| 1. Septuagint, 1 Chronicles, 9.28 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 149 |
| 2. Septuagint, Psalms, 5.11, 23.1, 27.6, 30.22, 74.4, 97.7, 106.34, 136.3-136.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 233, 364 |
| 3. Septuagint, Proverbs, 4.27 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 365 |
| 4. Septuagint, Numbers, 3.31, 4.15, 4.20, 4.26, 6.2, 30.3, 31.6 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 137, 149, 405 |
| 5. Septuagint, Nahum, 1.5, 3.13 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 187 |
| 6. Septuagint, Leviticus, 26.25 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 149 |
| 7. Septuagint, Jonah, 1.16 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 |
| 8. Septuagint, Job, 1.8, 2.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 152 |
| 9. Septuagint, Hosea, 9.7 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96 |
| 10. Septuagint, Genesis, 15.6, 15.12, 24.44, 27.33, 28.20, 42.28 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 108, 137, 233, 405 |
| 11. Septuagint, Ezekiel, 12.19, 28.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96 |
| 12. Septuagint, Exodus, 18.10 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 233 |
| 13. Septuagint, Deuteronomy, 23.22 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 |
| 14. Septuagint, Daniel, 3.28, 3.32, 6.6, 6.8, 9.18, 9.27, 11.15, 11.24, 11.31 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 149, 162, 196, 405 |
| 15. Septuagint, Baruch, 4.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114 |
| 16. Septuagint, Amos, 4.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 196 |
| 17. Septuagint, 2 Kings, 4.16, 13.19, 21.14, 25.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 116, 137, 149 |
| 18. Septuagint, 2 Esdras, 8.28, 20.40, 21.1 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 149 |
| 19. Septuagint, 2 Chronicles, 5.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 149 |
| 20. Septuagint, 1 Kings, 1.11, 3.21, 8.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 125, 149, 405 |
21. Septuagint, Tobit, 9.6, 11.13 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146, 233 | 9.6. In the morning they both got up early and came to the wedding feast. And Gabael blessed Tobias and his wife. 11.13. and the white films scaled off from the corners of his eyes. |
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22. Septuagint, 1 Esdras, 5.52, 6.14-6.15, 8.57 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 124, 149, 405 | 5.52. and thereafter the continual offerings and sacrifices on sabbaths and at new moons and at all the consecrated feasts. 6.14. And the house was built many years ago by a king of Israel who was great and strong, and it was finished. 6.15. But when our fathers sinned against the Lord of Israel who is in heaven, and provoked him, he gave them over into the hands of Nebuchadnezzar king of Babylon, king of the Chaldeans; 8.57. and twenty golden bowls, and twelve bronze vessels of fine bronze that glittered like gold. |
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23. Hebrew Bible, Deuteronomy, 28.1, 28.15, 33.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •god–israel relationship, destruction of temples in jerusalem •temple in jerusalem, destruction of Found in books: Allison (2018) 125; Stern (2004) 33| 28.1. "וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃", 28.1. "וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃", 28.15. "וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃", | 28.1. "And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.", 28.15. "But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee.", 33.10. "They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. .", |
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24. Hebrew Bible, Exodus, 4.18, 6.3, 8.11, 12.23, 20.24, 33.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 125, 146, 152; Stern (2004) 34| 4.18. "וַיֵּלֶךְ מֹשֶׁה וַיָּשָׁב אֶל־יֶתֶר חֹתְנוֹ וַיֹּאמֶר לוֹ אֵלְכָה נָּא וְאָשׁוּבָה אֶל־אַחַי אֲשֶׁר־בְּמִצְרַיִם וְאֶרְאֶה הַעוֹדָם חַיִּים וַיֹּאמֶר יִתְרוֹ לְמֹשֶׁה לֵךְ לְשָׁלוֹם׃", 6.3. "וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם׃", 6.3. "וַיֹּאמֶר מֹשֶׁה לִפְנֵי יְהוָה הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה׃", 8.11. "וַיַּרְא פַּרְעֹה כִּי הָיְתָה הָרְוָחָה וְהַכְבֵּד אֶת־לִבּוֹ וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃", 12.23. "וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃", 33.12. "וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃", | 4.18. "And Moses went and returned to Jethro his father-in-law, and said unto him: ‘Let me go, I pray thee, and unto my brethren that are in Egypt, and see whether they be yet alive.’ And Jethro said to Moses: ‘Go in peace.’", 6.3. "and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name יהוה I made Me not known to them.", 8.11. "But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had spoken.", 12.23. "For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.", 33.12. "And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight.", |
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25. Hebrew Bible, Genesis, 4.15, 6.4, 19.24, 30.3, 37.29, 37.34, 44.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 125, 137; Stern (2004) 46| 4.15. "וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 19.24. "וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃", 30.3. "וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל־בִּרְכַּי וְאִבָּנֶה גַם־אָנֹכִי מִמֶּנָּה׃", 30.3. "כִּי מְעַט אֲשֶׁר־הָיָה לְךָ לְפָנַי וַיִּפְרֹץ לָרֹב וַיְבָרֶךְ יְהוָה אֹתְךָ לְרַגְלִי וְעַתָּה מָתַי אֶעֱשֶׂה גַם־אָנֹכִי לְבֵיתִי׃", 37.29. "וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו׃", 37.34. "וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים׃", 44.13. "וַיִּקְרְעוּ שִׂמְלֹתָם וַיַּעֲמֹס אִישׁ עַל־חֲמֹרוֹ וַיָּשֻׁבוּ הָעִירָה׃", | 4.15. "And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him.", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 19.24. "Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;", 30.3. "And she said: ‘Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may be builded up through her.’", 37.29. "And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.", 37.34. "And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.", 44.13. "And they rent their clothes, and laded every man his ass, and returned to the city.", |
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26. Hebrew Bible, Job, 1.20, 42.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116| 42.6. "עַל־כֵּן אֶמְאַס וְנִחַמְתִּי עַל־עָפָר וָאֵפֶר׃", | 1.20. "Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped;", 42.6. "Wherefore I abhor my words, and repent, Seeing I am dust and ashes.", |
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27. Hebrew Bible, Joel, 4.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106| 4.17. "וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם שֹׁכֵן בְּצִיּוֹן הַר־קָדְשִׁי וְהָיְתָה יְרוּשָׁלִַם קֹדֶשׁ וְזָרִים לֹא־יַעַבְרוּ־בָהּ עוֹד׃", | 4.17. "So shall ye know that I am the LORD your God, Dwelling in Zion My holy mountain; Then shall Jerusalem be holy, And there shall no strangers pass through her any more.", |
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28. Hebrew Bible, Leviticus, 12.2, 15.19-15.20, 15.24-15.26, 15.33, 17.10, 18.19, 23.23-23.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 141; Stern (2004) 46| 12.2. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים כִּימֵי נִדַּת דְּוֺתָהּ תִּטְמָא׃", 15.19. "וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃", 15.24. "וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃", 15.25. "וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃", 15.26. "כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃", 15.33. "וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃", 18.19. "וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃", 23.23. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 23.24. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ׃", 23.25. "כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְהִקְרַבְתֶּם אִשֶּׁה לַיהוָה׃", 23.26. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", | 12.2. "Speak unto the children of Israel, saying: If a woman be delivered, and bear a man-child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.", 15.19. "And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even.", 15.20. "And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean.", 15.24. "And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. .", 15.25. "And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.", 15.26. "Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity.", 15.33. "and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.", 17.10. "And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people.", 18.19. "And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness.", 23.23. "And the LORD spoke unto Moses, saying:", 23.24. "Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation.", 23.25. "Ye shall do no manner of servile work; and ye shall bring an offering made by fire unto the LORD.", 23.26. "And the LORD spoke unto Moses, saying:", |
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29. Hebrew Bible, Numbers, 3.5-3.14, 8.1-8.5, 16.20-16.23, 24.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 124, 141| 3.5. "מֵאֵת בְּכוֹר בְּנֵי יִשְׂרָאֵל לָקַח אֶת־הַכָּסֶף חֲמִשָּׁה וְשִׁשִּׁים וּשְׁלֹשׁ מֵאוֹת וָאֶלֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃", 3.5. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 3.6. "הַקְרֵב אֶת־מַטֵּה לֵוִי וְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אַהֲרֹן הַכֹּהֵן וְשֵׁרְתוּ אֹתוֹ׃", 3.7. "וְשָׁמְרוּ אֶת־מִשְׁמַרְתּוֹ וְאֶת־מִשְׁמֶרֶת כָּל־הָעֵדָה לִפְנֵי אֹהֶל מוֹעֵד לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃", 3.8. "וְשָׁמְרוּ אֶת־כָּל־כְּלֵי אֹהֶל מוֹעֵד וְאֶת־מִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל לַעֲבֹד אֶת־עֲבֹדַת הַמִּשְׁכָּן׃", 3.9. "וְנָתַתָּה אֶת־הַלְוִיִּם לְאַהֲרֹן וּלְבָנָיו נְתוּנִם נְתוּנִם הֵמָּה לוֹ מֵאֵת בְּנֵי יִשְׂרָאֵל׃", 3.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 3.12. "וַאֲנִי הִנֵּה לָקַחְתִּי אֶת־הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל תַּחַת כָּל־בְּכוֹר פֶּטֶר רֶחֶם מִבְּנֵי יִשְׂרָאֵל וְהָיוּ לִי הַלְוִיִּם׃", 3.13. "כִּי לִי כָּל־בְּכוֹר בְּיוֹם הַכֹּתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל־בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד־בְּהֵמָה לִי יִהְיוּ אֲנִי יְהוָה׃", 3.14. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְּמִדְבַּר סִינַי לֵאמֹר׃", 8.1. "וְהִקְרַבְתָּ אֶת־הַלְוִיִּם לִפְנֵי יְהוָה וְסָמְכוּ בְנֵי־יִשְׂרָאֵל אֶת־יְדֵיהֶם עַל־הַלְוִיִּם׃", 8.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 8.2. "וַיַּעַשׂ מֹשֶׁה וְאַהֲרֹן וְכָל־עֲדַת בְּנֵי־יִשְׂרָאֵל לַלְוִיִּם כְּכֹל אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶׁה לַלְוִיִּם כֵּן־עָשׂוּ לָהֶם בְּנֵי יִשְׂרָאֵל׃", 8.2. "דַּבֵּר אֶל־אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת־הַנֵּרֹת אֶל־מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת׃", 8.3. "וַיַּעַשׂ כֵּן אַהֲרֹן אֶל־מוּל פְּנֵי הַמְּנוֹרָה הֶעֱלָה נֵרֹתֶיהָ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃", 8.4. "וְזֶה מַעֲשֵׂה הַמְּנֹרָה מִקְשָׁה זָהָב עַד־יְרֵכָהּ עַד־פִּרְחָהּ מִקְשָׁה הִוא כַּמַּרְאֶה אֲשֶׁר הֶרְאָה יְהוָה אֶת־מֹשֶׁה כֵּן עָשָׂה אֶת־הַמְּנֹרָה׃", 8.5. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 16.21. "הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע׃", 16.22. "וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף׃", 16.23. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 24.24. "וְצִים מִיַּד כִּתִּים וְעִנּוּ אַשּׁוּר וְעִנּוּ־עֵבֶר וְגַם־הוּא עֲדֵי אֹבֵד׃", | 3.5. "And the LORD spoke unto Moses, saying:", 3.6. "’Bring the tribe of Levi near, and set them before Aaron the priest, that they may minister unto him.", 3.7. "And they shall keep his charge, and the charge of the whole congregation before the tent of meeting, to do the service of the tabernacle.", 3.8. "And they shall keep all the furniture of the tent of meeting, and the charge of the children of Israel, to do the service of the tabernacle.", 3.9. "And thou shalt give the Levites unto Aaron and to his sons; they are wholly given unto him from the children of Israel.", 3.10. "And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’", 3.11. "And the LORD spoke unto Moses, saying:", 3.12. "’And I, behold, I have taken the Levites from among the children of Israel instead of every first-born that openeth the womb among the children of Israel; and the Levites shall be Mine;", 3.13. "for all the first-born are Mine: on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born in Israel, both man and beast, Mine they shall be: I am the LORD.’ .", 3.14. "And the LORD spoke unto Moses in the wilderness of Sinai, saying:", 8.1. "And the LORD spoke unto Moses, saying:", 8.2. "’Speak unto Aaron, and say unto him: When thou lightest the lamps, the seven lamps shall give light in front of the candlestick.’", 8.3. "And Aaron did so: he lighted the lamps thereof so as to give light in front of the candlestick, as the LORD commanded Moses.", 8.4. "And this was the work of the candlestick, beaten work of gold; unto the base thereof, and unto the flowers thereof, it was beaten work; according unto the pattern which the LORD had shown Moses, so he made the candlestick.", 8.5. "And the LORD spoke unto Moses, saying:", 16.20. "And the LORD spoke unto Moses and unto Aaron, saying:", 16.21. "’Separate yourselves from among this congregation, that I may consume them in a moment.’", 16.22. "And they fell upon their faces, and said: ‘O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?’", 16.23. "And the LORD spoke unto Moses, saying:", 24.24. "But ships shall come from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber, And he also shall come to destruction.", |
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30. Hebrew Bible, Psalms, 38.16, 46.4, 52.1, 60.7, 67.12-67.13, 87.3, 91.15, 94.2-94.7, 121.3, 126.1, 137.1-137.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 54, 106, 158, 214, 219, 364, 365; Stern (2004) 151| 38.16. "כִּי־לְךָ יְהוָה הוֹחָלְתִּי אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהָי׃", 46.4. "יֶהֱמוּ יֶחְמְרוּ מֵימָיו יִרְעֲשׁוּ־הָרִים בְּגַאֲוָתוֹ סֶלָה׃", 52.1. "לַמְנַצֵּחַ מַשְׂכִּיל לְדָוִד׃", 52.1. "וַאֲנִי כְּזַיִת רַעֲנָן בְּבֵית אֱלֹהִים בָּטַחְתִּי בְחֶסֶד־אֱלֹהִים עוֹלָם וָעֶד׃", 60.7. "לְמַעַן יֵחָלְצוּן יְדִידֶיךָ הוֹשִׁיעָה יְמִינְךָ ועננו [וַעֲנֵנִי׃]", 87.3. "נִכְבָּדוֹת מְדֻבָּר בָּךְ עִיר הָאֱלֹהִים סֶלָה׃", 91.15. "יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ־אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ׃", 94.2. "הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃", 94.2. "הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃", 94.3. "עַד־מָתַי רְשָׁעִים יְהוָה עַד־מָתַי רְשָׁעִים יַעֲלֹזוּ׃", 94.4. "יַבִּיעוּ יְדַבְּרוּ עָתָק יִתְאַמְּרוּ כָּל־פֹּעֲלֵי אָוֶן׃", 94.5. "עַמְּךָ יְהוָה יְדַכְּאוּ וְנַחֲלָתְךָ יְעַנּוּ׃", 94.6. "אַלְמָנָה וְגֵר יַהֲרֹגוּ וִיתוֹמִים יְרַצֵּחוּ׃", 94.7. "וַיֹּאמְרוּ לֹא יִרְאֶה־יָּהּ וְלֹא־יָבִין אֱלֹהֵי יַעֲקֹב׃", 121.3. "אַל־יִתֵּן לַמּוֹט רַגְלֶךָ אַל־יָנוּם שֹׁמְרֶךָ׃", 126.1. "שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃", 137.1. "עַל נַהֲרוֹת בָּבֶל שָׁם יָשַׁבְנוּ גַּם־בָּכִינוּ בְּזָכְרֵנוּ אֶת־צִיּוֹן׃", 137.2. "עַל־עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ׃", 137.3. "כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃", 137.4. "אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃", 137.5. "אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃", | 38.16. "For in Thee, O LORD, do I hope; Thou wilt answer, O Lord my God.", 46.4. "Though the waters thereof roar and foam, Though the mountains shake at the swelling thereof. Selah", 52.1. "For the Leader. Maschil of David;", 60.7. "That Thy beloved may be delivered, Save with Thy right hand, and answer me.", 87.3. "Glorious things are spoken of Thee, O city of God. Selah", 91.15. "He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour.", 94.2. "Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense.", 94.3. "LORD, how long shall the wicked, How long shall the wicked exult?", 94.4. "They gush out, they speak arrogancy; All the workers of iniquity bear themselves loftily.", 94.5. "They crush Thy people, O LORD, And afflict Thy heritage.", 94.6. "They slay the widow and the stranger, And murder the fatherless.", 94.7. "And they say: 'The LORD will not see, Neither will the God of Jacob give heed.'", 121.3. "He will not suffer thy foot to be moved; He that keepeth thee will not slumber.", 126.1. "A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream.", 137.1. "By the rivers of Babylon, There we sat down, yea, we wept, When we remembered Zion.", 137.2. "Upon the willows in the midst thereof We hanged up our harps.", 137.3. "For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'", 137.4. "How shall we sing the LORD’S song In a foreign land?", 137.5. "If I forget thee, O Jerusalem, Let my right hand forget her cunning.", |
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31. Hebrew Bible, Zephaniah, 2.8-2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106| 2.8. "שָׁמַעְתִּי חֶרְפַּת מוֹאָב וְגִדּוּפֵי בְּנֵי עַמּוֹן אֲשֶׁר חֵרְפוּ אֶת־עַמִּי וַיַּגְדִּילוּ עַל־גְּבוּלָם׃", 2.9. "לָכֵן חַי־אָנִי נְאֻם יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל כִּי־מוֹאָב כִּסְדֹם תִּהְיֶה וּבְנֵי עַמּוֹן כַּעֲמֹרָה מִמְשַׁק חָרוּל וּמִכְרֵה־מֶלַח וּשְׁמָמָה עַד־עוֹלָם שְׁאֵרִית עַמִּי יְבָזּוּם וְיֶתֶר גוי [גּוֹיִי] יִנְחָלוּם׃", | 2.8. "I have heard the taunt of Moab, And the revilings of the children of Ammon, Wherewith they have taunted My people, And spoken boastfully concerning their border.", 2.9. "Therefore as I live, Saith the LORD of hosts, the God of Israel: Surely Moab shall be as Sodom, And the children of Ammon as Gomorrah, Even the breeding-place of nettles, and saltpits, And a desolation, for ever; The residue of My people shall spoil them, And the remt of My nation shall inherit them.", 2.10. "This shall they have for their pride, Because they have taunted and spoken boastfully Against the people of the LORD of hosts.", |
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32. Hebrew Bible, Isaiah, 1.10-1.17, 10.12, 16.6, 41.2-41.4, 44.28, 45.1, 47.6, 48.2, 49.14, 49.21, 54.7, 66.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •god–israel relationship, destruction of temples in jerusalem •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 108; Stern (2004) 33, 45, 151| 1.11. "לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃", 1.12. "כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃", 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", 1.14. "חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃", 1.15. "וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃", 1.16. "רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃", 1.17. "לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃", 10.12. "וְהָיָה כִּי־יְבַצַּע אֲדֹנָי אֶת־כָּל־מַעֲשֵׂהוּ בְּהַר צִיּוֹן וּבִירוּשָׁלִָם אֶפְקֹד עַל־פְּרִי־גֹדֶל לְבַב מֶלֶךְ־אַשּׁוּר וְעַל־תִּפְאֶרֶת רוּם עֵינָיו׃", 16.6. "שָׁמַעְנוּ גְאוֹן־מוֹאָב גֵּא מְאֹד גַּאֲוָתוֹ וּגְאוֹנוֹ וְעֶבְרָתוֹ לֹא־כֵן בַּדָּיו׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", 41.3. "יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃", 41.4. "מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃", 44.28. "הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃", 45.1. "הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃", 45.1. "כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃", 47.6. "קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃", 48.2. "צְאוּ מִבָּבֶל בִּרְחוּ מִכַּשְׂדִּים בְּקוֹל רִנָּה הַגִּידוּ הַשְׁמִיעוּ זֹאת הוֹצִיאוּהָ עַד־קְצֵה הָאָרֶץ אִמְרוּ גָּאַל יְהוָה עַבְדּוֹ יַעֲקֹב׃", 48.2. "כִּי־מֵעִיר הַקֹּדֶשׁ נִקְרָאוּ וְעַל־אֱלֹהֵי יִשְׂרָאֵל נִסְמָכוּ יְהוָה צְבָאוֹת שְׁמוֹ׃", 49.14. "וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃", 49.21. "וְאָמַרְתְּ בִּלְבָבֵךְ מִי יָלַד־לִי אֶת־אֵלֶּה וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה גֹּלָה וְסוּרָה וְאֵלֶּה מִי גִדֵּל הֵן אֲנִי נִשְׁאַרְתִּי לְבַדִּי אֵלֶּה אֵיפֹה הֵם׃", 54.7. "בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃", | 1.10. "Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah.", 1.11. "To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats.", 1.12. "When ye come to appear before Me, Who hath required this at your hand, To trample My courts?", 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", 1.14. "Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them.", 1.15. "And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood.", 1.16. "Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;", 1.17. "Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow.", 10.12. "Wherefore it shall come to pass, that when the Lord hath performed His whole work upon mount Zion and on Jerusalem, I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks.", 16.6. "We have heard of the pride of Moab; He is very proud; Even of his haughtiness, and his pride, and his arrogancy, His ill-founded boastings.", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 41.3. "He pursueth them, and passeth on safely; The way with his feet he treadeth not.", 41.4. "Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same.", 44.28. "That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’", 45.1. "Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:", 47.6. "I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke.", 48.2. "For they call themselves of the holy city, And stay themselves upon the God of Israel, The LORD of hosts is His name.", 49.14. "But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’", 49.21. "Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’", 54.7. "For a small moment have I forsaken thee; But with great compassion will I gather thee.", 66.20. "And they shall bring all your brethren out of all the nations for an offering unto the LORD, upon horses, and in chariots, and in fitters, and upon mules, and upon swift beasts, to My holy mountain Jerusalem, saith the LORD, as the children of Israel bring their offering in a clean vessel into the house of the LORD.", |
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33. Hebrew Bible, Lamentations, 1.1-1.5, 1.8-1.15, 1.17-1.19, 1.21, 2.1-2.13, 2.15-2.18, 2.20-2.22, 3.1-3.18, 3.21-3.22, 3.31-3.33, 3.38, 3.42-3.45, 3.55-3.56, 4.3-4.11, 4.13, 4.15-4.16, 4.18, 5.4-5.5, 5.7, 5.9-5.10, 5.16, 5.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of •god–israel relationship, destruction of temples in jerusalem Found in books: Allison (2018) 108, 116, 136; Stern (2004) 31, 33, 34, 45, 46, 48, 151| 1.1. "יָדוֹ פָּרַשׂ צָר עַל כָּל־מַחֲמַדֶּיהָ כִּי־רָאֲתָה גוֹיִם בָּאוּ מִקְדָּשָׁהּ אֲשֶׁר צִוִּיתָה לֹא־יָבֹאוּ בַקָּהָל לָךְ׃", 1.1. "אֵיכָה יָשְׁבָה בָדָד הָעִיר רַבָּתִי עָם הָיְתָה כְּאַלְמָנָה רַּבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת הָיְתָה לָמַס׃" 1.2. "רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃", 1.2. "בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃", 1.3. "גָּלְתָה יְהוּדָה מֵעֹנִי וּמֵרֹב עֲבֹדָה הִיא יָשְׁבָה בַגּוֹיִם לֹא מָצְאָה מָנוֹחַ כָּל־רֹדְפֶיהָ הִשִּׂיגוּהָ בֵּין הַמְּצָרִים׃", 1.4. "דַּרְכֵי צִיּוֹן אֲבֵלוֹת מִבְּלִי בָּאֵי מוֹעֵד כָּל־שְׁעָרֶיהָ שׁוֹמֵמִין כֹּהֲנֶיהָ נֶאֱנָחִים בְּתוּלֹתֶיהָ נּוּגוֹת וְהִיא מַר־לָהּ׃", 1.5. "הָיוּ צָרֶיהָ לְרֹאשׁ אֹיְבֶיהָ שָׁלוּ כִּי־יְהוָה הוֹגָהּ עַל רֹב־פְּשָׁעֶיהָ עוֹלָלֶיהָ הָלְכוּ שְׁבִי לִפְנֵי־צָר׃", 1.8. "חֵטְא חָטְאָה יְרוּשָׁלִַם עַל־כֵּן לְנִידָה הָיָתָה כָּל־מְכַבְּדֶיהָ הִזִּילוּהָ כִּי־רָאוּ עֶרְוָתָהּ גַּם־הִיא נֶאֶנְחָה וַתָּשָׁב אָחוֹר׃", 1.9. "טֻמְאָתָהּ בְּשׁוּלֶיהָ לֹא זָכְרָה אַחֲרִיתָהּ וַתֵּרֶד פְּלָאִים אֵין מְנַחֵם לָהּ רְאֵה יְהוָה אֶת־עָנְיִי כִּי הִגְדִּיל אוֹיֵב׃", 1.11. "כָּל־עַמָּהּ נֶאֱנָחִים מְבַקְּשִׁים לֶחֶם נָתְנוּ מחמודיהם [מַחֲמַדֵּיהֶם] בְּאֹכֶל לְהָשִׁיב נָפֶשׁ רְאֵה יְהוָה וְהַבִּיטָה כִּי הָיִיתִי זוֹלֵלָה׃", 1.12. "לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃", 1.13. "מִמָּרוֹם שָׁלַח־אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה פָּרַשׂ רֶשֶׁת לְרַגְלַי הֱשִׁיבַנִי אָחוֹר נְתָנַנִי שֹׁמֵמָה כָּל־הַיּוֹם דָּוָה׃", 1.14. "נִשְׂקַד עֹל פְּשָׁעַי בְּיָדוֹ יִשְׂתָּרְגוּ עָלוּ עַל־צַוָּארִי הִכְשִׁיל כֹּחִי נְתָנַנִי אֲדֹנָי בִּידֵי לֹא־אוּכַל קוּם׃", 1.15. "סִלָּה כָל־אַבִּירַי אֲדֹנָי בְּקִרְבִּי קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי גַּת דָּרַךְ אֲדֹנָי לִבְתוּלַת בַּת־יְהוּדָה׃", 1.17. "פֵּרְשָׂה צִיּוֹן בְּיָדֶיהָ אֵין מְנַחֵם לָהּ צִוָּה יְהוָה לְיַעֲקֹב סְבִיבָיו צָרָיו הָיְתָה יְרוּשָׁלִַם לְנִדָּה בֵּינֵיהֶם׃", 1.18. "צַדִּיק הוּא יְהוָה כִּי פִיהוּ מָרִיתִי שִׁמְעוּ־נָא כָל־עמים [הָעַמִּים] וּרְאוּ מַכְאֹבִי בְּתוּלֹתַי וּבַחוּרַי הָלְכוּ בַשֶּׁבִי׃", 1.19. "קָרָאתִי לַמְאַהֲבַי הֵמָּה רִמּוּנִי כֹּהֲנַי וּזְקֵנַי בָּעִיר גָּוָעוּ כִּי־בִקְשׁוּ אֹכֶל לָמוֹ וְיָשִׁיבוּ אֶת־נַפְשָׁם׃", 1.21. "שָׁמְעוּ כִּי נֶאֱנָחָה אָנִי אֵין מְנַחֵם לִי כָּל־אֹיְבַי שָׁמְעוּ רָעָתִי שָׂשׂוּ כִּי אַתָּה עָשִׂיתָ הֵבֵאתָ יוֹם־קָרָאתָ וְיִהְיוּ כָמוֹנִי׃", 2.1. "אֵיכָה יָעִיב בְּאַפּוֹ אֲדֹנָי אֶת־בַּת־צִיּוֹן הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל וְלֹא־זָכַר הֲדֹם־רַגְלָיו בְּיוֹם אַפּוֹ׃", 2.1. "יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת־צִיּוֹן הֶעֱלוּ עָפָר עַל־רֹאשָׁם חָגְרוּ שַׂקִּים הוֹרִידוּ לָאָרֶץ רֹאשָׁן בְּתוּלֹת יְרוּשָׁלִָם׃", 2.2. "בִּלַּע אֲדֹנָי לא [וְלֹא] חָמַל אֵת כָּל־נְאוֹת יַעֲקֹב הָרַס בְּעֶבְרָתוֹ מִבְצְרֵי בַת־יְהוּדָה הִגִּיעַ לָאָרֶץ חִלֵּל מַמְלָכָה וְשָׂרֶיהָ׃", 2.2. "רְאֵה יְהוָה וְהַבִּיטָה לְמִי עוֹלַלְתָּ כֹּה אִם־תֹּאכַלְנָה נָשִׁים פִּרְיָם עֹלֲלֵי טִפֻּחִים אִם־יֵהָרֵג בְּמִקְדַּשׁ אֲדֹנָי כֹּהֵן וְנָבִיא׃", 2.3. "גָּדַע בָּחֳרִי אַף כֹּל קֶרֶן יִשְׂרָאֵל הֵשִׁיב אָחוֹר יְמִינוֹ מִפְּנֵי אוֹיֵב וַיִּבְעַר בְּיַעֲקֹב כְּאֵשׁ לֶהָבָה אָכְלָה סָבִיב׃", 2.4. "דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב נִצָּב יְמִינוֹ כְּצָר וַיַּהֲרֹג כֹּל מַחֲמַדֵּי־עָיִן בְּאֹהֶל בַּת־צִיּוֹן שָׁפַךְ כָּאֵשׁ חֲמָתוֹ׃", 2.5. "הָיָה אֲדֹנָי כְּאוֹיֵב בִּלַּע יִשְׂרָאֵל בִּלַּע כָּל־אַרְמְנוֹתֶיהָ שִׁחֵת מִבְצָרָיו וַיֶּרֶב בְּבַת־יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה׃", 2.6. "וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃", 2.7. "זָנַח אֲדֹנָי מִזְבְּחוֹ נִאֵר מִקְדָּשׁוֹ הִסְגִּיר בְּיַד־אוֹיֵב חוֹמֹת אַרְמְנוֹתֶיהָ קוֹל נָתְנוּ בְּבֵית־יְהוָה כְּיוֹם מוֹעֵד׃", 2.8. "חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃", 2.9. "טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃", 2.11. "כָּלוּ בַדְּמָעוֹת עֵינַי חֳמַרְמְרוּ מֵעַי נִשְׁפַּךְ לָאָרֶץ כְּבֵדִי עַל־שֶׁבֶר בַּת־עַמִּי בֵּעָטֵף עוֹלֵל וְיוֹנֵק בִּרְחֹבוֹת קִרְיָה׃", 2.12. "לְאִמֹּתָם יֹאמְרוּ אַיֵּה דָּגָן וָיָיִן בְּהִתְעַטְּפָם כֶּחָלָל בִּרְחֹבוֹת עִיר בְּהִשְׁתַּפֵּךְ נַפְשָׁם אֶל־חֵיק אִמֹּתָם׃", 2.13. "מָה־אֲעִידֵךְ מָה אֲדַמֶּה־לָּךְ הַבַּת יְרוּשָׁלִַם מָה אַשְׁוֶה־לָּךְ וַאֲנַחֲמֵךְ בְּתוּלַת בַּת־צִיּוֹן כִּי־גָדוֹל כַּיָּם שִׁבְרֵךְ מִי יִרְפָּא־לָךְ׃", 2.15. "סָפְקוּ עָלַיִךְ כַּפַּיִם כָּל־עֹבְרֵי דֶרֶךְ שָׁרְקוּ וַיָּנִעוּ רֹאשָׁם עַל־בַּת יְרוּשָׁלִָם הֲזֹאת הָעִיר שֶׁיֹּאמְרוּ כְּלִילַת יֹפִי מָשׂוֹשׂ לְכָל־הָאָרֶץ׃", 2.16. "פָּצוּ עָלַיִךְ פִּיהֶם כָּל־אוֹיְבַיִךְ שָׁרְקוּ וַיַּחַרְקוּ־שֵׁן אָמְרוּ בִּלָּעְנוּ אַךְ זֶה הַיּוֹם שֶׁקִּוִּינֻהוּ מָצָאנוּ רָאִינוּ׃", 2.17. "עָשָׂה יְהוָה אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ אֲשֶׁר צִוָּה מִימֵי־קֶדֶם הָרַס וְלֹא חָמָל וַיְשַׂמַּח עָלַיִךְ אוֹיֵב הֵרִים קֶרֶן צָרָיִךְ׃", 2.18. "צָעַק לִבָּם אֶל־אֲדֹנָי חוֹמַת בַּת־צִיּוֹן הוֹרִידִי כַנַּחַל דִּמְעָה יוֹמָם וָלַיְלָה אַל־תִּתְּנִי פוּגַת לָךְ אַל־תִּדֹּם בַּת־עֵינֵךְ׃", 2.21. "שָׁכְבוּ לָאָרֶץ חוּצוֹת נַעַר וְזָקֵן בְּתוּלֹתַי וּבַחוּרַי נָפְלוּ בֶחָרֶב הָרַגְתָּ בְּיוֹם אַפֶּךָ טָבַחְתָּ לֹא חָמָלְתָּ׃", 2.22. "תִּקְרָא כְיוֹם מוֹעֵד מְגוּרַי מִסָּבִיב וְלֹא הָיָה בְּיוֹם אַף־יְהוָה פָּלִיט וְשָׂרִיד אֲשֶׁר־טִפַּחְתִּי וְרִבִּיתִי אֹיְבִי כִלָּם׃", 3.1. "דֹּב אֹרֵב הוּא לִי אריה [אֲרִי] בְּמִסְתָּרִים׃", 3.1. "אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ׃", 3.2. "אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר׃", 3.2. "זָכוֹר תִּזְכּוֹר ותשיח [וְתָשׁוֹחַ] עָלַי נַפְשִׁי׃", 3.3. "אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל־הַיּוֹם׃", 3.3. "יִתֵּן לְמַכֵּהוּ לֶחִי יִשְׂבַּע בְּחֶרְפָּה׃", 3.4. "נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה עַד־יְהוָה׃", 3.4. "בִּלָּה בְשָׂרִי וְעוֹרִי שִׁבַּר עַצְמוֹתָי׃", 3.5. "עַד־יַשְׁקִיף וְיֵרֶא יְהוָה מִשָּׁמָיִם׃", 3.5. "בָּנָה עָלַי וַיַּקַּף רֹאשׁ וּתְלָאָה׃", 3.6. "בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם׃", 3.6. "רָאִיתָה כָּל־נִקְמָתָם כָּל־מַחְשְׁבֹתָם לִי׃", 3.7. "גָּדַר בַּעֲדִי וְלֹא אֵצֵא הִכְבִּיד נְחָשְׁתִּי׃", 3.8. "גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי׃", 3.9. "גָּדַר דְּרָכַי בְּגָזִית נְתִיבֹתַי עִוָּה׃", 3.11. "דְּרָכַי סוֹרֵר וַיְפַשְּׁחֵנִי שָׂמַנִי שֹׁמֵם׃", 3.12. "דָּרַךְ קַשְׁתוֹ וַיַּצִּיבֵנִי כַּמַּטָּרָא לַחֵץ׃", 3.13. "הֵבִיא בְּכִלְיוֹתָי בְּנֵי אַשְׁפָּתוֹ׃", 3.14. "הָיִיתִי שְּׂחֹק לְכָל־עַמִּי נְגִינָתָם כָּל־הַיּוֹם׃", 3.15. "הִשְׂבִּיעַנִי בַמְּרוֹרִים הִרְוַנִי לַעֲנָה׃", 3.16. "וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר׃", 3.17. "וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה׃", 3.18. "וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵיְהוָה׃", 3.21. "זֹאת אָשִׁיב אֶל־לִבִּי עַל־כֵּן אוֹחִיל׃", 3.22. "חַסְדֵי יְהוָה כִּי לֹא־תָמְנוּ כִּי לֹא־כָלוּ רַחֲמָיו׃", 3.31. "כִּי לֹא יִזְנַח לְעוֹלָם אֲדֹנָי׃", 3.32. "כִּי אִם־הוֹגָה וְרִחַם כְּרֹב חסדו [חֲסָדָיו׃]", 3.33. "כִּי לֹא עִנָּה מִלִּבּוֹ וַיַּגֶּה בְנֵי־אִישׁ׃", 3.38. "מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב׃", 3.42. "נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ׃", 3.43. "סַכֹּתָה בָאַף וַתִּרְדְּפֵנוּ הָרַגְתָּ לֹא חָמָלְתָּ׃", 3.44. "סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה׃", 3.45. "סְחִי וּמָאוֹס תְּשִׂימֵנוּ בְּקֶרֶב הָעַמִּים׃", 3.55. "קָרָאתִי שִׁמְךָ יְהוָה מִבּוֹר תַּחְתִּיּוֹת׃", 3.56. "קוֹלִי שָׁמָעְתָּ אַל־תַּעְלֵם אָזְנְךָ לְרַוְחָתִי לְשַׁוְעָתִי׃", 4.3. "גַּם־תנין [תַּנִּים] חָלְצוּ שַׁד הֵינִיקוּ גּוּרֵיהֶן בַּת־עַמִּי לְאַכְזָר כי ענים [כַּיְעֵנִים] בַּמִּדְבָּר׃", 4.4. "דָּבַק לְשׁוֹן יוֹנֵק אֶל־חכּוֹ בַּצָּמָא עוֹלָלִים שָׁאֲלוּ לֶחֶם פֹּרֵשׂ אֵין לָהֶם׃", 4.5. "הָאֹכְלִים לְמַעֲדַנִּים נָשַׁמּוּ בַּחוּצוֹת הָאֱמֻנִים עֲלֵי תוֹלָע חִבְּקוּ אַשְׁפַּתּוֹת׃", 4.6. "וַיִּגְדַּל עֲוֺן בַּת־עַמִּי מֵחַטַּאת סְדֹם הַהֲפוּכָה כְמוֹ־רָגַע וְלֹא־חָלוּ בָהּ יָדָיִם׃", 4.7. "זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם׃", 4.8. "חָשַׁךְ מִשְּׁחוֹר תָּאֳרָם לֹא נִכְּרוּ בַּחוּצוֹת צָפַד עוֹרָם עַל־עַצְמָם יָבֵשׁ הָיָה כָעֵץ׃", 4.9. "טוֹבִים הָיוּ חַלְלֵי־חֶרֶב מֵחַלְלֵי רָעָב שֶׁהֵם יָזוּבוּ מְדֻקָּרִים מִתְּנוּבֹת שָׂדָי׃", 4.11. "כִּלָּה יְהוָה אֶת־חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת־אֵשׁ בְּצִיּוֹן וַתֹּאכַל יְסוֹדֹתֶיהָ׃", 4.13. "מֵחַטֹּאת נְבִיאֶיהָ עֲוֺנוֹת כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃", 4.15. "סוּרוּ טָמֵא קָרְאוּ לָמוֹ סוּרוּ סוּרוּ אַל־תִּגָּעוּ כִּי נָצוּ גַּם־נָעוּ אָמְרוּ בַּגּוֹיִם לֹא יוֹסִיפוּ לָגוּר׃", 4.16. "פְּנֵי יְהוָה חִלְּקָם לֹא יוֹסִיף לְהַבִּיטָם פְּנֵי כֹהֲנִים לֹא נָשָׂאוּ זקנים [וּזְקֵנִים] לֹא חָנָנוּ׃", 4.18. "צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ קָרַב קִצֵּינוּ מָלְאוּ יָמֵינוּ כִּי־בָא קִצֵּינוּ׃", 5.4. "מֵימֵינוּ בְּכֶסֶף שָׁתִינוּ עֵצֵינוּ בִּמְחִיר יָבֹאוּ׃", 5.5. "עַל צַוָּארֵנוּ נִרְדָּפְנוּ יָגַעְנוּ לא [וְלֹא] הוּנַח לָנוּ׃", 5.7. "אֲבֹתֵינוּ חָטְאוּ אינם [וְאֵינָם] אנחנו [וַאֲנַחְנוּ] עֲוֺנֹתֵיהֶם סָבָלְנוּ׃", 5.9. "בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ מִפְּנֵי חֶרֶב הַמִּדְבָּר׃", 5.16. "נָפְלָה עֲטֶרֶת רֹאשֵׁנוּ אוֹי־נָא לָנוּ כִּי חָטָאנוּ׃", 5.18. "עַל הַר־צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הִלְּכוּ־בוֹ׃", | 1.1. "O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary." 1.2. "She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies.", 1.3. "Judah went into exile because of affliction and great servitude; she settled among the nations, [and] found no rest; all her pursuers overtook her between the boundaries.", 1.4. "The roads of Zion are mournful because no one comes to the appointed season; all her gates are desolate, her priests moan; her maidens grieve while she herself suffers bitterly.", 1.5. "Her adversaries have become the head, her enemies are at ease; for the Lord has afflicted her because of the multitude of her sins; her young children went into captivity before the enemy. (PAUSE FOR REFLECTIONS)", 1.8. "Jerusalem sinned grievously, therefore she became a wanderer; all who honored her despised her, for they have seen her shame; moreover, she herself sighed and turned away.", 1.9. "Her uncleanliness is in her skirts, she was not mindful of her end, and she fell astonishingly with none to comfort her. 'Behold, O Lord, my affliction, for the enemy has magnified himself.' \t", 1.10. "The adversary stretched forth his hand upon all her precious things, for she saw nations enter her Sanctuary, whom You did command not to enter into Your assembly. \t", 1.11. "All her people are sighing [as] they search for bread; they gave away their treasures for food to revive the soul; see, O Lord, and behold, how I have become worthless. ", 1.12. "All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, [with] which the Lord saddened [me] on the day of His fierce anger. ", 1.13. "From above He has hurled fire into my bones, and it broke them; He has spread a net for my feet, He has turned me back, He has made me desolate [and] faint all day long. ", 1.14. "The yoke of my transgressions was marked in His hand, they have become interwoven; they have come upon my neck and caused my strength to fail; the Lord delivered me into the hands of those I could not withstand.", 1.15. "The Lord has trampled all my mighty men in my midst, He summoned an assembly against me to crush my young men; the Lord has trodden as in a wine press the virgin daughter of Judah.", 1.17. "Zion spreads out her hands [for help], but there is none to comfort her; the Lord has commanded concerning Jacob [that] his adversaries shall be round about him; Jerusalem has become an outcast among them.", 1.18. "The Lord is righteous, for I have rebelled against His word; hear, I pray, all you peoples, and behold my pain; my maidens and my youths have gone into captivity.", 1.19. "I called to my lovers, [but] they deceived me; my priests and elders perished in the city, when they sought food for themselves to revive their souls.", 1.21. "They have heard how I sigh, [and] there is none to comfort me, all my enemies have heard of my trouble [and] are glad that You have done it; [if only] You had brought the day that You proclaimed [upon them] and let them be like me.", 2.1. "How hath the Lord covered with a cloud The daughter of Zion in His anger! He hath cast down from heaven unto the earth The beauty of Israel, And hath not remembered His footstool In the day of His anger.", 2.2. "The Lord hath swallowed up unsparingly All the habitations of Jacob; He hath thrown down in His wrath The strongholds of the daughter of Judah; He hath brought them down to the ground; He hath profaned the kingdom and the princes thereof.", 2.3. "He hath cut off in fierce anger All the horn of Israel; He hath drawn back His right hand From before the enemy; And He hath burned in Jacob like a flaming fire, Which devoureth round about.", 2.4. "He hath bent His bow like an enemy, Standing with His right hand as an adversary, And hath slain all that were pleasant to the eye; In the tent of the daughter of Zion He hath poured out His fury like fire.", 2.5. "The Lord is become as an enemy, He hath swallowed up Israel; He hath swallowed up all her palaces, He hath destroyed his strongholds; And He hath multiplied in the daughter of Judah Mourning and moaning.", 2.6. "And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest.", 2.7. "The Lord hath cast off His altar, He hath abhorred His sanctuary, He hath given up into the hand of the enemy The walls of her palaces; They have made a noise in the house of the LORD, As in the day of a solemn assembly.", 2.8. "The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together.", 2.9. "Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD.", 2.10. "They sit upon the ground, and keep silence, The elders of the daughter of Zion; They have cast up dust upon their heads, They have girded themselves with sackcloth; The virgins of Jerusalem hang down Their heads to the ground.", 2.11. "Mine eyes do fail with tears, Mine inwards burn, My liver is poured upon the earth, For the breach of the daughter of my people; Because the young children and the sucklings swoon In the broad places of the city.", 2.12. "They say to their mothers: ‘Where is corn and wine?’ When they swoon as the wounded In the broad places of the city, When their soul is poured out Into their mothers’bosom.", 2.13. "What shall I take to witness for thee? What shall I liken to thee, O daughter of Jerusalem? What shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? For thy breach is great like the sea; Who can heal thee?", 2.15. "All that pass by clap Their hands at thee; They hiss and wag their head At the daughter of Jerusalem: ‘Is this the city that men called The perfection of beauty, The joy of the whole earth?’ .", 2.16. "All thine enemies have opened Their mouth wide against thee; They hiss and gnash the teeth; They say: ‘We have swallowed her up; Certainly this is the day that we looked for; We have found, we have seen it.’", 2.17. "The LORD hath done that which He devised; He hath performed His word That He commanded in the days of old; He hath thrown down unsparingly; And He hath caused the enemy to rejoice over thee, He hath exalted the horn of thine adversaries.", 2.18. "Their heart cried unto the Lord: ‘O wall of the daughter of Zion, Let tears run down like a river Day and night; Give thyself no respite; Let not the apple of thine eye cease.", 2.20. "’See, O LORD, and consider, To whom Thou hast done thus! Shall the women eat their fruit, The children that are dandled in the hands? Shall the priest and the prophet be slain In the sanctuary of the Lord?", 2.21. "The youth and the old man lie On the ground in the streets; My virgins and my young men Are fallen by the sword; Thou hast slain them in the day of Thine anger; Thou hast slaughtered unsparingly.", 2.22. "Thou hast called, as in the day of a solemn assembly, My terrors on every side, And there was none in the day of the LORD’S anger That escaped or remained; Those that I have dandled and brought up Hath mine enemy consumed.’", 3.1. "I am the man that hath seen affliction By the rod of His wrath.", 3.2. "He hath led me and caused me to walk in darkness and not in light.", 3.3. "Surely against me He turneth His hand again and again all the day.", 3.4. "My flesh and my skin hath He worn out; He hath broken my bones.", 3.5. "He hath builded against me, and compassed me With gall and travail.", 3.6. "He hath made me to dwell in dark places, As those that have been long dead. .", 3.7. "He hath hedged me about, that I cannot go forth; He hath made my chain heavy.", 3.8. "Yea, when I cry and call for help, He shutteth out my prayer.", 3.9. "He hath enclosed my ways with hewn stone, He hath made my paths crooked.", 3.10. "He is unto me as a bear lying in wait, As a lion in secret places.", 3.11. "He hath turned aside my ways, and pulled me in pieces; He hath made me desolate.", 3.12. "He hath bent His bow, and set me As a mark for the arrow.", 3.13. "He hath caused the arrows of His quiver To enter into my reins.", 3.14. "I am become a derision to all my people, And their song all the day.", 3.15. "He hath filled me with bitterness, He hath sated me with wormwood.", 3.16. "He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes.", 3.17. "And my soul is removed far off from peace, I forgot prosperity.", 3.18. "And I said: ‘My strength is perished, And mine expectation from the LORD.’", 3.21. "This I recall to my mind, Therefore have I hope.", 3.22. "Surely the LORD’S mercies are not consumed, Surely His compassions fail not.", 3.31. "For the Lord will not cast off For ever.", 3.32. "For though He cause grief, yet will He have compassion According to the multitude of His mercies.", 3.33. "For He doth not afflict willingly, Nor grieve the children of men.", 3.38. "Out of the mouth of the Most High proceedeth not Evil and good?", 3.42. "We have transgressed and have rebelled; Thou hast not pardoned.", 3.43. "Thou hast covered with anger and pursued us; Thou hast slain unsparingly.", 3.44. "Thou hast covered Thyself with a cloud, So that no prayer can pass through.", 3.45. "Thou hast made us as the offscouring and refuse In the midst of the peoples.", 3.55. "I called upon Thy name, O LORD, Out of the lowest dungeon.", 3.56. "Thou heardest my voice; hide not Thine ear at my sighing, at my cry.", 4.3. "Even the jackals draw out the breast, They give suck to their young ones; The daughter of my people is become cruel, Like the ostriches in the wilderness.", 4.4. "The tongue of the sucking child cleaveth To the roof of his mouth for thirst; The young children ask bread, And none breaketh it unto them.", 4.5. "They that did feed on dainties Are desolate in the streets; They that were brought up in scarlet Embrace dunghills.", 4.6. "For the iniquity of the daughter of my people is greater Than the sin of Sodom, That was overthrown as in a moment, And no hands fell upon her.", 4.7. "Her princes were purer than snow, They were whiter than milk, They were more ruddy in body than rubies, Their polishing was as of sapphire;", 4.8. "Their visage is blacker than a coal; They are not known in the streets; Their skin is shrivelled upon their bones; It is withered, it is become like a stick.", 4.9. "They that are slain with the sword are better Than they that are slain with hunger; For these pine away, stricken through, For want of the fruits of the field.", 4.10. "The hands of women full of compassion Have sodden their own children; They were their food In the destruction of the daughter of my people.", 4.11. "The LORD hath accomplished His fury, He hath poured out His fierce anger; And He hath kindled a fire in Zion, Which hath devoured the foundations thereof.", 4.13. "It is because of the sins of her prophets, And the iniquities of her priests, That have shed the blood of the just In the midst of her.", 4.15. "’Depart ye! unclean! ’ men cried unto them, ‘Depart, depart, touch not’; Yea, they fled away and wandered; Men said among the nations: ‘They shall no more sojourn here.’", 4.16. "The anger of the LORD hath divided them; He will no more regard them; They respected not the persons of the priests, They were not gracious unto the elders.", 4.18. "They hunt our steps, That we cannot go in our broad places; Our end is near, our days are fulfilled; For our end is come.", 5.4. "We have drunk our water for money; Our wood cometh to us for price.", 5.5. "To our very necks we are pursued; We labour, and have no rest.", 5.7. "Our fathers have sinned, and are not; And we have borne their iniquities.", 5.9. "We get our bread with the peril of our lives Because of the sword of the wilderness.", 5.10. "Our skin is hot like an oven Because of the burning heat of famine.", 5.16. "The crown is fallen from our head; Woe unto us! for we have sinned.", 5.18. "For the mountain of Zion, which is desolate, The foxes walk upon it.", |
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34. Hebrew Bible, Jeremiah, 1.1, 2.5, 2.12-2.13, 2.23-2.25, 11.6-11.9, 14.17, 15.3, 15.7-15.8, 21.7, 24.1-24.7, 25.11-25.12, 26.3, 27.16-27.22, 29.10, 30.15, 31.14-31.17, 39.15-39.18, 48.29-48.30, 49.36, 52.7, 52.12-52.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 20, 97, 106, 137, 140, 141, 152, 158, 185, 187, 219, 432; Stern (2004) 29, 46, 48, 97| 1.1. "רְאֵה הִפְקַדְתִּיךָ הַיּוֹם הַזֶּה עַל־הַגּוֹיִם וְעַל־הַמַּמְלָכוֹת לִנְתוֹשׁ וְלִנְתוֹץ וּלְהַאֲבִיד וְלַהֲרוֹס לִבְנוֹת וְלִנְטוֹעַ׃", 1.1. "דִּבְרֵי יִרְמְיָהוּ בֶּן־חִלְקִיָּהוּ מִן־הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת בְּאֶרֶץ בִּנְיָמִן׃", 2.5. "כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃", 2.12. "שֹׁמּוּ שָׁמַיִם עַל־זֹאת וְשַׂעֲרוּ חָרְבוּ מְאֹד נְאֻם־יְהוָה׃", 2.13. "כִּי־שְׁתַּיִם רָעוֹת עָשָׂה עַמִּי אֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצֹב לָהֶם בֹּארוֹת בֹּארֹת נִשְׁבָּרִים אֲשֶׁר לֹא־יָכִלוּ הַמָּיִם׃", 2.23. "אֵיךְ תֹּאמְרִי לֹא נִטְמֵאתִי אַחֲרֵי הַבְּעָלִים לֹא הָלַכְתִּי רְאִי דַרְכֵּךְ בַּגַּיְא דְּעִי מֶה עָשִׂית בִּכְרָה קַלָּה מְשָׂרֶכֶת דְּרָכֶיהָ׃", 2.24. "פֶּרֶה לִמֻּד מִדְבָּר בְּאַוַּת נפשו [נַפְשָׁהּ] שָׁאֲפָה רוּחַ תַּאֲנָתָהּ מִי יְשִׁיבֶנָּה כָּל־מְבַקְשֶׁיהָ לֹא יִיעָפוּ בְּחָדְשָׁהּ יִמְצָאוּנְהָ׃", 2.25. "מִנְעִי רַגְלֵךְ מִיָּחֵף וגורנך [וּגְרוֹנֵךְ] מִצִּמְאָה וַתֹּאמְרִי נוֹאָשׁ לוֹא כִּי־אָהַבְתִּי זָרִים וְאַחֲרֵיהֶם אֵלֵךְ׃", 11.6. "וַיֹּאמֶר יְהוָה אֵלַי קְרָא אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִַם לֵאמֹר שִׁמְעוּ אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת וַעֲשִׂיתֶם אוֹתָם׃", 11.7. "כִּי הָעֵד הַעִדֹתִי בַּאֲבוֹתֵיכֶם בְּיוֹם הַעֲלוֹתִי אוֹתָם מֵאֶרֶץ מִצְרַיִם וְעַד־הַיּוֹם הַזֶּה הַשְׁכֵּם וְהָעֵד לֵאמֹר שִׁמְעוּ בְּקוֹלִי׃", 11.8. "וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם וַיֵּלְכוּ אִישׁ בִּשְׁרִירוּת לִבָּם הָרָע וָאָבִיא עֲלֵיהֶם אֶת־כָּל־דִּבְרֵי הַבְּרִית־הַזֹּאת אֲשֶׁר־צִוִּיתִי לַעֲשׂוֹת וְלֹא עָשׂוּ׃", 11.9. "וַיֹּאמֶר יְהוָה אֵלָי נִמְצָא־קֶשֶׁר בְּאִישׁ יְהוּדָה וּבְיֹשְׁבֵי יְרוּשָׁלִָם׃", 14.17. "וְאָמַרְתָּ אֲלֵיהֶם אֶת־הַדָּבָר הַזֶּה תֵּרַדְנָה עֵינַי דִּמְעָה לַיְלָה וְיוֹמָם וְאַל־תִּדְמֶינָה כִּי שֶׁבֶר גָּדוֹל נִשְׁבְּרָה בְּתוּלַת בַּת־עַמִּי מַכָּה נַחְלָה מְאֹד׃", 15.3. "וּפָקַדְתִּי עֲלֵיהֶם אַרְבַּע מִשְׁפָּחוֹת נְאֻם־יְהוָה אֶת־הַחֶרֶב לַהֲרֹג וְאֶת־הַכְּלָבִים לִסְחֹב וְאֶת־עוֹף הַשָּׁמַיִם וְאֶת־בֶּהֱמַת הָאָרֶץ לֶאֱכֹל וּלְהַשְׁחִית׃", 15.7. "וָאֶזְרֵם בְּמִזְרֶה בְּשַׁעֲרֵי הָאָרֶץ שִׁכַּלְתִּי אִבַּדְתִּי אֶת־עַמִּי מִדַּרְכֵיהֶם לוֹא־שָׁבוּ׃", 15.8. "עָצְמוּ־לִי אַלְמְנֹתָו מֵחוֹל יַמִּים הֵבֵאתִי לָהֶם עַל־אֵם בָּחוּר שֹׁדֵד בַּצָּהֳרָיִם הִפַּלְתִּי עָלֶיהָ פִּתְאֹם עִיר וּבֶהָלוֹת׃", 21.7. "וְאַחֲרֵי־כֵן נְאֻם־יְהוָה אֶתֵּן אֶת־צִדְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְאֶת־עֲבָדָיו וְאֶת־הָעָם וְאֶת־הַנִּשְׁאָרִים בָּעִיר הַזֹּאת מִן־הַדֶּבֶר מִן־הַחֶרֶב וּמִן־הָרָעָב בְּיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל וּבְיַד אֹיְבֵיהֶם וּבְיַד מְבַקְשֵׁי נַפְשָׁם וְהִכָּם לְפִי־חֶרֶב לֹא־יָחוּס עֲלֵיהֶם וְלֹא יַחְמֹל וְלֹא יְרַחֵם׃", 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׃", 26.3. "אוּלַי יִשְׁמְעוּ וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וְנִחַמְתִּי אֶל־הָרָעָה אֲשֶׁר אָנֹכִי חֹשֵׁב לַעֲשׂוֹת לָהֶם מִפְּנֵי רֹעַ מַעַלְלֵיהֶם׃", 27.16. "וְאֶל־הַכֹּהֲנִים וְאֶל־כָּל־הָעָם הַזֶּה דִּבַּרְתִּי לֵאמֹר כֹּה אָמַר יְהוָה אַל־תִּשְׁמְעוּ אֶל־דִּבְרֵי נְבִיאֵיכֶם הַנִּבְּאִים לָכֶם לֵאמֹר הִנֵּה כְלֵי בֵית־יְהוָה מוּשָׁבִים מִבָּבֶלָה עַתָּה מְהֵרָה כִּי שֶׁקֶר הֵמָּה נִבְּאִים לָכֶם׃", 27.17. "אַל־תִּשְׁמְעוּ אֲלֵיהֶם עִבְדוּ אֶת־מֶלֶךְ־בָּבֶל וִחְיוּ לָמָּה תִהְיֶה הָעִיר הַזֹּאת חָרְבָּה׃", 27.18. "וְאִם־נְבִאִים הֵם וְאִם־יֵשׁ דְּבַר־יְהוָה אִתָּם יִפְגְּעוּ־נָא בַּיהוָה צְבָאוֹת לְבִלְתִּי־בֹאוּ הַכֵּלִים הַנּוֹתָרִים בְּבֵית־יְהוָה וּבֵית מֶלֶךְ יְהוּדָה וּבִירוּשָׁלִַם בָּבֶלָה׃", 27.19. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֶל־הָעַמֻּדִים וְעַל־הַיָּם וְעַל־הַמְּכֹנוֹת וְעַל יֶתֶר הַכֵּלִים הַנּוֹתָרִים בָּעִיר הַזֹּאת׃", 27.21. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עַל־הַכֵּלִים הַנּוֹתָרִים בֵּית יְהוָה וּבֵית מֶלֶךְ־יְהוּדָה וִירוּשָׁלִָם׃", 27.22. "בָּבֶלָה יוּבָאוּ וְשָׁמָּה יִהְיוּ עַד יוֹם פָּקְדִי אֹתָם נְאֻם־יְהוָה וְהַעֲלִיתִים וַהֲשִׁיבֹתִים אֶל־הַמָּקוֹם הַזֶּה׃", 30.15. "מַה־תִּזְעַק עַל־שִׁבְרֵךְ אָנוּשׁ מַכְאֹבֵךְ עַל רֹב עֲוֺנֵךְ עָצְמוּ חַטֹּאתַיִךְ עָשִׂיתִי אֵלֶּה לָךְ׃", 31.14. "וְרִוֵּיתִי נֶפֶשׁ הַכֹּהֲנִים דָּשֶׁן וְעַמִּי אֶת־טוּבִי יִשְׂבָּעוּ נְאֻם־יְהוָה׃", 31.15. "כֹּה אָמַר יְהוָה קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל־בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל־בָּנֶיהָ כִּי אֵינֶנּוּ׃", 31.16. "כֹּה אָמַר יְהוָה מִנְעִי קוֹלֵךְ מִבֶּכִי וְעֵינַיִךְ מִדִּמְעָה כִּי יֵשׁ שָׂכָר לִפְעֻלָּתֵךְ נְאֻם־יְהוָה וְשָׁבוּ מֵאֶרֶץ אוֹיֵב׃", 31.17. "וְיֵשׁ־תִּקְוָה לְאַחֲרִיתֵךְ נְאֻם־יְהוָה וְשָׁבוּ בָנִים לִגְבוּלָם׃", 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׃", 48.29. "שָׁמַעְנוּ גְאוֹן־מוֹאָב גֵּאֶה מְאֹד גָּבְהוֹ וּגְאוֹנוֹ וְגַאֲוָתוֹ וְרֻם לִבּוֹ׃", 49.36. "וְהֵבֵאתִי אֶל־עֵילָם אַרְבַּע רוּחוֹת מֵאַרְבַּע קְצוֹת הַשָּׁמַיִם וְזֵרִתִים לְכֹל הָרֻחוֹת הָאֵלֶּה וְלֹא־יִהְיֶה הַגּוֹי אֲשֶׁר לֹא־יָבוֹא שָׁם נִדְּחֵי עולם [עֵילָם׃]", 52.7. "וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה יִבְרְחוּ וַיֵּצְאוּ מֵהָעִיר לַיְלָה דֶּרֶךְ שַׁעַר בֵּין־הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלְכוּ דֶּרֶךְ הָעֲרָבָה׃", 52.12. "וּבַחֹדֶשׁ הַחֲמִישִׁי בֶּעָשׂוֹר לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עָמַד לִפְנֵי מֶלֶךְ־בָּבֶל בִּירוּשָׁלִָם׃", 52.13. "וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית הַגָּדוֹל שָׂרַף בָּאֵשׁ׃", 52.14. "וְאֶת־כָּל־חֹמוֹת יְרוּשָׁלִַם סָבִיב נָתְצוּ כָּל־חֵיל כַּשְׂדִּים אֲשֶׁר אֶת־רַב־טַבָּחִים׃", | 1.1. "THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin,", 2.5. "Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought?", 2.12. "Be astonished, O ye heavens, at this, and be horribly afraid, be ye exceeding amazed, saith the LORD.", 2.13. "For My people have committed two evils: They have forsaken Me, the fountain of living waters, and hewed them out cisterns, broken cisterns, That can hold no water.", 2.23. "How canst thou say: ‘I am not defiled, I have not gone after the Baalim’? See thy way in the valley, know what thou hast done; thou art a swift young camel traversing her ways;", 2.24. "A wild ass used to the wilderness, that snuffeth up the wind in her desire; her lust, who can hinder it? All they that seek her will not weary themselves; in her month they shall find her.", 2.25. "Withhold thy foot from being unshod, and thy throat from thirst; but thou saidst: ‘There is no hope; No, for I have loved strangers, and after them will I go.’", 11.6. "And the LORD said unto me: ‘Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying: Hear ye the words of this covet, and do them.", 11.7. "For I earnestly forewarned your fathers in the day that I brought them up out of the land of Egypt, even unto this day, forewarning betimes and often, saying: Hearken to My voice.", 11.8. "Yet they hearkened not, nor inclined their ear, but walked every one in the stubbornness of their evil heart; therefore I brought upon them all the words of this covet, which I commanded them to do, but they did them not.’", 11.9. "And the LORD said unto me: ‘A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.", 14.17. "And thou shalt say this word unto them: Let mine eyes run down with tears night and day, And let them not cease; For the virgin daughter of my people is broken with a great breach, With a very grievous blow.", 15.3. "And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to drag, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy.", 15.7. "And I fan them with a fan in the gates of the land; I bereave them of children, I destroy My people, Since they return not from their ways.", 15.8. "Their widows are increased to Me above the sand of the seas; I bring upon them, against the mother, a chosen one, Even a spoiler at noonday; I cause anguish and terrors to fall upon her suddenly.", 21.7. "And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life; and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have compassion.", 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.", 26.3. "It may be they will hearken, and turn every man from his evil way; that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings.", 27.16. "Also I spoke to the priests and to all this people, saying: ‘Thus saith the LORD: Hearken not to the words of your prophets that prophesy unto you, saying: Behold, the vessels of the LORD’S house shall now shortly be brought back from Babylon; for they prophesy a lie unto you.", 27.17. "Hearken not unto them; serve the king of Babylon, and live; wherefore should this city become desolate?", 27.18. "But if they be prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and in the house of the king of Judah, and at Jerusalem, go not to Babylon.", 27.19. "For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city,", 27.20. "which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim, king of Judah, from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;", 27.21. "yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain in the house of the LORD, and in the house of the king of Judah, and at Jerusalem:", 27.22. "They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the LORD, and bring them up, and restore them to this place.’", 29.10. "For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place.", 30.15. "Why criest thou for thy hurt, That thy pain is incurable? For the greatness of thine iniquity, because thy sins were increased, I have done these things unto thee.", 31.14. "And I will satiate the soul of the priests with fatness, And My people shall be satisfied with My goodness, Saith the LORD.", 31.15. "Thus saith the LORD: A voice is heard in Ramah, Lamentation, and bitter weeping, Rachel weeping for her children; She refuseth to be comforted for her children, Because they are not.", 31.16. "Thus saith the LORD: Refrain thy voice from weeping, And thine eyes from tears; For thy work shall be rewarded, saith the LORD; And they shall come back from the land of the enemy.", 31.17. "And there is hope for thy future, saith the LORD; And thy children shall return to their own border.", 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.’", 48.29. "We have heard of the pride of Moab; He is very proud; His loftiness, and his pride, and his haughtiness, And the assumption of his heart.", 48.30. "I know his arrogancy, saith the LORD, That it is ill-founded; His boastings have wrought nothing well-founded.", 49.36. "And I will bring against Elam the four winds From the four quarters of heaven, And will scatter them toward all those winds; And there shall be no nation whither the dispersed of Elam shall not come.", 52.7. "Then a breach was made in the city, and all the men of war fled, and went forth out of the city by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and they went by the way of the Arabah.", 52.12. "Now in the fifth month, in the tenth day of the month, which was the nineteenth year of king Nebuchadrezzar, king of Babylon, came Nebuzaradan the captain of the guard, who stood before the king of Babylon, into Jerusalem;", 52.13. "and he burned the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burned he with fire.", 52.14. "And all the army of the Chaldeans, that were with the captain of the guard, broke down all the walls of Jerusalem round about.", |
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| 35. Septuagint, Jeremiah, 12.4, 12.7, 20.3, 20.5, 37.15, 41.21, 45.17, 52.7 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 125, 149, 187, 196 |
36. Hebrew Bible, Judges, 11.35 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116| 11.35. "וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃", | 11.35. "And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back.", |
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37. Homer, Iliad, 18.23-18.24 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 | 18.23. / Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. 18.24. / Low lies Patroclus, and around his corpse are they fighting—his naked corpse; but his armour is held by Hector of the flashing helm. So spake he, and a black cloud of grief enwrapped Achilles, and with both his hands he took the dark dust |
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| 38. Septuagint, Isaiah, 19.2, 19.21, 36.1 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 137, 196, 405 |
39. Hebrew Bible, 2 Kings, 1.10, 1.12, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 18.37-19.1, 22.16, 23.27, 25.4, 25.8, 25.9, 25.10, 25.13, 25.14, 25.15, 25.16, 25.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stern (2004) 29| 25.9. "וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃", | 25.9. "And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire.", |
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40. Hebrew Bible, 2 Samuel, 1.2, 1.11, 3.31, 13.19, 13.31, 24.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 146| 1.2. "וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וְהִנֵּה אִישׁ בָּא מִן־הַמַּחֲנֶה מֵעִם שָׁאוּל וּבְגָדָיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ וַיְהִי בְּבֹאוֹ אֶל־דָּוִד וַיִּפֹּל אַרְצָה וַיִּשְׁתָּחוּ׃", 1.2. "אַל־תַּגִּידוּ בְגַת אַל־תְּבַשְּׂרוּ בְּחוּצֹת אַשְׁקְלוֹן פֶּן־תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים פֶּן־תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים׃", 1.11. "וַיַּחֲזֵק דָּוִד בבגדו [בִּבְגָדָיו] וַיִּקְרָעֵם וְגַם כָּל־הָאֲנָשִׁים אֲשֶׁר אִתּוֹ׃", 3.31. "וַיֹּאמֶר דָּוִד אֶל־יוֹאָב וְאֶל־כָּל־הָעָם אֲשֶׁר־אִתּוֹ קִרְעוּ בִגְדֵיכֶם וְחִגְרוּ שַׂקִּים וְסִפְדוּ לִפְנֵי אַבְנֵר וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה׃", 13.19. "וַתִּקַּח תָּמָר אֵפֶר עַל־רֹאשָׁהּ וּכְתֹנֶת הַפַּסִּים אֲשֶׁר עָלֶיהָ קָרָעָה וַתָּשֶׂם יָדָהּ עַל־רֹאשָׁהּ וַתֵּלֶךְ הָלוֹךְ וְזָעָקָה׃", 13.31. "וַיָּקָם הַמֶּלֶךְ וַיִּקְרַע אֶת־בְּגָדָיו וַיִּשְׁכַּב אָרְצָה וְכָל־עֲבָדָיו נִצָּבִים קְרֻעֵי בְגָדִים׃", 24.16. "וַיִּשְׁלַח יָדוֹ הַמַּלְאָךְ יְרוּשָׁלִַם לְשַׁחֲתָהּ וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית בָּעָם רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה הָיָה עִם־גֹּרֶן האורנה [הָאֲרַוְנָה] הַיְבֻסִי׃", | 1.2. "it came to pass on the third day, that, behold, a man came out of the camp from Sha᾽ul, with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and bowed down.", 1.11. "Then David took hold of his clothes, and rent them; and likewise all the men that were with him:", 3.31. "And David said to Yo᾽av, and to all the people that were with him, Rend your clothes, and gird yourselves with sackcloth, and mourn before Avner. And king David himself followed the bier.", 13.19. "And Tamar put ashes on her head, and tore her long sleeved garment that was on her, and laid her hand on her head, crying aloud as she went.", 13.31. "Then the king arose, and tore his garments, and lay on the earth; and all his servants stood by with their clothes rent.", 24.16. "And when the angel stretched out his hand upon Yerushalayim to destroy it, the Lord relented of the evil, and said to the angel that destroyed the people, It is enough: stay now thy hand. And the angel of the Lord was by the threshingplace of Aravna the Yevusi.", |
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41. Hebrew Bible, Amos, 3.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 97| 3.6. "אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃", | 3.6. "Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?", |
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42. Hebrew Bible, 1 Samuel, 1.11, 4.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 116, 405| 1.11. "וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃", 4.12. "וַיָּרָץ אִישׁ־בִּנְיָמִן מֵהַמַּעֲרָכָה וַיָּבֹא שִׁלֹה בַּיּוֹם הַהוּא וּמַדָּיו קְרֻעִים וַאֲדָמָה עַל־רֹאשׁוֹ׃", | 1.11. "And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.", 4.12. "And there ran a man of Binyamin out of the army, and came to Shilo the same day with his clothes rent, and with earth upon his head.", |
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43. Hebrew Bible, Joshua, 5.13, 7.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 125| 5.13. "וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃", 7.6. "וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃", | 5.13. "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ .", 7.6. "And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads.", |
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44. Hebrew Bible, Ezekiel, 7.2, 9.1-9.11, 10.1-10.19, 12.16, 27.30, 28.18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018) 97, 98, 116, 137, 141, 202| 7.2. "וְאַתָּה בֶן־אָדָם כֹּה־אָמַר אֲדֹנָי יְהוִה לְאַדְמַת יִשְׂרָאֵל קֵץ בָּא הַקֵּץ עַל־ארבעת [אַרְבַּע] כַּנְפוֹת הָאָרֶץ׃", 7.2. "וּצְבִי עֶדְיוֹ לְגָאוֹן שָׂמָהוּ וְצַלְמֵי תוֹעֲבֹתָם שִׁקּוּצֵיהֶם עָשׂוּ בוֹ עַל־כֵּן נְתַתִּיו לָהֶם לְנִדָּה׃", 9.1. "וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃", 9.1. "וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃", 9.2. "וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃", 9.3. "וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃", 9.4. "וַיֹּאמֶר יְהוָה אלו [אֵלָיו] עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃", 9.5. "וּלְאֵלֶּה אָמַר בְּאָזְנַי עִבְרוּ בָעִיר אַחֲרָיו וְהַכּוּ על־[אַל־] תָּחֹס עיניכם [עֵינְכֶם] וְאַל־תַּחְמֹלוּ׃", 9.6. "זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל־כָּל־אִישׁ אֲשֶׁר־עָלָיו הַתָּו אַל־תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת׃", 9.7. "וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃", 9.8. "וַיְהִי כְּהַכּוֹתָם וְנֵאשֲׁאַר אָנִי וָאֶפְּלָה עַל־פָּנַי וָאֶזְעַק וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֲמַשְׁחִית אַתָּה אֵת כָּל־שְׁאֵרִית יִשְׂרָאֵל בְּשָׁפְכְּךָ אֶת־חֲמָתְךָ עַל־יְרוּשָׁלִָם׃", 9.9. "וַיֹּאמֶר אֵלַי עֲוֺן בֵּית־יִשְׂרָאֵל וִיהוּדָה גָּדוֹל בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ דָּמִים וְהָעִיר מָלְאָה מֻטֶּה כִּי אָמְרוּ עָזַב יְהוָה אֶת־הָאָרֶץ וְאֵין יְהוָה רֹאֶה׃", 9.11. "וְהִנֵּה הָאִישׁ לְבֻשׁ הַבַּדִּים אֲשֶׁר הַקֶּסֶת בְּמָתְנָיו מֵשִׁיב דָּבָר לֵאמֹר עָשִׂיתִי כאשר [כְּכֹל] [אֲשֶׁר] צִוִּיתָנִי׃", 10.1. "וּמַרְאֵיהֶם דְּמוּת אֶחָד לְאַרְבַּעְתָּם כַּאֲשֶׁר יִהְיֶה הָאוֹפַן בְּתוֹךְ הָאוֹפָן׃", 10.1. "וָאֶרְאֶה וְהִנֵּה אֶל־הָרָקִיעַ אֲשֶׁר עַל־רֹאשׁ הַכְּרֻבִים כְּאֶבֶן סַפִּיר כְּמַרְאֵה דְּמוּת כִּסֵּא נִרְאָה עֲלֵיהֶם׃", 10.2. "וַיֹּאמֶר אֶל־הָאִישׁ לְבֻשׁ הַבַּדִּים וַיֹּאמֶר בֹּא אֶל־בֵּינוֹת לַגַּלְגַּל אֶל־תַּחַת לַכְּרוּב וּמַלֵּא חָפְנֶיךָ גַחֲלֵי־אֵשׁ מִבֵּינוֹת לַכְּרֻבִים וּזְרֹק עַל־הָעִיר וַיָּבֹא לְעֵינָי׃", 10.2. "הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי־יִשְׂרָאֵל בִּנְהַר־כְּבָר וָאֵדַע כִּי כְרוּבִים הֵמָּה׃", 10.3. "וְהַכְּרֻבִים עֹמְדִים מִימִין לַבַּיִת בְּבֹאוֹ הָאִישׁ וְהֶעָנָן מָלֵא אֶת־הֶחָצֵר הַפְּנִימִית׃", 10.4. "וַיָּרָם כְּבוֹד־יְהוָה מֵעַל הַכְּרוּב עַל מִפְתַּן הַבָּיִת וַיִּמָּלֵא הַבַּיִת אֶת־הֶעָנָן וְהֶחָצֵר מָלְאָה אֶת־נֹגַהּ כְּבוֹד יְהוָה׃", 10.5. "וְקוֹל כַּנְפֵי הַכְּרוּבִים נִשְׁמַע עַד־הֶחָצֵר הַחִיצֹנָה כְּקוֹל אֵל־שַׁדַּי בְּדַבְּרוֹ׃", 10.6. "וַיְהִי בְּצַוֺּתוֹ אֶת־הָאִישׁ לְבֻשׁ־הַבַּדִּים לֵאמֹר קַח אֵשׁ מִבֵּינוֹת לַגַּלְגַּל מִבֵּינוֹת לַכְּרוּבִים וַיָּבֹא וַיַּעֲמֹד אֵצֶל הָאוֹפָן׃", 10.7. "וַיִּשְׁלַח הַכְּרוּב אֶת־יָדוֹ מִבֵּינוֹת לַכְּרוּבִים אֶל־הָאֵשׁ אֲשֶׁר בֵּינוֹת הַכְּרֻבִים וַיִּשָּׂא וַיִּתֵּן אֶל־חָפְנֵי לְבֻשׁ הַבַּדִּים וַיִּקַּח וַיֵּצֵא׃", 10.8. "וַיֵּרָא לַכְּרֻבִים תַּבְנִית יַד־אָדָם תַּחַת כַּנְפֵיהֶם׃", 10.9. "וָאֶרְאֶה וְהִנֵּה אַרְבָּעָה אוֹפַנִּים אֵצֶל הַכְּרוּבִים אוֹפַן אֶחָד אֵצֶל הַכְּרוּב אֶחָד וְאוֹפַן אֶחָד אֵצֶל הַכְּרוּב אֶחָד וּמַרְאֵה הָאוֹפַנִּים כְּעֵין אֶבֶן תַּרְשִׁישׁ׃", 10.11. "בְּלֶכְתָּם אֶל־אַרְבַּעַת רִבְעֵיהֶם יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּם כִּי הַמָּקוֹם אֲשֶׁר־יִפְנֶה הָרֹאשׁ אַחֲרָיו יֵלֵכוּ לֹא יִסַּבּוּ בְּלֶכְתָּם׃", 10.12. "וְכָל־בְּשָׂרָם וְגַבֵּהֶם וִידֵיהֶם וְכַנְפֵיהֶם וְהָאוֹפַנִּים מְלֵאִים עֵינַיִם סָבִיב לְאַרְבַּעְתָּם אוֹפַנֵּיהֶם׃", 10.13. "לָאוֹפַנִּים לָהֶם קוֹרָא הַגַּלְגַּל בְּאָזְנָי׃", 10.14. "וְאַרְבָּעָה פָנִים לְאֶחָד פְּנֵי הָאֶחָד פְּנֵי הַכְּרוּב וּפְנֵי הַשֵּׁנִי פְּנֵי אָדָם וְהַשְּׁלִישִׁי פְּנֵי אַרְיֵה וְהָרְבִיעִי פְּנֵי־נָשֶׁר׃", 10.15. "וַיֵּרֹמּוּ הַכְּרוּבִים הִיא הַחַיָּה אֲשֶׁר רָאִיתִי בִּנְהַר־כְּבָר׃", 10.16. "וּבְלֶכֶת הַכְּרוּבִים יֵלְכוּ הָאוֹפַנִּים אֶצְלָם וּבִשְׂאֵת הַכְּרוּבִים אֶת־כַּנְפֵיהֶם לָרוּם מֵעַל הָאָרֶץ לֹא־יִסַּבּוּ הָאוֹפַנִּים גַּם־הֵם מֵאֶצְלָם׃", 10.17. "בְּעָמְדָם יַעֲמֹדוּ וּבְרוֹמָם יֵרוֹמּוּ אוֹתָם כִּי רוּחַ הַחַיָּה בָּהֶם׃", 10.18. "וַיֵּצֵא כְּבוֹד יְהוָה מֵעַל מִפְתַּן הַבָּיִת וַיַּעֲמֹד עַל־הַכְּרוּבִים׃", 10.19. "וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וַיֵּרוֹמּוּ מִן־הָאָרֶץ לְעֵינַי בְּצֵאתָם וְהָאוֹפַנִּים לְעֻמָּתָם וַיַּעֲמֹד פֶּתַח שַׁעַר בֵּית־יְהוָה הַקַּדְמוֹנִי וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃", 12.16. "וְהוֹתַרְתִּי מֵהֶם אַנְשֵׁי מִסְפָּר מֵחֶרֶב מֵרָעָב וּמִדָּבֶר לְמַעַן יְסַפְּרוּ אֶת־כָּל־תּוֹעֲבוֹתֵיהֶם בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁם וְיָדְעוּ כִּי־אֲנִי יְהוָה׃", 28.18. "מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃", | 7.2. "’And thou, son of man, thus saith the Lord GOD concerning the land of Israel: An end! the end is come upon the four corners of the land.", 9.1. "Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’", 9.2. "And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar.", 9.3. "And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side.", 9.4. "And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’", 9.5. "And to the others He said in my hearing: ‘Go ye through the city after him, and smite; let not your eye spare, neither have ye pity;", 9.6. "slay utterly the old man, the young man and the maiden, and little children and women; but come not near any man upon whom is the mark; and begin at My sanctuary.’ Then they began at the elders that were before the house.", 9.7. "And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city.", 9.8. "And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said: ‘Ah Lord GOD! wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem?’", 9.9. "Then said He unto me: ‘The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of wresting of judgment; for they say: The LORD hath forsaken the land, and the LORD seeth not.", 9.10. "And as for Me also, Mine eye shall not spare, neither will I have pity, but I will bring their way upon their head.’", 9.11. "And, behold, the man clothed in linen, who had the inkhorn on his side, reported, saying: ‘I have done according to all that Thou hast commanded me.’", 10.1. "Then I looked, and, behold, upon the firmament that was over the head of the cherubim, there appeared above them as it were a sapphire stone, as the appearance of the likeness of a throne.", 10.2. "And He spoke unto the man clothed in linen, and said: ‘Go in between the wheelwork, even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and dash them against the city.’ And he went in in my sight.", 10.3. "Now the cherubim stood on the right side of the house, when the man went in; and the cloud filled the inner court.", 10.4. "And the glory of the LORD mounted up from the cherub to the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory.", 10.5. "And the sound of the wings of the cherubim was heard even to the outer court, as the voice of God Almighty when He speaketh.", 10.6. "And it came to pass, when He commanded the man clothed in linen, saying: ‘Take fire from between the wheelwork, from between the cherubim’, that he went in, and stood beside a wheel.", 10.7. "And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took thereof, and put it into the hands of him that was clothed in linen, who took it and went out.", 10.8. "And there appeared in the cherubim the form of a man’s hand under their wings.", 10.9. "And I looked, and behold four wheels beside the cherubim, one wheel beside one cherub, and another wheel beside another cherub; and the appearance of the wheels was as the colour of a beryl stone.", 10.10. "And as for their appearance, they four had one likeness, as if a wheel had been within a wheel.", 10.11. "When they went, they went toward their four sides; they turned not as they went, but to the place whither the head looked they followed it; they turned not as they went.", 10.12. "And their whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about, even the wheels that they four had.", 10.13. "As for the wheels, they were called in my hearing The wheelwork.", 10.14. "And every one had four faces: the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle.", 10.15. "And the cherubim mounted up—this is the living creature that I saw by the river Chebar.", 10.16. "And when the cherubim went, the wheels went beside them; and when the cherubim lifted up their wings to mount up from the earth, the same wheels also turned not from beside them.", 10.17. "When they stood, these stood, and when they mounted up, these mounted up with them; for the spirit of the living creature was in them.", 10.18. "And the glory of the LORD went forth from off the threshold of the house, and stood over the cherubim.", 10.19. "And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them; and they stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above.", 12.16. "But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations whither they come; and they shall know that I am the LORD.’", 27.30. "And shall cause their voice to be heard over thee, And shall cry bitterly, And shall cast up dust upon their heads, They shall roll themselves in the ashes;", 28.18. "By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee.", |
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45. Hebrew Bible, 1 Chronicles, 21.15 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146| 21.15. "וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃", | 21.15. "And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.", |
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46. Hebrew Bible, Zechariah, 1.7-1.21, 6.1-6.8, 11.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 88, 136, 137, 182, 202| 1.7. "בְּיוֹם עֶשְׂרִים וְאַרְבָּעָה לְעַשְׁתֵּי־עָשָׂר חֹדֶשׁ הוּא־חֹדֶשׁ שְׁבָט בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְבַר־יְהוָה אֶל־זְכַרְיָה בֶּן־בֶּרֶכְיָהוּ בֶּן־עִדּוֹא הַנָּבִיא לֵאמֹר׃", 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׃", 6.1. "וָאָשֻׁב וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה אַרְבַּע מַרְכָּבוֹת יֹצְאוֹת מִבֵּין שְׁנֵי הֶהָרִים וְהֶהָרִים הָרֵי נְחֹשֶׁת׃", 6.1. "לָקוֹחַ מֵאֵת הַגּוֹלָה מֵחֶלְדַּי וּמֵאֵת טוֹבִיָּה וּמֵאֵת יְדַעְיָה וּבָאתָ אַתָּה בַּיּוֹם הַהוּא וּבָאתָ בֵּית יֹאשִׁיָּה בֶן־צְפַנְיָה אֲשֶׁר־בָּאוּ מִבָּבֶל׃", 6.2. "בַּמֶּרְכָּבָה הָרִאשֹׁנָה סוּסִים אֲדֻמִּים וּבַמֶּרְכָּבָה הַשֵּׁנִית סוּסִים שְׁחֹרִים׃", 6.3. "וּבַמֶּרְכָּבָה הַשְּׁלִשִׁית סוּסִים לְבָנִים וּבַמֶּרְכָּבָה הָרְבִעִית סוּסִים בְּרֻדִּים אֲמֻצִּים׃", 6.4. "וָאַעַן וָאֹמַר אֶל־הַמַּלְאָךְ הַדֹּבֵר בִּי מָה־אֵלֶּה אֲדֹנִי׃", 6.5. "וַיַּעַן הַמַּלְאָךְ וַיֹּאמֶר אֵלָי אֵלֶּה אַרְבַּע רֻחוֹת הַשָּׁמַיִם יוֹצְאוֹת מֵהִתְיַצֵּב עַל־אֲדוֹן כָּל־הָאָרֶץ׃", 6.6. "אֲשֶׁר־בָּהּ הַסּוּסִים הַשְּׁחֹרִים יֹצְאִים אֶל־אֶרֶץ צָפוֹן וְהַלְּבָנִים יָצְאוּ אֶל־אַחֲרֵיהֶם וְהַבְּרֻדִּים יָצְאוּ אֶל־אֶרֶץ הַתֵּימָן׃", 6.7. "וְהָאֲמֻצִּים יָצְאוּ וַיְבַקְשׁוּ לָלֶכֶת לְהִתְהַלֵּך בָּאָרֶץ וַיֹּאמֶר לְכוּ הִתְהַלְּכוּ בָאָרֶץ וַתִּתְהַלַּכְנָה בָּאָרֶץ׃", 6.8. "וַיַּזְעֵק אֹתִי וַיְדַבֵּר אֵלַי לֵאמֹר רְאֵה הַיּוֹצְאִים אֶל־אֶרֶץ צָפוֹן הֵנִיחוּ אֶת־רוּחִי בְּאֶרֶץ צָפוֹן׃", 11.1. "וָאֶקַּח אֶת־מַקְלִי אֶת־נֹעַם וָאֶגְדַּע אֹתוֹ לְהָפֵיר אֶת־בְּרִיתִי אֲשֶׁר כָּרַתִּי אֶת־כָּל־הָעַמִּים׃", 11.1. "פְּתַח לְבָנוֹן דְּלָתֶיךָ וְתֹאכַל אֵשׁ בַּאֲרָזֶיךָ׃", | 1.7. "Upon the four and twentieth day of the eleventh month, which is the month Shebat, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying—", 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.’", 6.1. "And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between the two mountains; and the mountains were mountains of brass.", 6.2. "In the first chariot were red horses; and in the second chariot black horses;", 6.3. "and in the third chariot white horses; and in the fourth chariot grizzled bay horses.", 6.4. "Then I answered and said unto the angel that spoke with me: ‘What are these, my lord?’", 6.5. "And the angel answered and said unto me: ‘These chariots go forth to the four winds of heaven, after presenting themselves before the Lord of all the earth.", 6.6. "That wherein are the black horses goeth forth toward the north country; and the white went forth after them; and the grizzled went forth toward the south country;", 6.7. "and the bay went forth’. And they sought to go that they might walk to and fro through the earth; and he said: ‘Get you hence, walk to and fro through the earth.’ So they walked to and fro through the earth.", 6.8. "Then cried he upon me, and spoke unto me, saying: ‘Behold, they that go toward the north country have eased My spirit in the north country.’", 11.1. "Open thy doors, O Lebanon, That the fire may devour thy cedars.", |
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| 47. Septuagint, Prayer of Azariah, 16 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 124 |
48. Hebrew Bible, 2 Chronicles, 23.13, 34.19, 34.27, 35.25, 36.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 137, 194| 23.13. "וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר׃", 34.19. "וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֵת דִּבְרֵי הַתּוֹרָה וַיִּקְרַע אֶת־בְּגָדָיו׃", 34.27. "יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִלִּפְנֵי אֱלֹהִים בְּשָׁמְעֲךָ אֶת־דְּבָרָיו עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו וַתִּכָּנַע לְפָנַי וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתֵּבְךְּ לְפָנָי וְגַם־אֲנִי שָׁמַעְתִּי נְאֻם־יְהוָה׃", 35.25. "וַיְקוֹנֵן יִרְמְיָהוּ עַל־יֹאשִׁיָּהוּ וַיֹּאמְרוּ כָל־הַשָּׁרִים וְהַשָּׁרוֹת בְּקִינוֹתֵיהֶם עַל־יֹאשִׁיָּהוּ עַד־הַיּוֹם וַיִּתְּנוּם לְחֹק עַל־יִשְׂרָאֵל וְהִנָּם כְּתוּבִים עַל־הַקִּינוֹת׃", 36.19. "וַיִּשְׂרְפוּ אֶת־בֵּית הָאֱלֹהִים וַיְנַתְּצוּ אֵת חוֹמַת יְרוּשָׁלִָם וְכָל־אַרְמְנוֹתֶיהָ שָׂרְפוּ בָאֵשׁ וְכָל־כְּלֵי מַחֲמַדֶּיהָ לְהַשְׁחִית׃", | 23.13. "and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also [played] on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: ‘Treason, treason.’", 34.19. "And it came to pass, when the king had heard the words of the Law, that he rent his clothes.", 34.27. "because thy heart was tender, and thou didst humble thyself before God, when thou heardest His words against this place, and against the inhabitants thereof, and hast humbled thyself before Me, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the LORD.", 35.25. "And Jeremiah lamented for Josiah; and all the singing men and singing women spoke of Josiah in their lamentations, unto this day; and they made them an ordice in Israel; and, behold, they are written in the lamentations.", 36.19. "And they burnt the house of God, and broke down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof.", |
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| 49. Nicophon, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 181, 182, 196 |
50. Hebrew Bible, Ezra, 1.7, 3.2-3.3, 5.13-5.16, 9.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 152| 1.7. "וְהַמֶּלֶךְ כּוֹרֶשׁ הוֹצִיא אֶת־כְּלֵי בֵית־יְהוָה אֲשֶׁר הוֹצִיא נְבוּכַדְנֶצַּר מִירוּשָׁלִַם וַיִּתְּנֵם בְּבֵית אֱלֹהָיו׃", 3.2. "וַיָּקָם יֵשׁוּעַ בֶּן־יוֹצָדָק וְאֶחָיו הַכֹּהֲנִים וּזְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְאֶחָיו וַיִּבְנוּ אֶת־מִזְבַּח אֱלֹהֵי יִשְׂרָאֵל לְהַעֲלוֹת עָלָיו עֹלוֹת כַּכָּתוּב בְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים׃", 3.3. "וַיָּכִינוּ הַמִּזְבֵּחַ עַל־מְכוֹנֹתָיו כִּי בְּאֵימָה עֲלֵיהֶם מֵעַמֵּי הָאֲרָצוֹת ויעל [וַיַּעֲלוּ] עָלָיו עֹלוֹת לַיהוָה עֹלוֹת לַבֹּקֶר וְלָעָרֶב׃", 5.13. "בְּרַם בִּשְׁנַת חֲדָה לְכוֹרֶשׁ מַלְכָּא דִּי בָבֶל כּוֹרֶשׁ מַלְכָּא שָׂם טְעֵם בֵּית־אֱלָהָא דְנָה לִבְּנֵא׃", 5.14. "וְאַף מָאנַיָּא דִי־בֵית־אֱלָהָא דִּי דַהֲבָה וְכַסְפָּא דִּי נְבוּכַדְנֶצַּר הַנְפֵּק מִן־הֵיכְלָא דִּי בִירוּשְׁלֶם וְהֵיבֵל הִמּוֹ לְהֵיכְלָא דִּי בָבֶל הַנְפֵּק הִמּוֹ כּוֹרֶשׁ מַלְכָּא מִן־הֵיכְלָא דִּי בָבֶל וִיהִיבוּ לְשֵׁשְׁבַּצַּר שְׁמֵהּ דִּי פֶחָה שָׂמֵהּ׃", 5.15. "וַאֲמַר־לֵהּ אלה [אֵל] מָאנַיָּא שֵׂא אֵזֶל־אֲחֵת הִמּוֹ בְּהֵיכְלָא דִּי בִירוּשְׁלֶם וּבֵית אֱלָהָא יִתְבְּנֵא עַל־אַתְרֵהּ׃", 5.16. "אֱדַיִן שֵׁשְׁבַּצַּר דֵּךְ אֲתָא יְהַב אֻשַּׁיָּא דִּי־בֵית אֱלָהָא דִּי בִירוּשְׁלֶם וּמִן־אֱדַיִן וְעַד־כְּעַן מִתְבְּנֵא וְלָא שְׁלִם׃", 9.3. "וּכְשָׁמְעִי אֶת־הַדָּבָר הַזֶּה קָרַעְתִּי אֶת־בִּגְדִי וּמְעִילִי וָאֶמְרְטָה מִשְּׂעַר רֹאשִׁי וּזְקָנִי וָאֵשְׁבָה מְשׁוֹמֵם׃", | 1.7. "Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;", 3.2. "Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt-offerings thereon, as it is written in the Law of Moses the man of God.", 3.3. "And they set the altar upon its bases; for fear was upon them because of the people of the countries, and they offered burnt-offerings thereon unto the LORD, even burnt-offerings morning and evening.", 5.13. "But in the first year of Cyrus king of Babylon, Cyrus the king made a decree to build this house of God.", 5.14. "And the gold and silver vessels also of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one whose name was Sheshbazzar, whom he had made governor;", 5.15. "and he said unto him: Take these vessels, go, put them in the temple that is in Jerusalem, and let the house of God be builded in its place.", 5.16. "Then came the same Sheshbazzar, and laid the foundations of the house of God which is in Jerusalem; and since that time even until now hath it been in building, and yet it is not completed.", 9.3. "And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.", |
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51. Hebrew Bible, Nehemiah, 9.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116| 9.1. "וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הַזֶּה נֶאֶסְפוּ בְנֵי־יִשְׂרָאֵל בְּצוֹם וּבְשַׂקִּים וַאֲדָמָה עֲלֵיהֶם׃", 9.1. "וַתִּתֵּן אֹתֹת וּמֹפְתִים בְּפַרְעֹה וּבְכָל־עֲבָדָיו וּבְכָל־עַם אַרְצוֹ כִּי יָדַעְתָּ כִּי הֵזִידוּ עֲלֵיהֶם וַתַּעַשׂ־לְךָ שֵׁם כְּהַיּוֹם הַזֶּה׃", | 9.1. "Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them.", |
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52. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106| 135d. ΑΛ. ἔγωγε. ΣΩ. πῶς; ΑΛ. ἐὰν βούλῃ σύ, ὦ Σώκρατες. ΣΩ. οὐ καλῶς λέγεις, ὦ Ἀλκιβιάδη. ΑΛ. ἀλλὰ πῶς χρὴ λέγειν; ΣΩ. ὅτι ἐὰν θεὸς ἐθέλῃ. ΑΛ. λέγω δή. καὶ πρὸς τούτοις μέντοι τόδε λέγω, ὅτι κινδυνεύσομεν μεταβαλεῖν τὸ σχῆμα, ὦ Σώκρατες, τὸ μὲν σὸν ἐγώ, σὺ δὲ τοὐμόν· οὐ γὰρ ἔστιν ὅπως οὐ παιδαγωγήσω σε ἀπὸ τῆσδε τῆς ἡμέρας, σὺ δʼ ὑπʼ ἐμοῦ παιδαγωγήσῃ. | 135d. Alc. I do. Soc. How? Alc. If it be your wish, Socrates. Soc. That is not well said, Alcibiades. Alc. Well, what should I say? Soc. If it be God’s will. Alc. Then I say it. And yet I say this besides, that we are like to make a change in our parts, Socrates, so that I shall have yours and you mine. For from this day onward it must be the case that I am your attendant, and you have me always in attendance on you. |
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53. Septuagint, Tobit, 9.6, 11.13 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146, 233 | 9.6. In the morning they both got up early and came to the wedding feast. And Gabael blessed Tobias and his wife. 11.13. and the white films scaled off from the corners of his eyes. |
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| 54. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 213 |
55. Anon., 1 Enoch, 9.6, 10.2, 63.1, 66.1, 76.1-76.4, 106.4 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 125, 137, 146 | 9.6. things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which 10.2. and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come 10.2. ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth 63.1. In those days shall the mighty and the kings who possess the earth implore (Him) to grant them a little respite from His angels of punishment to whom they were delivered, that they might fall 63.1. Now they shall say unto themselves: ' Our souls are full of unrighteous gain, but it does not prevent us from descending from the midst thereof into the burden of Sheol.' 66.1. And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction" 76.1. And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from 76.1. And after these the north winds: from the seventh portal in the east come dew and rain, locusts and desolation. And from the middle portal come in a direct direction health and rain and dew and prosperity; and through the third portal in the west come cloud and hoar-frost, and snow and rain, and dew and locusts. 76.2. which the winds go forth and blow over the earth. Three of them are open on the face (i.e. the east) of the heavens, and three in the west, and three on the right (i.e. the south) of the heaven, and 76.3. three on the left (i.e. the north). And the three first are those of the east, and three are of the 76.4. north, and three [after those on the left] of the south, and three of the west. Through four of these come winds of blessing and prosperity, and from those eight come hurtful winds: when they are sent, they bring destruction on all the earth and on the water upon it, and on all who dwell thereon, and on everything which is in the water and on the land. 106.4. And his father Lamech was afraid of him and" |
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| 56. Plautus, Captiui, 455 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106 |
| 57. Dead Sea Scrolls, Community Rule, 4.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 |
| 58. Anon., Testament of Job, 19.2, 28.3, 29.4, 42.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 |
| 59. Anon., Testament of Moses, 11.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 |
| 60. Dead Sea Scrolls, Aramaic Levi, 5.6, 39.6, 42.17, 44.16, 44.18, 45.24, 46.8, 49.7, 50.11-50.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 106, 137, 152, 202 |
| 61. Dead Sea Scrolls, Epistle of Jeremiah, 1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96 |
| 62. Dead Sea Scrolls, Genesis Apocryphon, 15.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 137 |
| 63. Anon., Testament of Dan, 5.13 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 162 |
| 64. Anon., Testament of Solomon, 11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 60 |
65. Septuagint, Judith, 4.11-4.15, 5.17-5.18, 6.17, 8.33, 9.1, 10.13, 14.16, 14.19 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 108, 116, 149, 162 | 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 4.14. And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel. 5.17. As long as they did not sin against their God they prospered, for the God who hates iniquity is with them. 5.18. But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies. 6.17. He answered and told them what had taken place at the council of Holofernes, and all that he had said in the presence of the Assyrian leaders, and all that Holofernes had said so boastfully against the house of Israel. 8.33. Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand. 9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, 10.13. I am on my way to the presence of Holofernes the commander of your army, to give him a true report; and I will show him a way by which he can go and capture all the hill country without losing one of his men, captured or slain." 14.16. And he cried out with a loud voice and wept and groaned and shouted, and rent his garments. 14.19. When the leaders of the Assyrian army heard this, they rent their tunics and were greatly dismayed, and their loud cries and shouts arose in the midst of the camp. |
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66. Anon., Testament of Levi, 16.3-16.4 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114 | 16.3. [And a man who reneweth the law in the power of the Most High, ye shall call a deceiver; and at last ye shall rush (upon him) to slay him, not knowing his dignity, taking innocent blood through wickedness upon your heads.] And your holy places shall be laid waste even to the ground because of him. 16.4. And ye shall have no place that is clean; but ye shall be among the Gentiles a curse and a dispersion until He shall again visit you and in pity shall receive you [through faith and water]. |
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67. Septuagint, 3 Maccabees, 1.18, 2.17, 6.4-6.5, 6.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 108, 116, 196 | 1.18. The virgins who had been enclosed in their chambers rushed out with their mothers, sprinkled their hair with dust, and filled the streets with groans and lamentations. 2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying, 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews. |
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68. Septuagint, 2 Maccabees, 1.4-1.9, 1.12, 1.22, 2.4-2.8, 10.25, 14.15 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 45, 106, 116, 142, 152 | 1.4. May he open your heart to his law and his commandments, and may he bring peace.' 1.5. May he hear your prayers and be reconciled to you, and may he not forsake you in time of evil.' 1.6. We are now praying for you here." 1.7. In the reign of Demetrius, in the one hundred and sixty-ninth year, we Jews wrote to you, in the critical distress which came upon us in those years after Jason and his company revolted from the holy land and the kingdom' 1.8. and burned the gate and shed innocent blood. We besought the Lord and we were heard, and we offered sacrifice and cereal offering, and we lighted the lamps and we set out the loaves.' 1.9. And now see that you keep the feast of booths in the month of Chislev, in the one hundred and eighty-eighth year.' 1.12. For he drove out those who fought against the holy city." 1.22. When this was done and some time had passed and the sun, which had been clouded over, shone out, a great fire blazed up, so that all marveled.' 2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 10.25. As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.' 14.15. When the Jews heard of Nicanor's coming and the gathering of the Gentiles, they sprinkled dust upon their heads and prayed to him who established his own people for ever and always upholds his own heritage by manifesting himself.' |
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69. Hebrew Bible, Daniel, 2.19, 7.16, 8.15-8.26, 9.2, 9.25, 10.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 125, 137, 202, 432| 2.19. "אֱדַיִן לְדָנִיֵּאל בְּחֶזְוָא דִי־לֵילְיָא רָזָה גֲלִי אֱדַיִן דָּנִיֵּאל בָּרִךְ לֶאֱלָהּ שְׁמַיָּא׃", 7.16. "קִרְבֵת עַל־חַד מִן־קָאֲמַיָּא וְיַצִּיבָא אֶבְעֵא־מִנֵּהּ עַל־כָּל־דְּנָה וַאֲמַר־לִי וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי׃", 8.15. "וַיְהִי בִּרְאֹתִי אֲנִי דָנִיֵּאל אֶת־הֶחָזוֹן וָאֲבַקְשָׁה בִינָה וְהִנֵּה עֹמֵד לְנֶגְדִּי כְּמַרְאֵה־גָבֶר׃", 8.16. "וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃", 8.17. "וַיָּבֹא אֵצֶל עָמְדִי וּבְבֹאוֹ נִבְעַתִּי וָאֶפְּלָה עַל־פָּנָי וַיֹּאמֶר אֵלַי הָבֵן בֶּן־אָדָם כִּי לְעֶת־קֵץ הֶחָזוֹן׃", 8.18. "וּבְדַבְּרוֹ עִמִּי נִרְדַּמְתִּי עַל־פָּנַי אָרְצָה וַיִּגַּע־בִּי וַיַּעֲמִידֵנִי עַל־עָמְדִי׃", 8.19. "וַיֹּאמֶר הִנְנִי מוֹדִיעֲךָ אֵת אֲשֶׁר־יִהְיֶה בְּאַחֲרִית הַזָּעַם כִּי לְמוֹעֵד קֵץ׃", 8.21. "וְהַצָּפִיר הַשָּׂעִיר מֶלֶךְ יָוָן וְהַקֶּרֶן הַגְּדוֹלָה אֲשֶׁר בֵּין־עֵינָיו הוּא הַמֶּלֶךְ הָרִאשׁוֹן׃", 8.22. "וְהַנִּשְׁבֶּרֶת וַתַּעֲמֹדְנָה אַרְבַּע תַּחְתֶּיהָ אַרְבַּע מַלְכֻיוֹת מִגּוֹי יַעֲמֹדְנָה וְלֹא בְכֹחוֹ׃", 8.23. "וּבְאַחֲרִית מַלְכוּתָם כְּהָתֵם הַפֹּשְׁעִים יַעֲמֹד מֶלֶךְ עַז־פָּנִים וּמֵבִין חִידוֹת׃", 8.24. "וְעָצַם כֹּחוֹ וְלֹא בְכֹחוֹ וְנִפְלָאוֹת יַשְׁחִית וְהִצְלִיחַ וְעָשָׂה וְהִשְׁחִית עֲצוּמִים וְעַם־קְדֹשִׁים׃", 8.25. "וְעַל־שִׂכְלוֹ וְהִצְלִיחַ מִרְמָה בְּיָדוֹ וּבִלְבָבוֹ יַגְדִּיל וּבְשַׁלְוָה יַשְׁחִית רַבִּים וְעַל־שַׂר־שָׂרִים יַעֲמֹד וּבְאֶפֶס יָד יִשָּׁבֵר׃", 8.26. "וּמַרְאֵה הָעֶרֶב וְהַבֹּקֶר אֲשֶׁר נֶאֱמַר אֱמֶת הוּא וְאַתָּה סְתֹם הֶחָזוֹן כִּי לְיָמִים רַבִּים׃", 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׃", 9.25. "וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים׃", 10.5. "וָאֶשָּׂא אֶת־עֵינַי וָאֵרֶא וְהִנֵּה אִישׁ־אֶחָד לָבוּשׁ בַּדִּים וּמָתְנָיו חֲגֻרִים בְּכֶתֶם אוּפָז׃", | 2.19. "Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven.", 7.16. "I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:", 8.15. "And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man.", 8.16. "And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’", 8.17. "So he came near where I stood; and when he came, I was terrified, and fell upon my face; but he said unto me: ‘Understand, O son of man; for the vision belongeth to the time of the end.’", 8.18. "Now as he was speaking with me, I fell into a deep sleep with my face toward the ground; but he touched me, and set me upright.", 8.19. "And he said: ‘Behold, I will make thee know what shall be in the latter time of the indignation; for it belongeth to the appointed time of the end.", 8.20. "The ram which thou sawest having the two horns, they are the kings of Media and Persia.", 8.21. "And the rough he-goat is the king of Greece; and the great horn that is between his eyes is the first king.", 8.22. "And as for that which was broken, in the place whereof four stood up, four kingdoms shall stand up out of the nation, but not with his power.", 8.23. "And in the latter time of their kingdom, when the transgressors have completed their transgression, there shall stand up a king of fierce countece, and understanding stratagems.", 8.24. "And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do; and he shall destroy them that are mighty and the people of the saints.", 8.25. "And through his cunning he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and in time of security shall he destroy many; he shall also stand up against the prince of princes; but he shall be broken without hand.", 8.26. "And the vision of the evenings and mornings which hath been told is true; but thou, shut thou up the vision; for it belongeth to many days to come.’", 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.", 9.25. "Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.", 10.5. "I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with fine gold of Uphaz;", |
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| 70. Dead Sea Scrolls, 4Q390, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 45 |
71. Septuagint, Wisdom of Solomon, 18.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 | 18.25. To these the destroyer yielded, these he feared;for merely to test the wrath was enough. |
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| 72. Dead Sea Scrolls, War Scroll, 13.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 |
73. Septuagint, 1 Maccabees, 1.54, 2.7, 2.14, 3.47, 4.47, 9.27, 11.71 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 116, 152, 162 | 1.54. Now on the fifteenth day of Chislev, in the one hundred and forty-fifth year, they erected a desolating sacrilege upon the altar of burnt offering. They also built altars in the surrounding cities of Judah, 2.7. and said, "Alas! Why was I born to see this,the ruin of my people, the ruin of the holy city,and to dwell there when it was given over to the enemy,the sanctuary given over to aliens? 2.14. And Mattathias and his sons rent their clothes, put on sackcloth, and mourned greatly. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 4.47. Then they took unhewn stones, as the law directs, and built a new altar like the former one. 9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 11.71. Jonathan rent his garments and put dust on his head, and prayed. |
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74. Anon., Testament of Joseph, 5.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 | 5.2. I therefore, when I heard this, rent my garments, and said unto her: Woman, reverence God, and do not this evil deed, lest thou be destroyed; for know indeed that I will declare this thy device unto all men. |
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75. Philo of Alexandria, On The Cherubim, 121 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106 | 121. At the same time, also, this doctrine of exceeding wisdom is introduced, that the Lord God is the only real citizen, and that every created being is but a stranger and a sojourner. But those who are called citizens are called so rather in consequence of a slight misapplication of the name than in strict truth. And it is a sufficient gift to wise men--if considered comparatively with the only true citizen, God--for them to have the rank of strangers and sojourners. With respect to foolish men, of them there is absolutely no one who is a stranger or sojourner in the city of God, but such an one is found to be utterly an exile. And this is implied in what he said besides as a most authoritative doctrine, "The land shall not be utterly sold away." Nor did God add "by whom," in order that from that point being passed over in silence, he who was not wholly uninitiated in natural philosophy, might be benefited in respect of knowledge. 121. Having then now philosophized in this manner about the honour to be paid to parents, he closes the one and more divine table of the first five commandments. And being about to promulgate the second which contains the prohibitions of those offences which are committed against men, he begins with adultery, looking upon this as the greatest of all violations of the law; |
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76. Philo of Alexandria, On Husbandry, 175 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 | 175. no one then could blame those people for being still tossed about by the sea, for the slowness, which they have displayed in completing their voyage, has been unintentional on their part. Who then can be likened to them rather than he who prayed what is called the great prayer? "For if," says Moses, "any one dies in his presence suddenly, then immediately the head of his vow shall be polluted and he shall be Shaved;" and then after saying a few more sentences he thus proceeds, "And the former days shall not be taken into the computation, because the head of his vow was polluted." |
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| 77. Anon., Sibylline Oracles, 4.408-4.413, 5.143, 5.159-5.160, 5.250, 5.396-5.413 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 124, 194 |
| 78. Livy, Per., 10.1 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 213 |
| 79. Philo of Alexandria, On The Life of Joseph, 217 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 |
80. Ovid, Metamorphoses, 5.530 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116| 5.530. si tibi discidii est, repetet Proserpina caelum, | |
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| 81. Nicolaus of Damascus, Vita Caesaris, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 |
82. Diodorus Siculus, Historical Library, 3.55.9, 12.60.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96 | 3.55.9. However, after the Amazons had returned to the continent, the myth relates, the Mother of the Gods, well pleased with the island, settled in it certain other people, and also her own sons, who are known by the name of Corybantes â who their father was is handed down in their rites as a matter not to be divulged; and she established the mysteries which are now celebrated on the island and ordained by law that the sacred area should enjoy the right of sanctuary. 12.60.3. After this they marched upon the city called Molycria and captured it. But the Athenian general, Demosthenes, being concerned lest the Aetolians should reduce by siege Naupactus also, summoned a thousand hoplites from Acaria and sent them to Naupactus. |
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83. Philo of Alexandria, On Dreams, 2.246, 2.250 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106 | 2.246. There is also another expression in the Psalms, such as this, "The course of the river makes glad the city of God." What city? For the holy city, which exists at present, in which also the holy temple is established, at a great distance from any sea or river, so that it is clear, that the writer here means, figuratively, to speak of some other city than the visible city of God. 2.250. But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, "the sight of peace." So they do not look for the city of the living God in the region of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life; |
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84. Dionysius of Halycarnassus, Roman Antiquities, 2.67.5, 6.67.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 125, 162 | 2.67.5. There are many indications, it seems, when a priestess is not performing her holy functions with purity, but the principal one is the extinction of the fire, which the Romans dread above all misfortunes, looking upon it, from whatever cause it proceeds, as an omen that portends the destruction of the city; and they bring fire again into the temple with many supplicatory rites, concerning which I shall speak on the proper occasion. 6.67.2. And proceeding to the sanctuary of Vulcan, where it was custom for the people to hold their assemblies, they first commended them for their alacrity and zeal in attending en masse, and then advised them to wait quietly till the preliminary decree of the senate should be passed; and they exhorted the kinsmen of the seceders to entertain good hopes of getting back in a short time those who were dearest to them. After that they went to the senate-house, where they not only themselves spoke with reasonableness and moderation, but also asked the rest to deliver opinions that were expedient and humane. And ahead of all the others they called upon Menenius, who, rising up, spoke to the same effect as before, exhorting the senate to make the accommodation, and expressed the same opinion, asking that envoys should speedily be sent to the seceders with full powers in regard to the accommodation. |
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85. Philo of Alexandria, On The Special Laws, 1.1-1.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen (2011) 184 | 1.1. The genera and heads of all special laws, which are called "the ten commandments," have been discussed with accuracy in the former treatise. We must now proceed to consider the particular commands as we read them in the subsequent passages of the holy scriptures; and we will begin with that which is turned into ridicule by people in general. 1.2. The ordice of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom. |
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86. Philo of Alexandria, Who Is The Heir, 249 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 233 | 249. "And about the setting of the sun a trance fell upon Abraham, and, behold, fear with great darkness fell upon Him." Now there is one kind of trance which is sort of frantic delirium, causing infirmity of mind, either through old age, or melancholy, or some other similar cause. There is another kind which is excessive consternation, arising usually from things which happen suddenly and unexpectedly. Another kind is mere tranquility of the mind, arising when it is inclined by nature to be quiet: but that which is the best description of all is a divinely inspired and more vehement sort of enthusiasm, which the race of prophets is subject to. |
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| 87. Horace, Sermones, 1.9.70 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen (2011) 184 |
88. Philo of Alexandria, On Flight And Finding, 115 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 | 115. There is a certain extravagance of perfection visible in this disposition. He has Known the man who has vowed the great vow in some instances offending unintentionally, even if not of deliberate purpose; for he says, "But if any one die before him suddenly, he shall be at once polluted." For if of things without deliberation anything coming from without strikes down suddenly, such things do at once pollute the soul, but not with a pollution which remains for any length of time, inasmuch as they are unintentional actions. And about these actions the high priest (standing above them, as he also does above those which are voluntary) is indifferent. |
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| 89. Pliny The Elder, Natural History, 7.175 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 213 |
| 90. Plutarch, Table Talk, 4.4-4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen (2011) 184 |
| 91. Plutarch, Sayings of Kings And Commanders, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 142 |
92. New Testament, James, 4.15, 5.16, 5.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 98, 106| 4.15. ἀντὶ τοῦ λέγειν ὑμᾶς Ἐὰν ὁ κύριος θέλῃ, καὶ ζήσομεν καὶ ποιήσομεν τοῦτο ἢ ἐκεῖνο. 5.16. ἐξομολογεῖσθε οὖν ἀλλήλοις τὰς ἁμαρτίας καὶ προσεύχεσθε ὑπὲρ ἀλλήλων, ὅπως ἰαθῆτε. 5.20. γινώσκετε ὅτι ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει ψυχὴν αὐτοῦ ἐκ θανάτου καὶ καλύψει πλῆθος ἁμαρτιῶν. | 4.15. For you ought to say, "If the Lord wills, we will both live, and do this or that." 5.16. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. 5.20. let him know that he who turns a sinner from the error of his way will save a soul from death, and will cover a multitude of sins. |
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93. New Testament, Matthew, 1.20-1.24, 2.18, 3.10, 4.5, 5.4, 22.7, 24.15, 24.22, 26.63, 27.24-27.25, 27.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 20, 106, 114, 116, 137, 162, 202| 1.20. Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατʼ ὄναρ ἐφάνη αὐτῷ λέγων Ἰωσὴφ υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου· 1.21. τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 1.22. Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος 1.23. Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὅ ἐστιν μεθερμηνευόμενον Μεθʼ ἡμῶν ὁ θεός. 1.24. Ἐγερθεὶς δὲ [ὁ] Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ· 2.18. φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς· Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι ὅτι οὐκ εἰσίν. 3.10. ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 4.5. Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, 5.4. μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 22.7. ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν. 24.15. Ὅταν οὖν ἴδητε τὸ Βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, 24.22. καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι. 26.63. καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. 27.24. ἰδὼν δὲ ὁ Πειλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ μᾶλλον θόρυβος γίνεται λαβὼν ὕδωρ ἀπενίψατο τὰς χεῖρας κατέναντι τοῦ ὄχλου λέγων Ἀθῷός εἰμι ἀπὸ τοῦ αἵματος τούτου· ὑμεῖς ὄψεσθε. 27.25. καὶ ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν Τὸ αἷμα αὐτοῦ. ἐφʼ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. 27.53. καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθησαν πολλοῖς. | 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins." 1.22. Now all this has happened, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 1.23. "Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us." 1.24. Joseph arose from his sleep, and did as the angel of the Lord commanded him, and took his wife to himself; 2.18. "A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn't be comforted, Because they are no more." 3.10. "Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple, 5.4. Blessed are those who mourn, For they shall be comforted. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 24.15. "When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God." 27.24. So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it." 27.25. All the people answered, "May his blood be on us, and on our children!" 27.53. and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many. |
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94. New Testament, Apocalypse, 5.1, 5.5, 6.1, 7.1-7.3, 9.11, 11.2, 14.8, 16.19, 17.5, 18.2, 18.10, 18.19, 18.21, 21.2, 21.10, 22.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 116, 124, 136, 146, 187| 5.1. Καὶ εἶδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τοῦ θρόνου βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά. 5.5. καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι Μὴ κλαῖε· ἰδοὺ ἐνίκησεν ὁλέωνὁ ἐκ τῆς φυλῆςἸούδα, ἡ ῥίζαΔαυείδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφραγῖδας αὐτοῦ. 6.1. Καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνῇ βροντῆς Ἔρχου. 7.1. Μετὰ τοῦτο εἶδον τέσσαρας ἀγγέλους ἑστῶταςἐπὶ τὰς τέσσαρας γωνίας τῆς γῆς,κρατοῦνταςτοὺς τέσσαρας ἀνέμουςτῆς γῆς, ἵνα μὴ πνέῃ ἄνεμος ἐπὶ τῆς γῆς μήτε ἐπὶ τῆς θαλάσσης μήτε ἐπὶ πᾶν δένδρον. 7.2. καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, 7.3. λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν. 9.11. ἔχουσιν ἐπʼ αὐτῶν βασιλέα τὸν ἄγγελον τῆς ἀβύσσου· ὄνομα αὐτῷ Ἐβραϊστὶ Ἀβαδδών καὶ ἐν τῇ Ἑλληνικῇ ὄνομα ἔχει Ἀπολλύων. 11.2. καὶ τὴν αὐλὴν τὴν ἔξωθεν τοῦ ναοῦ ἔκβαλε ἔξωθεν, καὶ μὴ αὐτὴν μετρήσῃς, ὅτι ἐδόθητοῖς ἔθνεσιν,καὶ τὴν πόλιν τὴν ἁγίανπατήσουσινμῆνας τεσσεράκοντα [καὶ] δύο. 14.8. Καὶ ἄλλος δεύτερος [ἄγγελος] ἠκολούθησεν λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,ἣἐκ τοῦ οἴνουτοῦ θυμοῦ τῆς πορνείας αὐτῆςπεπότικεν πάντα τὰ ἔθνη. 16.19. καὶ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία μέρη, καὶ αἱ πόλεις τῶν ἐθνῶν ἔπεσαν· καὶΒαβψλὼν ἡ μεγάληἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι αὐτῇτὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦτῆς ὀργῆςαὐτοῦ· 17.5. καὶ ἐπὶ τὸ μέτωπον αὐτῆς ὄνομα γεγραμμένον, μυστήριον, ΒΑΒΥΛΩΝ Η ΜΕΓΑΛΗ, Η ΜΗΤΗΡ ΤΩΝ ΠΟΡΝΩΝ ΚΑΙ ΤΩΝ ΒΔΕΛΥΓΜΑΤΩΝ ΤΗΣ ΓΗΣ. 18.2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 18.10. ἀπὸ μακρόθεν ἑστηκότες διὰ τὸν φόβον τοῦ βασανισμοῦ αὐτῆς, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, Βαβυλὼνἡ πόλις ἡ ἰσχυρά,ὅτι μιᾷ ὥρᾳ ἦλθενlt*gt ἡ κρίσις σου. 18.19. καὶ ἔβαλον χοῦν ἐπὶ τὰς κεφαλὰς αὐτῶν καὶ ἔκραξαν κλαίοντες καὶ πενθοῦντες, λέγοντες Οὐαί οὐαί, ἡ πόλις ἡ μεγάλη, ἐν ᾗἐπλούτησαν πάντεςοἱ ἔχοντεςτὰ πλοῖα ἐν τῇ θαλάσσῃ ἐκ τῆς τιμιότητοςαὐτῆς, ὅτι μιᾷ ὥρᾳἠρημώθη. 18.21. Καὶ ἦρεν εἷς ἄγγελος ἰσχυρὸςλίθονὡς μύλινον μέγαν,καὶ ἔβαλεν εἰςτὴν θάλασσανλέγων Οὕτωςὁρμήματι βληθήσεταιΒαβυλὼν ἡ μεγάληπόλις, καὶ οὐ μὴ εὑρεθῆ ἔτι. 21.2. καὶτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένηνὡς νύμφην κεκοσμημένηντῷ ἀνδρὶ αὐτῆς. 21.10. καὶ ἀπήνεγκέν μεἐν πνεύματιἐπὶ ὄροςμέγα καὶὑψηλόν, καὶἔδειξέν μοιτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ. | 5.1. I saw, in the right hand of him who sat on the throne, a book written inside and outside, sealed shut with seven seals. 5.5. One of the elders said to me, "Don't weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book and its seven seals." 6.1. I saw that the Lamb opened one of the seven seals, and I heard one of the four living creatures saying, as with a voice of thunder, "Come and see!" 7.1. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!" 9.11. They have over them as king the angel of the abyss. His name in Hebrew is "Abaddon," but in Greek, he has the name "Apollyon." 11.2. Leave out the court which is outside of the temple, and don't measure it, for it has been given to the gentiles. They will tread the holy city under foot for forty-two months. 14.8. Another, a second angel, followed, saying, "Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality." 16.19. The great city was divided into three parts, and the cities of the nations fell. Babylon the great was remembered in the sight of God, to give to her the cup of the wine of the fierceness of his wrath. 17.5. And on her forehead a name was written, "MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH." 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 18.10. standing far away for the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For your judgment has come in one hour.' 18.19. They cast dust on their heads, and cried, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had their ships in the sea were made rich by reason of her great wealth!' For in one hour is she made desolate. 18.21. A mighty angel took up a stone like a great millstone and cast it into the sea, saying, "Thus with violence will Babylon, the great city, be thrown down, and will be found no more at all. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. |
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95. New Testament, Acts, 1.10-1.11, 10.10, 10.25, 14.5, 14.14, 15.3, 21.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 142, 202, 233| 1.10. καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν pb n="246"/ ἐσθήσεσι λευκαῖς, 1.11. οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. 10.10. ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.25. Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν. 14.5. ὡς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν τε καὶ Ἰουδαίων σὺν τοῖς ἄρχουσιν αὐτῶν ὑβρίσαι καὶ λιθοβολῆσαι αὐτούς, 14.14. ἀκούσαντες δὲ οἱ ἀπόστολοι Βαρνάβας καὶ Παῦλος, διαρρήξαντες τὰ ἱμάτια ἑαυτῶν ἐξεπήδησαν εἰς τὸν ὄχλον, κράζοντες 15.3. Οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμαρίαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς. 21.1. Ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ἀπʼ αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Κῶ, τῇ δὲ ἑξῆς εἰς τὴν Ῥόδον, κἀκεῖθεν εἰς Πάταρα . | 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky." 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 14.5. When some of both the Gentiles and the Jews, with their rulers, made a violent attempt to insult them and to stone them, 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out, 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 21.1. When it happened that we had parted from them and had set sail, we came with a straight course to Cos, and the next day to Rhodes, and from there to Patara. |
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96. New Testament, 1 Corinthians, 1.4-1.9, 1.11, 3.13, 4.2, 4.19, 10.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 125, 137, 146| 1.4. Εὐχαριστῶ τῷ θεῷ πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, 1.5. ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει, 1.6. καθὼς τὸ μαρτύριον τοῦ χριστοῦ ἐβεβαιώθη ἐν ὑμῖν, 1.7. ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους 1.8. ἀνεγκλήτους ἐν τῇ ἡμέρᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ [Χριστοῦ]. 1.9. πιστὸς ὁ θεὸς διʼ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 1.11. ἐδηλώθη γάρ μοι περὶ ὑμῶν, ἀδελφοί μου, ὑπὸ τῶν Χλόης ὅτι ἔριδες ἐν ὑμῖν εἰσίν. 3.13. ἑκάστου τὸ ἔργον φανερὸν γενήσεται, ἡ γὰρ ἡμέρα δηλώσει· ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστιν τὸ πῦρ αὐτὸ δοκιμάσει. 4.2. ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ. 4.19. ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ κύριος θελήσῃ, καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων ἀλλὰ τὴν δύναμιν, 10.10. μηδὲ γογγύζετε, καθάπερ τινὲς αὐτῶν ἐγόγγυσαν, καὶ ἀπώλοντο ὑπὸ τοῦ ὀλοθρευτοῦ. | 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus; 1.5. that in everything you wereenriched in him, in all speech and all knowledge; 1.6. even as thetestimony of Christ was confirmed in you: 1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 4.19. But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. |
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97. New Testament, 1 Peter, 4.8, 5.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 124| 4.8. πρὸ πάντων τὴν εἰς ἑαυτοὺς ἀγάπην ἐκτενῆ ἔχοντες, ὅτιἀγάπη καλύπτειπλῆθος ἁμαρτιῶν· 5.13. Ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ Μάρκος ὁ υἱός μου. | 4.8. And above all things be earnest in your love among yourselves, for love covers a multitude of sins. 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son. |
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98. Mishnah, Taanit, 4.6-4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 140; Stern (2004) 29| 4.6. "חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה: \n", 4.7. "שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ, אָסוּר מִלְּסַפֵּר וּמִלְּכַבֵּס, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֶרֶב תִּשְׁעָה בְאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יָיִן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, יְשַׁנֶּה. רַבִּי יְהוּדָה מְחַיֵּב בִּכְפִיַּת הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים: \n", | 4.6. "There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing.", 4.7. "During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change [his diet.] Rabbi Judah obligated turning over the bed, but the sages did not agree with him.", |
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99. Mishnah, Sanhedrin, 7.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116| 7.5. "הַמְגַדֵּף אֵינוֹ חַיָּב עַד שֶׁיְּפָרֵשׁ הַשֵּׁם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִנּוּי יַכֶּה יוֹסֵי אֶת יוֹסֵי. נִגְמַר הַדִּין, לֹא הוֹרְגִים בְּכִנּוּי, אֶלָּא מוֹצִיאִים כָּל אָדָם לַחוּץ וְשׁוֹאֲלִים אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמְרִים לוֹ אֱמֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ, וְהוּא אוֹמֵר, וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ, וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: \n", | 7.5. "The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”", |
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| 100. Mishnah, Kelim, 10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 158 |
101. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 233| 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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102. New Testament, Hebrews, 10.13, 12.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 125| 10.13. τὸ λοιπὸν ἐκδεχόμενοςἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ, 12.22. ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει | 10.13. from that time waiting until his enemies are made the footstool of his feet. 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, |
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103. Mishnah, Avot, 1.2, 3.15, 5.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114, 137, 405| 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 3.15. "הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:" 5.9. "חַיָּה רָעָה בָאָה לָעוֹלָם עַל שְׁבוּעַת שָׁוְא, וְעַל חִלּוּל הַשֵּׁם. גָּלוּת בָּאָה לָעוֹלָם עַל עוֹבְדֵי עֲבוֹדָה זָרָה, וְעַל גִלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל הַשְׁמָטַת הָאָרֶץ. בְּאַרְבָּעָה פְרָקִים הַדֶּבֶר מִתְרַבֶּה, בָּרְבִיעִית, וּבַשְּׁבִיעִית, וּבְמוֹצָאֵי שְׁבִיעִית, וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה. בָּרְבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית. בַּשְּׁבִיעִית, מִפְּנֵי מַעְשַׂר עָנִי שֶׁבַּשִּׁשִּׁית. וּבְמוֹצָאֵי שְׁבִיעִית, מִפְּנֵי פֵרוֹת שְׁבִיעִית. וּבְמוֹצָאֵי הֶחָג שֶׁבְּכָל שָׁנָה וְשָׁנָה, מִפְּנֵי גֶזֶל מַתְּנוֹת עֲנִיִּים: \n", | 1.2. "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.", 3.15. "Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works." 5.9. "Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor.", |
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| 104. Martial, Epigrams, 6.8.8, 7.30.5, 11.94, 102.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen (2011) 184 |
| 105. Juvenal, Satires, 6.159-6.160, 14.98-14.99 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen (2011) 184 |
106. Josephus Flavius, Against Apion, 1.198 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 152 | 1.198. There is about the middle of the city, a wall of stone, the length of which is five hundred feet, and the breadth a hundred cubits, with double cloisters; wherein there is a square altar, not made of hewn stone, but composed of white stones gathered together, having each side twenty cubits long, and its altitude ten cubits. Hard by it is a large edifice, wherein there is an altar and a candlestick, both of gold, and in weight two talents; |
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107. New Testament, Titus, 1.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 213| 1.12. εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· | 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." |
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108. Josephus Flavius, Jewish Antiquities, 3.322, 4.70, 4.200, 4.205, 4.209, 4.218, 7.342, 10.184, 10.267, 13.51, 13.301, 20.122 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 116, 149, 162, 405, 432 | 3.322. Whence we are not to wonder at what was then done, while to this very day the writings left by Moses have so great a force, that even those that hate us do confess, that he who established this settlement was God, and that it was by the means of Moses, and of his virtue; but as to these matters, let every one take them as he thinks fit. 4.70. as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; 4.200. Let there be then one city of the land of Canaan, and this situate in the most agreeable place for its goodness, and very eminent in itself, and let it be that which God shall choose for himself by prophetic revelation. Let there also be one temple therein, and one altar, not reared of hewn stones, but of such as you gather together at random; which stones, when they are whited over with mortar, will have a handsome appearance, and be beautiful to the sight. 4.205. 8. Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor. 4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.218. But if these judges be unable to give a just sentence about the causes that come before them, (which case is not unfrequent in human affairs,) let them send the cause undetermined to the holy city, and there let the high priest, the prophet, and the sanhedrim, determine as it shall seem good to them. 7.342. He also gave orders, that when the temple should be once built, they should put the ark therein, with the holy vessels; and he assured them that they ought to have had a temple long ago, if their fathers had not been negligent of God’s commands, who had given it in charge, that when they had got the possession of this land, they should build him a temple. Thus did David discourse to the governors, and to his son. 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; 10.267. for the several books that he wrote and left behind him are still read by us till this time; and from them we believe that Daniel conversed with God; for he did not only prophesy of future events, as did the other prophets, but he also determined the time of their accomplishment. 13.51. I will also that the city of Jerusalem be holy and inviolable, and free from the tithe, and from the taxes, unto its utmost bounds. And I so far recede from my title to the citadel, as to permit Jonathan your high priest to possess it, that he may place such a garrison in it as he approves of for fidelity and good-will to himself, that they may keep it for us. 13.301. 1. Now when their father Hyrcanus was dead, the eldest son Aristobulus, intending to change the government into a kingdom, for so he resolved to do, first of all put a diadem on his head, four hundred eighty and one years and three months after the people had been delivered from the Babylonish slavery, and were returned to their own country again. 20.122. When Cumanus heard of this action of theirs, he took the band of Sebaste, with four regiments of footmen, and armed the Samaritans, and marched out against the Jews, and caught them, and slew many of them, and took a great number of them alive; |
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109. New Testament, John, 1.46, 2.6, 8.52, 9.7, 11.38, 17.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of •temple, in jerusalem, destruction of Found in books: Allison (2018) 125, 146, 202; Iricinschi et al. (2013) 352| 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 8.52. εἶπαν αὐτῷ οἱ Ἰουδαῖοι Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα· 9.7. καὶ εἶπεν αὐτῷ Ὕπαγε νίψαι εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ?̔ὃ ἑρμηνεύεται Ἀπεσταλμένος̓. ἀπῆλθεν οὖν καὶ ἐνίψατο, καὶ ἦλθεν βλέπων. 11.38. Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. 17.7. νῦν ἔγνωκαν ὅτι πάντα ὅσα ἔδωκάς μοι παρὰ σοῦ εἰσίν· | 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 17.7. Now they have known that all things whatever you have given me are from you, |
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110. New Testament, Luke, 1.68, 4.6, 4.9, 4.24, 19.41, 21.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 98, 125, 137, 146, 233| 1.68. Εὐλογητὸς Κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ, 4.6. καὶ εἶπεν αὐτῷ ὁ διάβολος Σοὶ δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν, ὅτι ἐμοὶ παραδέδοται καὶ ᾧ ἂν θέλω δίδωμι αὐτήν· 4.9. Ἤγαγεν δὲ αὐτὸν εἰς Ἰερουσαλὴμ καὶ ἔστησεν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ εἶπεν [αὐτῷ] Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω· 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 19.41. Καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπʼ αὐτήν, 21.21. τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ οἱ ἐν μέσῳ αὐτῆς ἐκχωρείτωσαν, καὶ οἱ ἐν ταῖς χώραις μὴ εἰσερχέσθωσαν εἰς αὐτήν, | 1.68. "Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here, 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 19.41. When he drew near, he saw the city and wept over it, 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. |
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| 111. New Testament, Mark, 5.33, 5.42, 8.34-9.1, 11.13, 13.14, 14.63, 16.4, 16.5, 16.6, 16.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 141 |
| 112. Martial, Epigrams, 6.8.8, 7.30.5, 11.94, 102.14 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen (2011) 184 |
113. Josephus Flavius, Jewish War, 1.619, 2.316, 5.19, 5.225, 5.420-5.422, 6.113-6.119, 6.270, 6.288-6.309, 6.333-6.336, 6.439, 7.259-7.274, 7.331-7.332, 7.360 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 87, 88, 97, 98, 114, 116, 140, 152, 187, 194, 202, 432; Gruen (2011) 186 | 1.619. And as Antipater was so confounded, that he was able to make no answer to this charge, he went away; but his mother and wife came to him, and told him of all the evidence they had gotten against him. Hereupon he recollected himself, and considered what defense he should make against the accusations. 2.316. at which the men of power were affrighted, together with the high priests, and rent their garments, and fell down before each of them, and besought them to leave off, and not to provoke Florus to some incurable procedure, besides what they had already suffered. 5.19. And now, “O most wretched city, what misery so great as this didst thou suffer from the Romans, when they came to purify thee from thy intestine hatred! For thou couldst be no longer a place fit for God, nor couldst thou long continue in being, after thou hadst been a sepulchre for the bodies of thy own people, and hadst made the holy house itself a burying-place in this civil war of thine. Yet mayst thou again grow better, if perchance thou wilt hereafter appease the anger of that God who is the author of thy destruction.” 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.420. 1. As Josephus was speaking thus with a loud voice, the seditious would neither yield to what he said, nor did they deem it safe for them to alter their conduct; but as for the people, they had a great inclination to desert to the Romans; 5.421. accordingly, some of them sold what they had, and even the most precious things that had been laid up as treasures by them, for a very small matter, and swallowed down pieces of gold, that they might not be found out by the robbers; and when they had escaped to the Romans, went to stool, and had wherewithal to provide plentifully for themselves; 5.422. for Titus let a great number of them go away into the country, whither they pleased. And the main reasons why they were so ready to desert were these: That now they should be freed from those miseries which they had endured in that city, and yet should not be in slavery to the Romans: 6.113. yet did that discourse influence a great many of the better sort; and truly some of them were so afraid of the guards sent by the seditious, that they tarried where they were, but still were satisfied that both they and the city were doomed to destruction. Some also there were who, watching for a proper opportunity when they might quietly get away, fled to the Romans, 6.114. of whom were the high priests Joseph and Jesus, and of the sons of high priests three, whose father was Ishmael, who was beheaded in Cyrene, and four sons of Matthias, as also one son of the other Matthias, who ran away after his father’s death, and whose father was slain by Simon the son of Gioras, with three of his sons, as I have already related; many also of the other nobility went over to the Romans, together with the high priests. 6.115. Now Caesar not only received these men very kindly in other respects, but, knowing they would not willingly live after the customs of other nations, he sent them to Gophna, and desired them to remain there for the present, and told them, that when he was gotten clear of this war, he would restore each of them to their possessions again; 6.116. o they cheerfully retired to that small city which was allotted them, without fear of any danger. But as they did not appear, the seditious gave out again that these deserters were slain by the Romans,—which was done in order to deter the rest from running away, by fear of the like treatment. 6.117. This trick of theirs succeeded now for a while, as did the like trick before; for the rest were hereby deterred from deserting, by fear of the like treatment. 6.118. 3. However, when Titus had recalled those men from Gophna, he gave orders that they should go round the wall, together with Josephus, and show themselves to the people; upon which a great many fled to the Romans. 6.119. These men also got in a great number together, and stood before the Romans, and besought the seditious, with groans and tears in their eyes, in the first place to receive the Romans entirely into the city, and save that their own place of residence again; 6.270. and from the second building of it, which was done by Haggai, in the second year of Cyrus the king, till its destruction under Vespasian, there were six hundred and thirty-nine years and forty-five days. 6.288. 3. Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend nor give credit to the signs that were so evident, and did so plainly foretell their future desolation, but, like men infatuated, without either eyes to see or minds to consider, did not regard the denunciations that God made to them. 6.289. Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. 6.290. Thus also before the Jews’ rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus, [Nisan,] and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day time; which light lasted for half an hour. 6.291. This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes, as to portend those events that followed immediately upon it. 6.292. At the same festival also, a heifer, as she was led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. 6.293. Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. 6.294. Now, those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. 6.295. This also appeared to the vulgar to be a very happy prodigy, as if God did thereby open them the gate of happiness. But the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. 6.296. So these publicly declared that the signal foreshowed the desolation that was coming upon them. Besides these, a few days after that feast, on the one and twentieth day of the month Artemisius, [Jyar], 6.297. a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it, 6.298. and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sunsetting, chariots and troops of soldiers in their armor were seen 6.299. running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the] temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, 6.300. and after that they heard a sound as of a great multitude, saying, “Let us remove hence.” But, what is still more terrible, there was one Jesus, the son of Aus, a plebeian and a husbandman, who, four years before the war began, and at a time when the city was in very great peace and prosperity, came to that feast whereon it is our custom for everyone to make tabernacles to God in the temple, 6.301. began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.302. However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet did not he either say anything for himself, or anything peculiar to those that chastised him, but still he went on with the same words which he cried before. 6.303. Hereupon our rulers, supposing, as the case proved to be, that this was a sort of divine fury in the man, brought him to the Roman procurator, 6.304. where he was whipped till his bones were laid bare; yet he did not make any supplication for himself, nor shed any tears, but turning his voice to the most lamentable tone possible, at every stroke of the whip his answer was, “Woe, woe to Jerusalem!” 6.305. And when Albinus (for he was then our procurator) asked him, Who he was? and whence he came? and why he uttered such words? he made no manner of reply to what he said, but still did not leave off his melancholy ditty, till Albinus took him to be a madman, and dismissed him. 6.306. Now, during all the time that passed before the war began, this man did not go near any of the citizens, nor was seen by them while he said so; but he every day uttered these lamentable words, as if it were his premeditated vow, “Woe, woe to Jerusalem!” 6.307. Nor did he give ill words to any of those that beat him every day, nor good words to those that gave him food; but this was his reply to all men, and indeed no other than a melancholy presage of what was to come. 6.308. This cry of his was the loudest at the festivals; and he continued this ditty for seven years and five months, without growing hoarse, or being tired therewith, until the very time that he saw his presage in earnest fulfilled in our siege, when it ceased; 6.309. for as he was going round upon the wall, he cried out with his utmost force, “Woe, woe to the city again, and to the people, and to the holy house!” And just as he added at the last, “Woe, woe to myself also!” there came a stone out of one of the engines, and smote him, and killed him immediately; and as he was uttering the very same presages he gave up the ghost. 6.333. It can therefore be nothing certainly but the kindness of us Romans which hath excited you against us; who, in the first place, have given you this land to possess; and, in the next place, have set over you kings of your own nation; and, in the third place, have preserved the laws of your forefathers to you, 6.334. and have withal permitted you to live, either by yourselves, or among others, as it should please you? 6.335. And what is our chief favor of all we have given you leave to gather up that tribute which is paid to God with such other gifts that are dedicated to him; nor have we called those that carried these donations to account, nor prohibited them; till at length you became richer than we ourselves, even when you were our enemies; and you made preparations for war against us with our own money; 6.336. nay, after all, when you were in the enjoyment of all these advantages, you turned your too great plenty against those that gave it you, and, like merciless serpents, have thrown out your poison against those that treated you kindly. 6.439. However, David, the king of the Jews, ejected the Canaanites, and settled his own people therein. It was demolished entirely by the Babylonians, four hundred and seventy-seven years and six months after him. 7.259. And indeed that was a time most fertile in all manner of wicked practices, insomuch that no kind of evil deeds were then left undone; nor could anyone so much as devise any bad thing that was new, 7.260. o deeply were they all infected, and strove with one another in their single capacity, and in their communities, who should run the greatest lengths in impiety towards God, and in unjust actions towards their neighbors; the men of power oppressing the multitude, and the multitude earnestly laboring to destroy the men of power. 7.261. The one part were desirous of tyrannizing over others, and the rest of offering violence to others, and of plundering such as were richer than themselves. 7.262. They were the Sicarii who first began these transgressions, and first became barbarous towards those allied to them, and left no words of reproach unsaid, and no works of perdition untried, in order to destroy those whom their contrivances affected. 7.263. Yet did John demonstrate by his actions that these Sicarii were more moderate than he was himself, for he not only slew all such as gave him good counsel to do what was right, but treated them worst of all, as the most bitter enemies that he had among all the Citizens; nay, he filled his entire country with ten thousand instances of wickedness, such as a man who was already hardened sufficiently in his impiety towards God would naturally do; 7.264. for the food was unlawful that was set upon his table, and he rejected those purifications that the law of his country had ordained; so that it was no longer a wonder if he, who was so mad in his impiety towards God, did not observe any rules of gentleness and common affection towards men. 7.265. Again, therefore, what mischief was there which Simon the son of Gioras did not do? or what kind of abuses did he abstain from as to those very free-men who had set him up for a tyrant? 7.266. What friendship or kindred were there that did not make him more bold in his daily murders? for they looked upon the doing of mischief to strangers only as a work beneath their courage, but thought their barbarity towards their nearest relations would be a glorious demonstration thereof. 7.267. The Idumeans also strove with these men who should be guilty of the greatest madness! for they [all], vile wretches as they were, cut the throats of the high priests, that so no part of a religious regard to God might be preserved; they thence proceeded to destroy utterly the least remains of a political government, 7.268. and introduced the most complete scene of iniquity in all instances that were practicable; under which scene that sort of people that were called zealots grew up, and who indeed corresponded to the name; 7.269. for they imitated every wicked work; nor, if their memory suggested any evil thing that had formerly been done, did they avoid zealously to pursue the same; 7.270. and although they gave themselves that name from their zeal for what was good, yet did it agree to them only by way of irony, on account of those they had unjustly treated by their wild and brutish disposition, or as thinking the greatest mischiefs to be the greatest good. 7.271. Accordingly, they all met with such ends as God deservedly brought upon them in way of punishment; 7.272. for all such miseries have been sent upon them as man’s nature is capable of undergoing, till the utmost period of their lives, and till death came upon them in various ways of torment; 7.273. yet might one say justly that they suffered less than they had done, because it was impossible they could be punished according to their deserving. 7.274. But to make a lamentation according to the deserts of those who fell under these men’s barbarity, this is not a proper place for it;—I therefore now return again to the remaining part of the present narration. 7.331. for the nature of this fortress which was in itself unconquerable, hath not proved a means of our deliverance; and even while we have still great abundance of food, and a great quantity of arms, and other necessaries more than we want, we are openly deprived by God himself of all hope of deliverance; 7.332. for that fire which was driven upon our enemies did not of its own accord turn back upon the wall which we had built; this was the effect of God’s anger against us for our manifold sins, which we have been guilty of in a most insolent and extravagant manner with regard to our own countrymen; 7.360. For do not you ascribe the occasion of our present condition to yourselves, nor think the Romans are the true occasion that this war we have had with them is become so destructive to us all: these things have not come to pass by their power, but a more powerful cause hath intervened, and made us afford them an occasion of their appearing to be conquerors over us. |
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| 114. Ps.-Philo, Biblical Antiquities, 26.12-26.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 152 |
115. Clement of Rome, 1 Clement, 18.6, 49.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 125| 18.6. ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας: τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι. 49.5. ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα I Cor. 13, 4-7 ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν e)sti/n om. L. Clem. τῷ θεῷ. | |
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116. Clement of Rome, 2 Clement, 16.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96| 16.4. καλὸν οὖν ἐλεημοσύνη ὡς μετάνοια ἁμαρτίας: κρείσσων νηστεία προσευχῆς, ἐλεημοσύνη δὲ ἀμφοτέρων: I Pet. 4, 8 ἀγάπη δὲ καλύπτει πλῆθος ἁμαρτιῶν, προσευχὴ δὲ ἐκ καλῆς συνειδήσεως ἐκ θανάτου ῥύεται. μακάριος πᾶς ὁ εὑρεθεὶς ἐν τούτοις πλήρης: ἐλεημοσύνη γὰρ κούφισμα ἁμαρτίας γίνεται. | |
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117. Polycarp of Smyrna, Letter To The Philippians, 7.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 142| 7.2. διὸ ἀπολιπόντες τὴν ματαιότητα τῶν πολλῶν καὶ τὰς ψευδοδιδασκαλίας ἐπὶ τὸν ἐξ ἀρχῆς ἡμῖν παραδοθέντα 1 Pet. 4, 7 λόγον ἐπιστρέψωμεν, νήφοντες πρὸς τὰς εὐχὰς Mt. 6, 18 καὶ προσκαρτεροῦντες νηστείαις, δεήσεσιν αἰτούμενοι τὸν παντεπόπτην θεὸν μὴ εἰσενεγκεῖν ἡμᾶς Mt. 26. 41; Mk. 14, 33 εἰς πειρασμόν, καθὼς εἶπεν ὁ κύριος: Τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. | 7.2. |
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| 118. Anon., 2 Baruch, 1.2, 1.3, 1.4, 1.5, 2.1, 3.1, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 7, 8, 8.2, 9.1, 10, 10.5-12.4, 10.18, 11.1, 35.1, 35.2, 35.3, 35.4, 35.5, 67.7, 79.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 116, 196 |
119. Tacitus, Histories, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 88, 140, 187 | 5.13. Prodigies had indeed occurred, but to avert them either by victims or by vows is held unlawful by a people which, though prone to superstition, is opposed to all propitiatory rites. Contending hosts were seen meeting in the skies, arms flashed, and suddenly the temple was illumined with fire from the clouds. of a sudden the doors of the shrine opened and a superhuman voice cried: "The gods are departing": at the same moment the mighty stir of their going was heard. Few interpreted these omens as fearful; the majority firmly believed that their ancient priestly writings contained the prophecy that this was the very time when the East should grow strong and that men starting from Judea should possess the world. This mysterious prophecy had in reality pointed to Vespasian and Titus, but the common people, as is the way of human ambition, interpreted these great destinies in their own favour, and could not be turned to the truth even by adversity. We have heard that the total number of the besieged of every age and both sexes was six hundred thousand; there were arms for all who could use them, and the number ready to fight was larger than could have been anticipated from the total population. Both men and women showed the same determination; and if they were to be forced to change their home, they feared life more than death. Such was the city and people against which Titus Caesar now proceeded; since the nature of the ground did not allow him to assault or employ any sudden operations, he decided to use earthworks and mantlets; the legions were assigned to their several tasks, and there was a respite of fighting until they made ready every device for storming a town that the ancients had ever employed or modern ingenuity invented. |
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| 120. Tosefta, Sotah, 15.8-15.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 19 |
121. Dio Chrysostom, Orations, 46.12 (1st cent. CE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 | 46.12. For if you are going to be like this and, in case you become angry with any one â and many things are likely to happen in a city, both right and wrong â you are going to see fit to exact so extreme a punishment as forthwith to try to consume with fire the victim of your rage along with his children and to force some of the women, free citizens as they are, to appear before you with garments rent, supplicating you as if in time of war, what mortal is so foolish, so unfortunate, that he will choose to live in such a city a single day? The fact is, it is far better to be an exile and a sojourner on foreign soil than to be subjected to such outrage. Why, even now the alleged reason which, they say, made you turn back from my house â having become suspicious, forsooth, at the depth of the lane â see how flimsy it is! |
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| 122. Anon., Acts of Philip, 5.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 108 |
| 123. Anon., Acts of Paul, 34 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 |
| 124. Corpus Hermeticum, Fragments, 0 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 141 |
| 125. Justin, Dialogue With Trypho, 16.4, 52.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114, 149 |
| 126. Nag Hammadi, The Apocryphon of John, 28, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 141 |
| 127. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 |
| 128. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 213, 214, 218, 219, 233 |
| 129. Irenaeus, Refutation of All Heresies, 5.26.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 124 |
130. Pausanias, Description of Greece, 1.14.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 213| 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. |
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| 131. Anon., Sifre Deuteronomy, 48 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 137 |
132. Anon., Leviticus Rabba, 19.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 182, 185| 19.6. דָּבָר אַחֵר, וְאִשָּׁה כִּי יָזוּב זוֹב דָּמָהּ, מִי קִיֵּם מִצְוַת זִיבָה יְכָנְיָהוּ בֶּן יְהוֹיָקִים, אָמְרוּ כֵּיוָן שֶׁעָלָה נְבוּכַדְנֶצַּר לְהַחֲרִיב אֶת יְרוּשָׁלַיִם עָלָה וְיָשַׁב לוֹ בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדָה סַנְהֶדְּרֵי גְדוֹלָה לִקְרָאתוֹ אָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לָאו, אֶלָּא יְהוֹיָקִים מָרַד בִּי תְּנוּהוּ לִי וְאֵלֵךְ, בָּאוּ אֶצְלוֹ וְאָמְרוּ לוֹ לִיהוֹיָקִים נְבוּכַדְנֶצַּר בָּעֵי לָךְ, אָמַר לָהֶן כָּךְ עוֹשִׂין, דּוֹחִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ, דּוֹחִין נַפְשִׁי וּמְקַיֵּם נַפְשֵׁיכוֹן, כְּתִיב (דברים כג, טז): לֹא תַסְגִּיר עֶבֶד אֶל אֲדוֹנָיו, אָמְרוּ לוֹ לֹא כָךְ עָשְׂתָה זְקֵנָתְךָ לְשֶׁבַע בֶּן בִּכְרִי, כֵּיוָן שֶׁלֹּא שָׁמַע לָהֶם עָמְדוּ וּנְטָלוּהוּ וְשִׁלְשְׁלוּהוּ לוֹ. וְכֵיצַד שִׁלְשְׁלוּהוּ, רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן, רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי נָתָן אוֹמֵר חַי שִׁלְשְׁלוּ אוֹתוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): וַיִּתְּנֻהוּ בַסּוּגַר בַּחַחִים, בַּחַיִּים כְּתִיב. רַבִּי שִׁמְעוֹן אוֹמֵר מֵת שִׁלְשְׁלוּ אוֹתוֹ לוֹ, כְּמָה דְאַתְּ אָמַר (יחזקאל יט, ט): לְמַעַן לֹא יִשָּׁמַע קוֹלוֹ עוֹד. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אֲנִי מְקַיֵּם דִּבְרֵי שְׁנֵיהֶם, חַי שִׁלְשְׁלוּ אוֹתוֹ אֶלָּא שֶׁהָיָה מְפֻנָּק וּמֵת בְּיָדָם. מֶה עָשָׂה לוֹ נְבוּכַדְנֶצַּר, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוּהוּ בְּכָל עָרֵי יְהוּדָה, וְיָשַׁב עָלָיו בְּפָרָדִימוֹס וַהֲרָגוֹ, וְקָרַע אֶת הַחֲמוֹר וְהִכְנִיסוּהוּ לְתוֹכוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, יט): קְבוּרַת חֲמוֹר יִקָּבֵר. רַבִּי נְחֶמְיָה אוֹמֵר נְטָלוֹ וְהֶחֱזִירוֹ בְּכָל עָרֵי יִשְׂרָאֵל וַהֲרָגוֹ וְהָיָה מְחַתֵּךְ מִמֶּנּוּ כְּזֵיתִים וּמַשְׁלִיךְ לַכְּלָבִים, הֲדָא הוּא דִכְתִיב: קְבוּרַת חֲמוֹר יִקָּבֵר, הֵיכָן הִיא קְבוּרַת חֲמוֹר לֹא בִּמְעִי הַכֶּלֶב, הוּא שֶׁהַנָּבִיא מְקַנְתֵּר עָלָיו וְאוֹמֵר (מלכים ב כד, ה): וְיֶתֶר דִּבְרֵי יְהוֹיָקִים וְכָל אֲשֶׁר עָשָׂה, רַבִּי יוֹחָנָן אָמַר תְּלָתָא אֳמוֹרָאִין חַד אָמַר שֶׁהָיָה לָבוּשׁ כִּלְאַיִם, וְחַד אָמַר שֶׁמָּשַׁךְ לוֹ עָרְלָה, וְחַד אָמַר שֶׁנִּמְצֵאת כְּתוֹבַת קַעְקַע חֲקוּקָה עַל בְּשָׂרוֹ. רַבִּי יוֹחָנָן אָמַר עַל יְדֵי שֶׁבָּא עַל אִמּוֹ וְעַל כַּלָּתוֹ וְעַל אֵשֶׁת אָבִיו, דְּאָמַר רַבִּי יוֹחָנָן כְּלָלוֹ שֶׁל דָּבָר בַּפֶּתַח שֶׁיָּצָא בּוֹ נִכְנָס. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל שֶׁהוֹשִׁיב בִּירָנִיּוֹת בִּירוּשָׁלַיִם, מַהוּ בִּירָנִיּוֹת, בָּיְירָן צָיְירָן, שֶׁהָיָה הוֹרֵג אֶת בַּעֲלֵיהֶן וּמְעַנֶּה אֶת נְשֵׁיהֶם וּמַכְנִיס מָמוֹנָם לַטִּמְיוֹן, הֲדָא הוּא דִכְתִיב (יחזקאל יט, ז): וַיֵּדַע אַלְמְנוֹתָיו. כֵּיוָן שֶׁהֲרָגוֹ נְבוּכַדְנֶצַּר הִמְלִיךְ אֶת יְכָנְיָה בְּנוֹ תַּחְתָּיו וְיָרַד לוֹ לְבָבֶל, יָצְאוּ כָּל בְּנֵי בָבֶל לְקַלְּסוֹ, אָמְרוּ לוֹ מֶה עָשִׂיתָ, אָמַר לָהֶם יְהוֹיָקִים מָרַד בִּי וַהֲרַגְתִּיו וְהִמְלַכְתִּי יְכָנְיָה בְּנוֹ תַּחְתָּיו, אָמְרוּ לוֹ מַתְלָא אָמַר גּוּר טַב מִכֶּלֶב בִּישׁ לָא תְרַבֵּי, גּוּר בִּישׁ מִכֶּלֶב בִּישׁ עַל אַחַת כַּמָּה וְכַמָּה. מִיָּד שָׁמַע לָהֶם וְעָלָה וְיָשַׁב בְּדַפְנִי שֶׁל אַנְטוֹכְיָא, יָרְדוּ סַנְהֶדְרֵי גְדוֹלָה לִקְרָאתוֹ וְאָמְרוּ לוֹ הִגִּיעַ זְמַנּוֹ שֶׁל בַּיִת זֶה לִיחָרֵב, אָמַר לָהֶם לֹא, אֶלָּא אוֹתוֹ שֶׁהִמְלַכְתִּי תְּנוּהוּ לִי וַאֲנִי הוֹלֵךְ לִי. אָזְלִין אָמְרִין לִיכָנְיָה נְבוּכַדְנֶצַּר בָּעֵי לָךְ, מֶה עָשָׂה עָמַד וְכִנֵּס כָּל מַפְתְּחוֹת בֵּית הַמִּקְדָּשׁ וְעָלָה לְרֹאשׁ הַגַּג וְאָמַר רִבּוֹנוֹ שֶׁל עוֹלָם הוֹאִיל וְלֹא זָכִינוּ לִהְיוֹת גִּזְבָּרִין לְפָנֶיךָ, עַד עַכְשָׁיו הָיִינוּ בַּעֲלֵי בָּתִּים נֶאֱמָנִים לְפָנֶיךָ, מִכָּאן וָאֵילָךְ הֲרֵי מַפְתְּחוֹתֶיךָ לְפָנֶיךָ. תְּרֵין אֳמוֹרָאִין חַד אָמַר כְּמִין יַד שֶׁל אֵשׁ יָרְדָה וּנְטָלָתַן מִמֶּנּוּ, וְחַד אָמַר מִשָּׁעָה שֶׁזְּרָקָן עוֹד לֹא יָרְדוּ. מָה הָיוּ בַּחוּרֵיהֶן שֶׁל יִשְׂרָאֵל עוֹשִׂין, הָיוּ עוֹלִין לְרֹאשׁ גַּגּוֹתֵיהֶן וְנוֹפְלִים מֵתִים, הֲדָא הוּא דִכְתִיב (ישעיה כב, א): מַשָּׂא גֵיא חִזָּיוֹן מַה לָּךְ אֵפוֹא כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת. מֶה עָשָׂה נְבוּכַדְנֶצַּר, נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נֶחְבַּשׁ בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, עַל שׁוּם (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. גָּלָה יְהוֹיָכִין וְגָלְתָה סַנְהֶדְּרֵי גְדוֹלָה עִמּוֹ, הֲדָא הוּא דִכְתִיב (ירמיה כב, כח): הַעֶצֶב נִבְזֶה נָפוּץ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כָּעֶצֶם הַזֶּה שֶׁל מֹחַ שֶׁבְּשָׁעָה שֶׁאַתָּה מְנַפְּצוֹ אֵינוֹ יָפֶה לִמְאוּמָה כו', עַד שְׁאַלְתִּיאֵל שָׁאַל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבֵית דִּין שֶׁל מַעְלָה וְהִתִּירוּ לוֹ אֶת נִדְרוֹ, בְּאוֹתָהּ שָׁעָה יָשְׁבָה סַנְהֶדְּרֵי גְדוֹלָה עַל דַּעְתָּהּ וְאָמְרוּ בְּיָמֵינוּ מַלְכוּת בֵּית דָּוִד פּוֹסֶקֶת, אוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים פט, לז): וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי, מַה נַּעֲשֶׂה נֵלֵךְ וּנְפַיֵּס לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָּה, וּמַלְכָּה לַמֶּלֶךְ. הָלְכוּ וּפִיְּסוּ לַגַּדֶּלֶת, וְגַדֶּלֶת לַמַּלְכָה, וּמַלְכָּה לַמֶּלֶךְ. מָה הָיָה שֵׁם אִשְׁתּוֹ שֶׁל נְבוּכַדְנֶצַּר, רַב הוּנָא אָמַר שְׁמִירָם שְׁמָהּ, רַבִּי אָבִין אָמַר שְׁמִירָמוֹת שְׁמָהּ, וְרַבָּנָן אָמְרִין שְׁמִירַעַם שְׁמָהּ, עַל יְדֵי שֶׁנּוֹלְדָה בְּרָעַם. כֵּיוָן שֶׁבָּא נְבוּכַדְנֶצַּר לְהִזָּקֵק לָהּ אָמְרָה לוֹ אַתְּ מֶלֶךְ וִיכָנְיָה אֵינוֹ מֶלֶךְ, אַתָּה מְבַקֵּשׁ תַּפְקִידְךָ וִיכָנְיָה אֵינוֹ מְבַקֵּשׁ תַּפְקִידוֹ, מִיָּד גָּזַר וְנָתְנוּ לוֹ אִשְׁתּוֹ, וְכֵיצַד שִׁלְשְׁלוּהָ לוֹ, רַבִּי שַׁבְּתַי אָמַר דֶּרֶךְ קִנְקָלִין שִׁלְשְׁלוּהָ לוֹ, וְרַבָּנָן אָמְרֵי פָּתְחוּ הַמַּעֲזִיבָה וְשִׁלְשְׁלוּהָ לוֹ, כֵּיוָן שֶׁבָּא לְהִזָּקֵק לָהּ אָמְרָה כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי, פֵּרַשׁ מִמֶּנָּהּ, מִיָּד הָלְכָה וְסָפְרָה וְטָהֲרָה וְטָבְלָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּירוּשָׁלַיִם לֹא קִיַּמְתֶּם מִצְוַת זִיבָה וְעַתָּה אַתֶּם מְקַיְּמִים, שֶׁנֶּאֱמַר (זכריה ט, יא): גַּם אַתְּ בְּדַם בְּרִיתֵךְ שִׁלַחְתִּי אֲסִירַיִךְ מִבּוֹר, נִזְכַּרְתֶּם אוֹתוֹ הַדָּם שֶׁבְּסִינַי בִּשְׁבִיל כֵּן שִׁלַּחְתִּי אֲסִירַיִךְ, אָמַר רַבִּי שַׁבְּתַי לֹא זָז מִשָּׁם עַד שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל עֲוֹנוֹתָיו, עַל אוֹתָהּ שָׁעָה אָמַר (שיר השירים ד, ז): כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶם (ירמיה ג, כב): שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. | |
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133. Tertullian, Against The Jews, 8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 432 | 8. Accordingly the times must be inquired into of the predicted and future nativity of the Christ, and of His passion, and of the extermination of the city of Jerusalem, that is, its devastation. For Daniel says, that both the holy city and the holy place are exterminated together with the coming Leader, and that the pinnacle is destroyed unto ruin. And so the times of the coming Christ, the Leader, Isaiah 55:4 must be inquired into, which we shall trace in Daniel; and, after computing them, shall prove Him to be come, even on the ground of the times prescribed, and of competent signs and operations of His. Which matters we prove, again, on the ground of the consequences which were ever announced as to follow His advent; in order that we may believe all to have been as well fulfilled as foreseen. In such wise, therefore, did Daniel predict concerning Him, as to show both when and in what time He was to set the nations free; and how, after the passion of the Christ, that city had to be exterminated. For he says thus: In the first year under Darius, son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldees, I Daniel understood in the books the number of the years....And while I was yet speaking in my prayer, behold, the man Gabriel, whom I saw in the vision in the beginning, flying; and he touched me, as it were, at the hour of the evening sacrifice, and made me understand, and spoke with me, and said, Daniel I am now come out to imbue you with understanding; in the beginning of your supplication went out a word. And I have come to announce to you, because you are a man of desires; and ponder on the word, and understand in the vision. Seventy hebdomads have been abridged upon your commonalty, and upon the holy city, until delinquency be made inveterate, and sins sealed, and righteousness obtained by entreaty, and righteousness eternal introduced; and in order that vision and prophet may be sealed, and an holy one of holy ones anointed. And you shall know, and thoroughly see, and understand, from the going forth of a word for restoring and rebuilding Jerusalem unto the Christ, the Leader, hebdomads (seven and an half, and ) lxii and an half: and it shall convert, and shall be built into height and entrenchment, and the times shall be renewed: and after these lxii hebdomads shall the anointing be exterminated, and shall not be; and the city and the holy place shall he exterminate together with the Leader, who is making His advent; and they shall be cut short as in a deluge, until (the) end of a war, which shall be cut short unto ruin. And he shall confirm a testament in many. In one hebdomad and the half of the hebdomad shall be taken away my sacrifice and libation, and in the holy place the execration of devastation, (and ) until the end of (the) time consummation shall be given with regard to this devastation. Observe we, therefore, the limit - how, in truth, he predicts that there are to be lxx hebdomads, within which if they receive Him, it shall be built into height and entrenchment, and the times shall be renewed. But God, foreseeing what was to be - that they will not merely not receive Him, but will both persecute and deliver Him to death - both recapitulated, and said, that in lx and ii and an half of an hebdomad He is born, and an holy one of holy ones is anointed; but that when vii hebdomads and an half were fulfilling, He had to suffer, and the holy city had to be exterminated after one and an half hebdomad - whereby namely, the seven and an half hebdomads have been completed. For he says thus: And the city and the holy place to be exterminated together with the leader who is to come; and they shall be cut short as in a deluge; and he shall destroy the pinnacle unto ruin. Whence, therefore, do we show that the Christ came within the lxii and an half hebdomads? We shall count, moreover, from the first year of Darius, as at this particular time is shown to Daniel this particular vision; for he says, And understand and conjecture that at the completion of your word I make you these answers. Whence we are bound to compute from the first year of Darius, when Daniel saw this vision. Let us see, therefore, how the years are filled up until the advent of the Christ: - For Darius reigned...xviiii years (19). Artaxerxes reigned...xl and i years (41). Then King Ochus (who is also called Cyrus) reigned...xxiiii years (24). Argus...one year. Another Darius, who is also named Melas...xxi years (21). Alexander the Macedonian...xii years (12) Then, after Alexander, who had reigned over both Medes and Persians, whom he had reconquered, and had established his kingdom firmly in Alexandria, when withal he called that (city) by his own name; after him reigned, (there, in Alexandria,) Soter...xxxv years (35). To whom succeeds Philadelphus, reigning...xxx and viii years (38). To him succeeds Euergetes...xxv years (25). Then Philopator...xvii years (17). After him Epiphanes...xxiiii years (24). Then another Euergetes...xxviiii years (29). Then another Soter,...xxxviii years (38). Ptolemy...xxxvii years (37). Cleopatra,...xx years v months (20 5-12). Yet again Cleopatra reigned jointly with Augustus...xiii years (13). After Cleopatra, Augustus reigned other...xliii years (43). For all the years of the empire of Augustus were...lvi years (56). Let us see, moreover, how in the forty-first year of the empire of Augustus, when he has been reigning for xx and viii years after the death of Cleopatra, the Christ is born. (And the same Augustus survived, after Christ is born, xv years; and the remaining times of years to the day of the birth of Christ will bring us to the xl first year, which is the xx and viiith of Augustus after the death of Cleopatra.) There are, (then,) made up cccxxx and vii years, v months: (whence are filled up lxii hebdomads and an half: which make up ccccxxxvii years, vi months:) on the day of the birth of Christ. And (then) righteousness eternal was manifested, and an Holy One of holy ones was anointed - that is, Christ - and sealed was vision and prophet, and sins were remitted, which, through faith in the name of Christ, are washed away for all who believe in Him. But what does he mean by saying that vision and prophecy are sealed? That all prophets ever announced of Him that He was to come and had to suffer. Therefore, since the prophecy was fulfilled through His advent, for that reason he said that vision and prophecy were sealed; inasmuch as He is the signet of all prophets, fulfilling all things which in days bygone they had announced of Him. For after the advent of Christ and His passion there is no longer vision or prophet to announce Him as to come. In short, if this is not so, let the Jews exhibit, subsequently to Christ, any volumes of prophets, visible miracles wrought by any angels, (such as those) which in bygone days the patriarchs saw until the advent of Christ, who is now come; since which event sealed is vision and prophecy, that is, confirmed. And justly does the evangelist write, The law and the prophets (were) until John the Baptist. For, on Christ's being baptized, that is, on His sanctifying the waters in His own baptism, all the plenitude of bygone spiritual grace-gifts ceased in Christ, sealing as He did all vision and prophecies, which by His advent He fulfilled. Whence most firmly does he assert that His advent seals visions and prophecy. Accordingly, showing, (as we have done,) both the number of the years, and the time of the lx two and an half fulfilled hebdomads, on completion of which, (we have shown) that Christ has come, that is, has been born, let us see what (mean) other vii and an half hebdomads, which have been subdivided in the abscision of the former hebdomads; (let us see, namely,) in what event they have been fulfilled:- For, after Augustus who survived after the birth of Christ, are made up...xv years (15). To whom succeeded Tiberius C sar, and held the empire...xx years, vii months, xxviii days (20 etc.). (In the fiftieth year of his empire Christ suffered, being about xxx years of age when he suffered.) Again Caius C sar, also called Caligula,...iii years, viii months, xiii days (3 etc.). Nero C sar,...xi years, ix months, xiii days (11 etc.). Galba...vii months, vi days. (7 etc.). Otho...iii days. Vitellius,...viii mos., xxvii days (8 mos.). Vespasian, in the first year of his empire, subdues the Jews in war; and there are made lii years, vi months. For he reigned xi years. And thus, in the day of their storming, the Jews fulfilled the lxx hebdomads predicted in Daniel. Therefore, when these times also were completed, and the Jews subdued, there afterwards ceased in that place libations and sacrifices, which thenceforward have not been able to be in that place celebrated; for the unction, too, was exterminated in that place after the passion of Christ. For it had been predicted that the unction should be exterminated in that place; as in the Psalms it is prophesied, They exterminated my hands and feet. And the suffering of this extermination was perfected within the times of the lxx hebdomads, under Tiberius C sar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses. Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, His blood be upon us, and upon our children; and, If you dismiss him, you are not a friend of C sar; John 19:12 in order that all things might be fulfilled which had been written of Him. |
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134. Anon., Acts of John, 98 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 432 | 98. And having thus spoken, he showed me a cross of light fixed (set up), and about the cross a great multitude, not having one form: and in it (the cross) was one form and one likenesst [so the MS.; I would read: and therein was one form and one likeness: and in the cross another multitude, not having one form]. And the Lord himself I beheld above the cross, not having any shape, but only a voice: and a voice not such as was familiar to us, but one sweet and kind and truly of God, saying unto me: John, it is needful that one should hear these things from me, for I have need of one that will hear. This cross of light is sometimes called the (or a) word by me for your sakes, sometimes mind, sometimes Jesus, sometimes Christ, sometimes door, sometimes a way, sometimes bread, sometimes seed, sometimes resurrection, sometimes Son, sometimes Father, sometimes Spirit, sometimes life, sometimes truth, sometimes faith, sometimes grace. And by these names it is called as toward men: but that which it is in truth, as conceived of in itself and as spoken of unto you (MS. us), it is the marking-off of all things, and the firm uplifting of things fixed out of things unstable, and the harmony of wisdom, and indeed wisdom in harmony [this last clause in the MS. is joined to the next: 'and being wisdom in harmony']. There are of the right hand and the left, powers also, authorities, lordships and demons, workings, threatenings, wraths, devils, Satan, and the lower root whence the nature of the things that come into being proceeded. |
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135. Anon., Qohelet Rabba, 1.1.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 162| 1.1.2. דָּבָר אַחֵר, דִּבְרֵי קֹהֶלֶת בֶּן דָּוִד, שְׁלשָׁה נְבִיאִים עַל יְדֵי שֶׁהָיָה נְבוּאָתָן דִּבְרֵי קַנְתָּרִין, נִתְלֵית נְבוּאָתָן בְּעַצְמָן, וְאֵלּוּ הֵן: דִּבְרֵי קֹהֶלֶת, (עמוס א, א): דִּבְרֵי עָמוֹס; (ירמיה א, א): דִּבְרֵי יִרְמְיָהוּ. וְלָמָּה נִקְרָא שְׁמוֹ יִרְמְיָה שֶׁבְּיָמָיו נַעֲשָׂה יְרוּשָׁלַיִם אִירְמֵיאָה. עָמוֹס, לָמָּה נִקְרָא שְׁמוֹ עָמוֹס, אָמַר רַבִּי פִּנְחָס שֶׁהָיָה עָמוּס בִּלְשׁוֹנוֹ, אָמְרוּ אַנְשֵׁי דוֹרוֹ הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל בְּרִיּוֹתָיו וְלֹא הִשְׁרָה שְׁכִינָתוֹ אֶלָּא עַל הָדֵין קְטִיעַ, לִישְׁנָא פְּסִילוֹסָא. קֹהֶלֶת, לָמָּה נִקְרָא שְׁמוֹ קֹהֶלֶת, שֶׁהָיוּ דְבָרָיו נֶאֱמָרִין בְּהַקְהֵל, עַל שֵׁם שֶׁאָמַר (מלכים א ח, א): אָז יַקְהֵל שְׁלֹמֹה. רַבִּי אַחָא בְּשֵׁם רַבִּי הוּנָא מִשְׁמָר נִכְנַס וּמִשְׁמָר יוֹצֵא לִשְׁמֹעַ חָכְמַת שְׁלֹמֹה, וְהוּא שֶׁמַּלְכַּת שְׁבָא אָמְרָה לוֹ (מלכים א י, ח): אַשְׁרֵי אֲנָשֶׁיךָ וְאַשְׁרֵי עֲבָדֶיךָ אֵלֶּה, וּכְתִיב (מלכים א ה, יד): וַיָּבֹאוּ מִכָּל הָעַמִּים לִשְׁמֹעַ אֶת חָכְמַת שְׁלֹמֹה. שְׁלשָׁה שֵׁמוֹת נִקְרָא לוֹ: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר שִׁבְעָה: אָגוּר; יָקֶה; לְמוּאֵל; אִיתִיאֵל. אָמַר שְׁמוּאֵל עִקַּר אוֹתֶנְטְיָיא שֶׁלָּהֶם: יְדִידְיָה; קֹהֶלֶת; שְׁלֹמֹה. מוֹדֶה רַבִּי שְׁמוּאֵל בְּאִלֵּין אַרְבָּעָה, אֶלָּא שֶׁנִּתְכַּנֶּה בָּהֶן שְׁלֹמֹה וְשֶׁנִּתְּנוּ לְהִדָּרֵשׁ: אָגוּר, שֶׁאָגוּר בְּדִבְרֵי תוֹרָה; יָקֶה, שֶׁהָיָה מֵקִיא בִּדְבָרָיו כַּסֵּפֶל הַזֶּה שֶׁמִּתְמַלֵּא בִּשְׁעָתוֹ וּמִתְפַּנֶּה בִּשְׁעָתוֹ, כָּךְ שְׁלֹמֹה לָמַד תּוֹרָה בִּשְׁעָתָהּ וּשְׁכֵחָהּ בִּשְׁעָתָהּ; לְמוּאֵל, שֶׁנָּם לָאֵל בְּלִבּוֹ וְאָמַר יָכוֹל אֲנִי לְהַרְבּוֹת וְלֹא לַחֲטוֹא; אִיתִיאֵל, שֶׁאָמַר אִתִּי אֵל וְאוּכַל. בֶּן דָּוִד, מֶלֶךְ בֶּן מֶלֶךְ, חָכָם בֶּן חָכָם, צַדִּיק בֶּן צַדִּיק, אַבְגִינוֹס בֶּן אַבְגִינוֹס. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי, הַשּׁוֹר הַזֶּה עַד שֶׁלֹא נֶחְתְּכוּ גִּידָיו, נִתְלֶה הוּא אֲפִלּוּ בְּגִיד אֶחָד מִשֶּׁלּוֹ, אֲבָל מִשֶּׁנֶּחְתְּכוּ גִּידָיו, כַּמָּה חֲבָלִים וְכַמָּה מַסְמְרוֹת צָרִיךְ לִתְלוֹת בָּהֶן. כָּךְ עַד שֶׁלֹא חָטָא שְׁלֹמֹה הָיָה נִתְלֶה בִּזְכוּת עַצְמוֹ, וְכֵיוָן שֶׁחָטָא תָּלוּ לוֹ בִּזְכוּת אֲבוֹתָיו, הֲדָא הוּא דִכְתִיב (ישעיה לז, לה): וּלְמַעַן דָּוִד עַבְדִּי. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אַשְׁרֵי מִי שֶׁזָּכָה לִמְלֹךְ בִּמְקוֹם מַלְכוּת, לְהַלָּן כְּתִיב (דברים א, ד): אֲשֶׁר יוֹשֵׁב בְּעַשְׁתָּרֹת בְּאֶדְרֶעִי, בְּרַם הָכָא מֶלֶךְ בִּירוּשָׁלָיִם, בִּמְקוֹם מַלְכוּת. | |
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| 136. Hermas, Similitudes, 12.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 |
137. Anon., Lamentations Rabbah, 1.3, 1.5.31, 1.13.41, 1.41, 1.54, 2.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 98, 106, 136, 141; Stern (2004) 29, 151| 1.3. הָיְתָה כְּאַלְמָנָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, וְהִיא לֹא פָּלְשָׁה אַחֲרֵיהֶם. הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, שֶׁנֶּאֱמַר (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, מִתְאֹנְנִים אֵין כְּתִיב כָּאן, אֶלָּא כְּמִתְאֹנְנִים. (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל, מַסִּיגֵי אֵין כְּתִיב כָּאן, אֶלָּא כְּמַסִּיגֵי. (הושע ד, טז): כִּי כְּפָרָה סֹרֵרָה, כִּי פָּרָה אֵין כְּתִיב כָּאן, אֶלָּא כְּפָרָה סֹרֵרָה, וּמִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם, הָיְתָה כְּאַלְמָנָה, הָיְתָה אַלְמָנָה אֵין כְּתִיב כָּאן, אֶלָּא כְּאַלְמָנָה, כְּאִשָּׁה שֶׁהָלַךְ בַּעֲלָה לִמְדִינַת הַיָּם וְדַעְתּוֹ לַחֲזֹר אֵלֶיהָ. (איכה ב, ד): דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. הָיָה ה' כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן, רַבִּי חָמָא בַּר עוּקְּבָא אָמַר לְאַלְמָנָה שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ וְלֹא הָיְתָה תּוֹבַעַת כְּתֻבָּתָהּ. וְרַבָּנָן אָמְרִין לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְכָתַב לָהּ גִּטָּהּ וְעָמַד וַחֲטָפוֹ מִמֶּנָּהּ, וְכָל זְמַן שֶׁהָיְתָה מְבַקֶּשֶׁת לִנָּשֵׂא לְאַחֵר הָיָה אוֹמֵר לָהּ הֵיכָן גִּטֵּךְ, וְכָל זְמַן שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ הָיָה אוֹמֵר לָהּ וְלֹא כְבָר גֵּרַשְׁתִּיךְ, כָּךְ כָּל זְמַן שֶׁיִּשְׂרָאֵל מְבַקְּשִׁים לַעֲבֹד עֲבוֹדַת כּוֹכָבִים הָיָה אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה נ, א): אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם, וְכָל זְמַן שֶׁמְּבַקְּשִׁים לַעֲשׂוֹת לָהֶם נִסִּים כְּבַתְּחִלָּה, אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר גֵּרַשְׁתִּי אֶתְכֶם, הֲדָא הוּא דִכְתִיב (ירמיה ג, ח): שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי עֲקִיבָא וְרַבָּנָן, רַבִּי עֲקִיבָא אוֹמֵר אַלְמָנָה, וְאַתָּה אוֹמֵר כְּאַלְמָנָה, אֶלָּא אַלְמָנָה מֵעֲשֶׂרֶת הַשְּׁבָטִים וְלֹא מִשֵּׁבֶט יְהוּדָה וּבִנְיָמִין. וְרַבָּנָן אָמְרִין אַלְמָנָה מֵאֵלּוּ וּמֵאֵלּוּ, וְלֹא מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה נא, ה): כִּי לֹא אַלְמָן יִשְׂרָאֵל וִיהוּדָה מֵאֱלֹהָיו. 1.41. מִמָּרוֹם שָׁלַח אֵשׁ בְּעַצְמֹתַי, רַבִּי אַמֵּי שָׁאַל אֶת רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר לוֹ בִּשְׁבִיל שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה מַהוּ זֶה שֶׁכָּתוּב (תהלים עא, יט): וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם, אָמַר לוֹ כְּשֵׁם שֶׁהַתַּחְתּוֹנִים צְרִיכִין לַעֲשׂוֹת צְדָקָה אֵלּוּ עִם אֵלּוּ, כָּךְ עֶלְיוֹנִים צְרִיכִין לַעֲשׂוֹת צְדָקָה אֵלּוּ עִם אֵלּוּ. אָמַר רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל מָקוֹם שֶׁנֶּאֱמַר וַיֹּאמֶר וַיֹּאמֶר, לֹא נֶאֱמַר אֶלָּא לְהִדָּרֵשׁ, הֲדָא הוּא דִכְתִיב (יחזקאל י, ב): וַיֹּאמֶר אֶל הָאִישׁ לְבֻשׁ הַבַּדִּים וַיֹּאמֶר בֹּא אֶל בֵּינוֹת לַגַּלְגַּל. מַהוּ וַיֹּאמֶר וַיֹּאמֶר שְׁתֵּי פְּעָמִים, אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לַמַּלְאָךְ, וּמַלְאָךְ אָמַר לִכְרוּב, אַף עַל פִּי שֶׁגָּזַר עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא לִקַּח הַגֶּחָלִים אֵינִי יָכוֹל לִכָּנֵס לִפְנִים מִמְּחִיצָתְךָ, אֶלָּא עֲשֵׂה עִמִּי צְדָקָה וְתֵן לִי שְׁתֵּי גֶחָלִים מִשֶּׁלְּךָ שֶׁלֹא אִכָּוֶה, הֲדָא הוּא דִכְתִיב (יחזקאל י, ז): וַיִּשָֹּׂא וַיִּתֵּן אֶל חָפְנֵי לְבֻשׁ הַבַּדִּים, מַהוּ וַיִּשָֹּׂא וַיִּתֵּן, אָמַר רַבִּי יִצְחָק הִפְשִׁירָן וּנְתָנָן בְּכַפּוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שֵׁשׁ שָׁנִים הָיוּ הַגֶּחָלִים עֲמוּמוֹת בְּיָדוֹ שֶׁל גַּבְרִיאֵל, סָבוּר שֶׁיִּשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה, וְכֵיוָן שֶׁלֹא עָשׂוּ תְּשׁוּבָה בִּקֵּשׁ לְזָרְקָן עֲלֵיהֶם בְּחֵמָה, קָרָא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ גַּבְרִיאֵל גַבְרִיאֵל לְהוֹנְךָ לְהוֹנְךָ, שֶׁיֵּשׁ בָּהֶם בַּעֲלֵי צְדָקוֹת אֵלּוּ עִם אֵלּוּ, הֲדָא הוּא דִכְתִיב (יחזקאל י, ח): וַיֵּרָא לַכְּרֻבִים תַּבְנִית יַד אָדָם תַּחַת כַּנְפֵיהֶם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַבִּי לֵוִי מִי מַעֲמִיד הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים צְדָקָה שֶׁיִּשְׂרָאֵל עוֹשִׂין בַּיָּד, הֲדָא הוּא דִכְתִיב (תהלים עא, יט): וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם. וְדִכְוָותֵהּ (מלכים א כ, כח): וַיִּגַּשׁ אִישׁ הָאֱלֹהִים וַיֹּאמֶר אֶל מֶלֶךְ יִשְׂרָאֵל וַיֹּאמֶר כֹּה אָמַר ה', מַהוּ וַיֹּאמֶר וַיֹּאמֶר שְׁתֵּי פְּעָמִים, אֶלָּא בָּאֲמִירָה הָרִאשׁוֹנָה אָמַר לוֹ אִם יָבֹא בֶּן הֲדַד תַּחַת יָדְךָ אַל תָּחוֹס עָלָיו, וּבַאֲמִירָה הַשְּׁנִיָּה אָמַר לוֹ כַּמָּה מְצוּדוֹת עָשִׂיתִי כַמָּה רְמִיזוֹת עָשִׂיתִי כַּמָּה רְפָשִׁים עָשִׂיתִי עַד שֶׁרְפַשְׁתִּיו בְּיָדֶיךָ וְעַכְשָׁיו הוֹצֵאתוֹ בְּשָׁלוֹם, לָכֵן (מלכים א כ, מב): וְהָיְתָה נַפְשְׁךָ תַּחַת נַפְשׁוֹ וְעַמְּךָ תַּחַת עַמּוֹ. וְדִכְוָותֵהּ (אסתר ז, ה): וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וַיֹּאמֶר לְאֶסְתֵּר הַמַּלְכָּה, מַהוּ וַיֹּאמֶר וַיֹּאמֶר שְׁתֵּי פְּעָמִים, אָמַר רַב בְּשֵׁם רַבִּי אֶלְעָזָר עַד שֶׁלֹא הִרְגִּישׁ שֶׁהִיא יְהוּדִית הָיָה מְדַבֵּר עִמָּהּ בְּפַרְהֶסְיָא, וְכֵיוָן שֶׁהִרְגִּישׁ בָּהּ שֶׁהִיא יְהוּדִית וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לַמְתֻרְגְּמָן, וַיֹּאמֶר הַמְתֻרְגְּמָן לְאֶסְתֵּר הַמַּלְכָּה. וְדִכְוָתָהּ (ויקרא כא, א): וַיֹּאמֶר ה' אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וְאָמַרְתָּ, שְׁתֵּי אֲמִירוֹת הַלָּלוּ לָמָּה לִי, אֶלָּא בָּאֲמִירָה הָרִאשׁוֹנָה אָמַר לוֹ לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו. וּבַשְּׁנִיָּה אָמַר לוֹ אִם בָּא מֵת מִצְוָה עַל יָדְךָ הִטַּמֵּא לוֹ, לְפִי שֶׁבָּעוֹלָם הַזֶּה אַתֶּם מִטַּמְּאִין לְמֵת מִצְוָה, לֶעָתִיד לָבוֹא אֵין אַתֶּם מִטַּמְּאִין לְמֵת כָּל עִקָּר, שֶׁאֵין מִיתָה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (ישעיה כה, ח): בִּלַּע הַמָּוֶת לָנֶצַח. דָּבָר אַחֵר, וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם, אֵלּוּ שְׁנֵי הַמְּאוֹרוֹת. אֱלֹהִים מִי כָמוֹךָ, שֶׁאַתָּה כּוֹבֵשׁ עַל מִדַּת הַדִּין. בְּאוֹתָהּ שָׁעָה קָפְצָה קָטֵיגוֹרְיָא לִפְנֵי כִסֵּא הַכָּבוֹד אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, כָּךְ יְהֵא רָשָׁע זֶה מִתְגָּאֶה וְאוֹמֵר אֲנִי חָרַבְתִּי בֵּיתוֹ שֶׁל אֱלֹהִים וְשָׂרַפְתִּי מִקְדָּשׁוֹ, אִם כֵּן הוּא תֵּרֵד אֵשׁ מִלְּמַעְלָה וְתִשְֹּׂרֹף, מִיָּד, מַה כְּתִיב: מִמָּרוֹם שָׁלַח אֵשׁ בְּעַצְמֹתַי. אָמַר רַבִּי יְהוֹשֻׁעַ הוּא שֶׁהַנָּבִיא מְקַנְתְּרָהּ וְאָמַר לָהּ (ישעיה מז, ב): קְחִי רֵחַיִם וְטַחֲנִי קָמַח, הָא כָּל עַמָּא טָחֲנִין חִטִּין וְאַתְּ אוֹמֵר וְטַחֲנִי קֶמַח, אֶלָּא אָמְרָה יְרוּשָׁלָיִם לְבַת בָּבֶל, אִלּוּ מִמָּרוֹם לֹא עָשׂוּ בִי מִלְחָמָה אַתְּ הָיִית יְכוֹלָה לְהִלָּחֵם בִּי, אִלּוּ מִמָּרוֹם לֹא שָׁלְחוּ בִי אֵשׁ אַתְּ הָיִית יְכוֹלָה לִי, אֶלָּא אַרְיָא קְטִילָא קְטַלְתְּ, קִמְחָא טְחִינָא טְחַנְתְּ, קַרְתָּא יָקִידְתָּא אוֹקִידְתָּא, לְכָךְ אָמַר: מִמָּרוֹם שָׁלַח אֵשׁ בְּעַצְמֹתַי וַיִּרְדֶּנָּה, מַהוּ וַיִּרְדֶּנָּה, נִסְּחָא, כְּמָה דְאַתְּ אָמַר (שופטים יד, ט): וַיִּרְדֵּהוּ אֶל כַּפָּיו. דָּבָר אַחֵר, וַיִּרְדֶּנָּה, נִצְּחָהּ, כְּמָה דְאַתְּ אָמַר (תהלים עב, ח): וְיֵרְדְּ מִיָּם עַד יָם. דָּבָר אַחֵר, וַיִּרְדֶּנָּה, שָׁלְטַהּ, כְּמָה דְאַתְּ אָמַר (מלכים א ה, ד): כִּי הוּא רֹדֶה בְּכָל עֵבֶר הַנָּהָר. דָּבָר אַחֵר, וַיִּרְדֶּנָּה, רִדְיָא, כִּדְתַנְיָא חָרַשׁ רוֹפֵשׁ אֶת הַהֵיכָל. רַבִּי בֵּיבָא מֵרַנְגַּיָּא אָמַר: וַיִּרְדֶּנָּה, רָאָה שֶׁמִּדַּת הַדִּין פּוֹגַעַת בָּהּ. פָּרַשׂ רֶשֶׁת לְרַגְלַי. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, אִם רָאִיתָ סַפְסָלִין מְלֵאִים בַּבְלִיִּים מֻנָּחֵי בְּאֶרֶץ יִשְׂרָאֵל, צַפֵּה לְרַגְלָיו שֶׁל מָשִׁיחַ, מַה טַּעַם, פָּרַשׂ רֶשֶׁת לְרַגְלַי. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אִם רָאִיתָ סוּס פַּרְסִי קָשׁוּר בְּאֶרֶץ יִשְׂרָאֵל, צַפֵּה לְרַגְלָיו שֶׁל מָשִׁיחַ, מַה טַּעַם (מיכה ה, ד): וְהָיָה זֶה שָׁלוֹם אַשּׁוּר וגו'. הֱשִׁיבַנִּי אָחוֹר, אָחוֹר מִן הַכְּהֻנָה וּמִן הַמַּלְכוּת. נְתָנַנִי שֹׁמֵמָה, לְצָדוּ. כָּל הַיּוֹם דָּוָה, לְגַרְדּוֹם. 1.54. קָרָאתִי לַמְאַהֲבַי הֵמָּה רִמּוּנִי, רַבָּנָן פָּתְרִין קְרָיָא בִּנְבִיאֵי הַשֶּׁקֶר, שֶׁהָיוּ מְאַהֲבִין אוֹתִי לַעֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶן. הֵמָּה רִמּוּנִי, גַּם הֵמָּה רִמּוּנִי, לֹא זָזוּ מִתְנַבְּאִין עָלַי שֶׁקֶר עַד שֶׁהִגְּלוּ אוֹתִי מִמְּקוֹמִי, שֶׁנֶּאֱמַר (איכה ב, יד): וַיֶּחֱזוּ לָךְ מַשְׂאוֹת שָׁוְא וּמַדּוּחִים, מַדּוּחִם כְּתִיב. רַבִּי שִׁמְעוֹן בַּר יוֹחָאי פָּתַר קְרָיָא בִּנְבִיאֵי הָאֱמֶת, שֶׁהָיוּ מְאַהֲבִין אוֹתִי לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֵמָּה רִמּוּנִי, שֶׁהָיוּ מְרַמִּין בִּי וְאוֹמְרִים לִי הַפְרִישׁוּ תְּרוּמָה וּמַעַשְׂרוֹת, וְכִי יֵשׁ תְּרוּמָה וּמַעַשְׂרוֹת בְּבָבֶל, אֶלָּא בִּשְׁבִיל לְאַהֲבֵנִי לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא שֶׁיִּרְמְיָה אוֹמֵר (ירמיה לא, כ): הַצִּיבִי לָךְ צִיֻּנִים, הִצַּיְינִי בְּמִצְווֹת, שֶׁהָיוּ יִשְׂרָאֵל מְצֻיָּנִין בָּהֶם. (ירמיה לא כ): שִׂמִי לָךְ תַּמְרוּרִים, זֶה חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְכֵן הוּא אוֹמֵר (תהלים קלז, ה): אִם אֶשְׁכָּחֵךְ יְרוּשָׁלָיִם תִּשְׁכַּח יְמִינִי. שִׁתִי לִבֵּךְ לַמְּסִלָּה דֶּרֶךְ הָלָכְתָּ, אָמַר רַבִּי חִיָּא הָלָכְתִּי כְּתִיב. אַתְּ מוֹצֵא בְּשָׁעָה שֶׁגָּלוּ יִשְׂרָאֵל לְבָבֶל מַה כְּתִיב (ישעיה מג, יד): לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה. גָּלוּ לְעֵילָם שְׁכִינָה עִמָּהֶם, דִּכְתִיב (ירמיה מט, לח): וְשַׂמְתִּי כִסְאִי בְּעֵילָם. גָּלוּ לְיָוָן שְׁכִינָה עִמָּהֶם, דִּכְתִיב (זכריה ט, יג): וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל בָּנַיִךְ יָוָן, וּכְתִיב בַּתְרֵיהּ: וַה' עֲלֵיהֶם יֵרָאֶה וגו', לְכָךְ כְּתִיב דֶּרֶךְ הָלָכְתִּי, דָּבָר אַחֵר, שִׁתִי לִבֵּךְ לַמְסִלָּה דֶּרֶךְ הָלָכְתְּ, אָמַר לָהֶם יִרְמְיָה רְאוּ בְּאֵילּוּ דְרָכִים הֲלַכְתֶּם, וַעֲשׂוּ תְּשׁוּבָה, דִּכְתִיב (ירמיה לא, כ): שׁוּבִי בְּתוּלַת יִשְׂרָאֵל, וּמִיָּד אַתֶּם חוֹזְרִין לְעָרֵיכֶם, דִּכְתִיב (ירמיה לא, כ): שֻׁבִי אֶל עָרַיִךְ אֵלֶּה. 2.3. וְלֹא זָכַר הֲדֹם רַגְלָיו, אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא זוֹכֵר אוֹתוֹ הַדָּם שֶׁל בֵּין רַגְלָיו שֶׁל זָקֵן, שֶׁנֶּאֱמַר (בראשית יז, כד): וְאַבְרָהָם בֶּן תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ, אָמַר רַבִּי יוּדָן לְמֶלֶךְ שֶׁתָּפַשׂ אֶת שׂוֹנְאָיו וַהֲרָגָן, וְהָיוּ בְּנֵי הַמְדִינָה מְפַרְכְּסִין בְּדַם שׂוֹנְאָיו, פַּעַם אַחַת הִקְנִיטוּהוּ וּדְחָפָן וְהוֹצִיאָן חוּץ לַפָּלָטִין, אָמְרוּ אֵין הַמֶּלֶךְ נִזְכַּר לָנוּ אוֹתוֹ הַדָּם שֶׁהָיִינוּ מְפַרְכְּסִין בְּדַם שׂוֹנְאָיו, כָּךְ אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵין אַתְּ נִזְכַּר לָנוּ אוֹתוֹ הַדָּם שֶׁבְּמִצְרַיִם, שֶׁנֶּאֱמַר (שמות יב, ז): וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזֹת וְעַל הַמַּשְׁקוֹף. דָּבָר אַחֵר, וְלֹא זָכַר הֲדֹם רַגְלָיו, אֵין הֲדֹם זֶה אֶלָּא בֵּית הַמִּקְדָּשׁ, הֲדָא הוּא דִכְתִיב (תהלים צט, ה): רוֹמְמוּ ה' אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לַהֲדֹם רַגְלָיו קָדוֹשׁ הוּא. בְּיוֹם אַפּוֹ, אָמַר רַבִּי אַחָא יוֹם אֶחָד הָיָה חֲרוֹן אַפּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאִלּוּ עָשׂוּ יִשְׂרָאֵל תְּשׁוּבָה פָּשְׁרוּ. (יחזקאל ט, א): וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ, עַד הֵיכָן חֶטְאוֹ שֶׁל עֵגֶל קַיָּם, רַבִּי בֶּרֶכְיָה וְאָמְרֵי לָהּ רַבִּי נְחֶמְיָה בֶּן אֶלְעָזָר עַד עֲגָלָיו שֶׁל יָרָבְעָם בֶּן נְבָט, הֲדָא הוּא דִכְתִיב (הושע ז, א): כְּרָפְאִי לְיִשְׂרָאֵל וְנִגְלָה עֲוֹן אֶפְרַיִם וְרָעוֹת שֹׁמְרוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאתִי לְרַפְּאוֹת לְיִשְׂרָאֵל מֵחֶטְאוֹ שֶׁל עֵגֶל, וְנִגְלָה רָעוֹת שֹׁמְרוֹן. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָנִי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר עַד חֻרְבַּן בֵּית הַמִּקְדָּשׁ, דִּכְתִיב: קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ, וּכְתִיב (שמות לב, לד): וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם חַטָּאתָם. כְּתִיב (יחזקאל ט, ב): וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחשֶׁת. כְּתִיב הָכָא: וְהִנֵּה שִׁשָּׁה, וַהֲלֹא חָמֵשׁ גְּזֵרוֹת הֵן, דִּכְתִיב (יחזקאל ט, ה): וּלְאֵלֶּה אָמַר בְּאָזְנַי עִבְרוּ בָעִיר אַחֲרָיו וְהַכּוּ אַל תָּחֹס עֵינְכֶם וְאַל תַּחְמֹלוּ. וּכְתִיב (יחזקאל ט, ו): זָקֵן בָּחוּר וּבְתוּלָה וְטַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית, אָמַר רַבִּי יוֹחָנָן לְמַלְאָךְ קָשֶׁה שֶׁבֵּינֵיהֶם אָמַר, זֶה גַּבְרִיאֵל, שֶׁנֶּאֱמַר (יחזקאל ט, ב): וְאִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו, שְׁלשָׁה דְּבָרִים הָיָה אוֹתוֹ מַלְאָךְ מְשַׁמֵּשׁ, קֶסְנָטוֹר, סְפֶּקְלָטוֹר, וְכֹהֵן גָּדוֹל. קֶסְנָטוֹר, דִּכְתִיב: וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו. סְפֶּקְלָטוֹר, שֶׁנֶּאֱמַר (ישעיה לד, ב): הֶחֱרִימָם נְתָנָם לַטָּבַח. וְכֹהֵן גָּדוֹל, שֶׁנֶּאֱמַר: וְאִישׁ אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים, וּכְתִיב בְּכֹהֵן (ויקרא טז, ד): כְּתֹנֶת בַּד קֹדֶשׁ יִלְבָּשׁ. וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ, מָאנֵי זַיְינֵיהּ, מָאנֵי סִיתוֹרְיָיתָה, וּמָאנֵי גָּלוּתֵיהּ. מָאנֵי זַיְינֵיהּ: וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ. וּמָאנֵי סִיתוֹרְיָיתָה (ישעיה כז, ט): בְּשׂוּמוֹ כָּל אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי גִר מְנֻפָּצוֹת. וּמָאנֵי גָּלוּתֵיהּ, דִּכְתִיב (ירמיה נא, כ): מַפֵּץ אַתָּה לִי כְּלֵי מִלְחָמָה. וּכְתִיב: וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחשֶׁת, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר עַד מְקוֹם מְחִיצָתוֹ. וְרַבָּנָן אָמְרֵי עוֹמֵד וּמַזְכִּיר חֲטָאִין שֶׁל אָחָז, דִּכְתִיב בֵּיהּ (מלכים ב טז, טו): וּמִזְבַּח הַנְּחשֶׁת יִהְיֶה לִי לְבַקֵּר, מַהוּ לְבַקֵּר, אָמַר רַבִּי פִּינְחָס פְּסָלוֹ וַעֲשָׂאוֹ בַּעֲלֵי מוּמִין, כְּמָה דְאַתְּ אָמַר (ויקרא יג, לו): לֹא יְבַקֵּר הַכֹּהֵן. (יחזקאל ט, ד): וַיֹּאמֶר ה' אֵלָו עֲבֹר בְּתוֹךְ הָעִיר יְרוּשָׁלָיִם, אֵלוֹ כְּתִיב, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לַמַּלְאָךְ הַקָּשֶׁה שֶׁבָּהֶן [אמר זה גבריאל]. וְהִתְוִיתָ תָּו, רַב נַחְמָן אָמַר אֵלּוּ בְּנֵי אָדָם שֶׁקִּיְּמוּ אֶת הַתּוֹרָה מֵאָלֶ"ף וְעַד תָּי"ו. וְרַבָּנָן אָמְרֵי חִתּוּכִין וּפִסְפָּס. וְרַב אָמַר עַל שֶׁנִּתְּנָה בְּכָל צַד תָּי"ו, תִּיהֵי תִּיהֵי וּתְחֵי תְחֵי. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק תַּמָּה זְכוּת אֲבוֹתֵיהֶן. רַבִּי הוֹשַׁעְיָא שָׁלַח וְאָמַר לְרַבִּי סִימוֹן בִּשְׁבִיל שֶׁאַתְּ שָׁרוּי בְּבֵיתוֹ שֶׁל קָצִין מִפְּנֵי מָה אֵין אַתָּה מוֹכִיחָן, אָמַר לוֹ הַלְּוַאי נֶהֱוֵי מֵאוֹתָן שֶׁכָּתוּב בָּהֶן הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים, אָמַר לוֹ וַהֲלֹא מֵהֶן הִתְחִילָה הַפֻּרְעָנוּת, דִּכְתִיב (יחזקאל ט, ה): וּלְאֵלֶּה אָמַר בְּאָזְנַי, אָמַר רַבִּי אֶלְעָזָר לְעוֹלָם אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל הָרָעָה אֶלָּא עַל הַטּוֹבָה, הֲדָא הוּא דִכְתִיב וּלְאֵלֶּה אָמַר אֱלֹהִים בְּאָזְנַי, אֵין כְּתִיב כָּאן, אֶלָּא וּלְאֵלֶּה אָמַר בְּאָזְנַי עִבְרוּ בָעִיר אַחֲרָיו וְהַכּוּ אַל תָּחֹס עֵינְכֶם וְאַל תַּחְמֹלוּ, זָקֵן בָּחוּר וּבְתוּלָה טַף וְנָשִׁים תַּהַרְגוּ לְמַשְׁחִית וְעַל כָּל אִישׁ אֲשֶׁר עָלָיו הַתָּו אַל תִּגַּשׁוּ וּמִמִּקְדָּשִׁי תָּחֵלּוּ. וְהֵיאַךְ זֶה, אֶלָּא בְּאוֹתָהּ שָׁעָה קָפְצָה קָטֵיגוֹרְיָא לִפְנֵי כִסֵּא הַכָּבוֹד, אָמְרָה לְפָנָיו רִבּוֹן הָעוֹלָם אֵיזֶה מֵהֶן נֶהֱרַג עַל שְׁמֶךָ, אֵיזֶה מֵהֶן נִפְצַע מֹחוֹ עַל שְׁמֶךָ, אֵיזֶה מֵהֶן נָתַן נַפְשׁוֹ עַל שְׁמֶךָ, אָמַר אֵין בָּהֶם כְּדֵי שְׁטָר. רַבִּי אַיְּבוּ אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יֶחֱרַב בֵּית הַמִּקְדָּשׁ וְאַל תִּגַּע יַד בַּצַּדִּיקִים. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הוּא וְהֵם יֵשׁ בָּהֶם כְּדֵי שְׁטָר. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בְּשֵׁם רַבִּי אַבָּא, מֵעוֹלָם לֹא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא דָּבָר טוֹב וְחוֹזֵר בּוֹ, וְכָאן חָזַר בּוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל ט, ו): וּמִמִּקְדָּשִׁי תָּחֵלּוּ, אַל תִּקְרֵי וּמִמִּקְדָּשִׁי אֶלָּא וּמִמְקֻדָּשַּׁי תָּחֵלּוּ. מִיָּד מַה כְּתִיב: וַיָּחֵלּוּ בָּאֲנָשִׁים הַזְּקֵנִים אֲשֶׁר לִפְנֵי הַבָּיִת. וּכְתִיב: וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת הַבַּיִת וּמַלְאוּ אֶת הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר. וּכְתִיב (יחזקאל ט, ח): וַיְהִי כְּהַכּוֹתָם וְנֵאשֲׁאַר אָנִי וָאֶפְּלָה עַל פָּנַי וָאֶזְעַק [קול גדול] וָאֹמַר אֲהָהּ אֲדֹנָי אֱלֹהִים הֲמַשְׁחִית אַתָּה אֵת כָּל שְׁאֵרִית יִשְׂרָאֵל, וְאֵין שְׁאֵרִית אֶלָּא צַדִּיקִים, לְכָךְ בָּא וְאָמַר: בִּלַּע ה' וְלֹא חָמַל וגו'. | |
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138. Anon., The Acts of John, 98 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 432 | 98. And having thus spoken, he showed me a cross of light fixed (set up), and about the cross a great multitude, not having one form: and in it (the cross) was one form and one likenesst [so the MS.; I would read: and therein was one form and one likeness: and in the cross another multitude, not having one form]. And the Lord himself I beheld above the cross, not having any shape, but only a voice: and a voice not such as was familiar to us, but one sweet and kind and truly of God, saying unto me: John, it is needful that one should hear these things from me, for I have need of one that will hear. This cross of light is sometimes called the (or a) word by me for your sakes, sometimes mind, sometimes Jesus, sometimes Christ, sometimes door, sometimes a way, sometimes bread, sometimes seed, sometimes resurrection, sometimes Son, sometimes Father, sometimes Spirit, sometimes life, sometimes truth, sometimes faith, sometimes grace. And by these names it is called as toward men: but that which it is in truth, as conceived of in itself and as spoken of unto you (MS. us), it is the marking-off of all things, and the firm uplifting of things fixed out of things unstable, and the harmony of wisdom, and indeed wisdom in harmony [this last clause in the MS. is joined to the next: 'and being wisdom in harmony']. There are of the right hand and the left, powers also, authorities, lordships and demons, workings, threatenings, wraths, devils, Satan, and the lower root whence the nature of the things that come into being proceeded. |
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139. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 88, 136| 39b. חמצן עד יום מותו,אמר רבה בר (בר) שילא מאי קרא (תהלים עא, ד) אלהי פלטני מיד רשע מכף מעול וחומץ רבא אמר מהכא (ישעיהו א, יז) למדו היטב דרשו משפט אשרו חמוץ אשרו חמוץ ואל תאשרו חומץ,תנו רבנן אותה שנה שמת בה שמעון הצדיק אמר להם בשנה זו הוא מת אמרו לו מניין אתה יודע אמר להם בכל יום הכפורים היה מזדמן לי זקן אחד לבוש לבנים ועטוף לבנים נכנס עמי ויצא עמי והיום נזדמן לי זקן אחד לבוש שחורים ועטוף שחורים נכנס עמי ולא יצא עמי אחר הרגל חלה שבעה ימים ומת,ונמנעו אחיו הכהנים מלברך בשם,ת"ר ארבעים שנה קודם חורבן הבית לא היה גורל עולה בימין ולא היה לשון של זהורית מלבין ולא היה נר מערבי דולק,והיו דלתות ההיכל נפתחות מאליהן עד שגער בהן רבן יוחנן בן זכאי אמר לו היכל היכל מפני מה אתה מבעית עצמך יודע אני בך שסופך עתיד ליחרב וכבר נתנבא עליך זכריה בן עדוא (זכריה יא, א) פתח לבנון דלתיך ותאכל אש בארזיך,אמר רבי יצחק בן טבלאי למה נקרא שמו לבנון שמלבין עונותיהן של ישראל,אמר רב זוטרא בר טוביה למה נקרא שמו יער דכתיב (מלכים א י, יז) בית יער הלבנון לומר לך מה יער מלבלב אף בית המקדש מלבלב דאמר רב הושעיא בשעה שבנה שלמה בית המקדש נטע בו כל מיני מגדים של זהב והיו מוציאין פירות בזמניהן וכיון שהרוח מנשבת בהן היו נושרין פירותיהן שנאמר (תהלים עב, טז) ירעש כלבנון פריו ומהן היתה פרנסה לכהונה,וכיון שנכנסו עובדי כוכבים להיכל יבשו שנאמר (נחום א, ד) ופרח לבנון אומלל ועתיד הקב"ה להחזירה לנו שנאמר (ישעיהו לה, ב) פרוח תפרח ותגל אף גילת ורנן כבוד הלבנון נתן לה,נתנן על שני השעירים תנו רבנן עשר פעמים מזכיר כהן גדול את השם בו ביום ג' בוידוי ראשון ושלשה בוידוי שני ושלשה בשעיר המשתלח ואחד בגורלות,וכבר אמר השם ונשמע קולו ביריחו אמר רבה בר בר חנה מירושלים ליריחו עשרה פרסאות,וציר דלתות ההיכל נשמע בשמונה תחומי שבת עזים שביריחו היו מתעטשות מריח הקטורת נשים שביריחו אינן צריכות להתבשם מריח קטורת כלה שבירושלים אינה צריכה להתקשט מריח קטורת,אמר רבי (יוסי בן דולגאי) עזים היו לאבא בהרי (מכמר) והיו מתעטשות מריח הקטורת אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד פעם אחת הלכתי לשילה והרחתי ריח קטורת מבין כותליה,אמר ר' ינאי עליית גורל מתוך קלפי מעכבת הנחה אינה מעכבת ורבי יוחנן אמר אף עלייה אינה מעכבת,אליבא דרבי יהודה דאמר דברים הנעשין בבגדי לבן מבחוץ לא מעכבא כולי עלמא לא פליגי דלא מעכבא כי פליגי אליבא דר' נחמיה מ"ד מעכבא כר' נחמיה ומאן דאמר לא מעכבא הני מילי עבודה הגרלה לאו עבודה היא,איכא דאמרי,אליבא דרבי נחמיה דאמר מעכבא כולי עלמא לא פליגי דמעכבא,כי פליגי אליבא דר' יהודה מאן דאמר לא מעכבא כרבי יהודה ומאן דאמר מעכבא שאני הכא דתנא ביה קרא אשר עלה אשר עלה תרי זימני,מיתיבי מצוה להגריל ואם לא הגריל כשר,בשלמא להך לישנא דאמרת אליבא דרבי יהודה כולי עלמא לא פליגי דלא מעכבא הא מני רבי יהודה היא | 39b. b a robber [ i ḥamtzan /i ] until the day of his death. /b , b Rabba bar bar Sheila said: What is the verse /b that indicates that a i ḥamtzan /i is a robber? The verse states: b “O, my God, rescue me out of the hand of wicked, out of the hand of the unrighteous and robbing man [ i ḥometz /i ]” /b (Psalms 71:4). b Rava said: From here: “Learn to do well, seek justice, strengthen the robbed [ i ḥamotz /i ]” /b (Isaiah 1:17), which teaches that one should b strengthen the robbed, but not strengthen the robber. /b ,§ b The Sages taught: /b During b the year in which Shimon HaTzaddik died, he said to them, /b his associates: b In this year, he will die, /b euphemistically referring to himself. b They said to him: How do you know? He said to them: /b In previous years, b on every Yom Kippur, /b upon entering the Holy of Holies, b I was met, /b in a prophetic vision, b by an old man who was dressed in white, and /b his head was b wrapped up in white, /b and b he would enter /b the Holy of Holies b with me, and he would leave with me. But today, I was met by an old man who was dressed in black, and /b his head was b wrapped up in black, /b and b he entered /b the Holy of Holies b with me, /b but b he did not leave with me. /b He understood this to be a sign that his death was impending. Indeed, b after the festival /b of i Sukkot /i , b he was ill for seven days and died. /b ,Without the presence of Shimon HaTzaddik among them, the Jewish people were no longer worthy of the many miracles that had occurred during his lifetime. For this reason, following his death, b his brethren, the priests, refrained from blessing /b the Jewish people b with the /b explicit b name of God /b in the priestly blessing., b The Sages taught: /b During the tenure of Shimon HaTzaddik, the lot for God always arose in the High Priest’s right hand; after his death, it occurred only occasionally; but during the b forty years prior to the destruction of the /b Second b Temple, /b the b lot /b for God b did not arise in the /b High Priest’s b right /b hand at all. So too, b the strip of crimson /b wool that was tied to the head of the goat that was sent to Azazel b did not turn white, and the westernmost lamp /b of the candelabrum b did not burn /b continually., b And the doors of the Sanctuary opened by themselves /b as a sign that they would soon be opened by enemies, b until Rabban Yoḥa ben Zakkai scolded them. He said to /b the Sanctuary: b Sanctuary, Sanctuary, why do you frighten yourself /b with these signs? b I know about you that you will ultimately be destroyed, and Zechariah, son of Ido, has already prophesied concerning you: “Open your doors, O Lebanon, that the fire may devour your cedars” /b (Zechariah 11:1), Lebanon being an appellation for the Temple., b Rabbi Yitzḥak ben Tavlai said: Why is /b the Temple b called Lebanon [ i Levanon /i ]? Because it whitens [ i malbin /i ] the Jewish people’s sins, /b alluded to by the root i lavan /i , meaning white., b Rav Zutra bar Toviya said: Why is /b the Temple b called: Forest, as it is written: “The house of the forest of Lebanon” /b (I Kings 10:17)? b To tell you: Just as a forest blooms, so too the Temple blooms. As Rav Hoshaya said: When Solomon built the Temple, he planted in it all kinds of sweet fruit /b trees made b of gold, and /b miraculously these b brought forth fruit in their season. And when the wind blew upon them, their fruit would fall off, as it is stated: “May his fruits rustle like Lebanon” /b (Psalms 72:16). b And through /b selling these golden fruits to the public, b there was a source of income for the priesthood. /b , b But once the /b gentile b nations entered the Sanctuary /b the golden trees b withered, as it states “And the blossoms of Lebanon wither” /b (Nahum 1:4). b And in the future /b hour of redemption, b the Holy One, Blessed be He, will restore /b them b to us as it is stated: “It shall blossom abundantly, it shall also rejoice and shout, the glory of Lebanon will be given to it” /b (Isaiah 35:2).,§ The mishna states that after selecting the two lots, the High Priest b places /b them b upon the two goats. /b Upon placing the lot for God upon the appropriate goat, he says: For God, as a sin-offering. This is just one of the occasions on which he mentions God’s name, as b the Sages taught /b in the i Tosefta /i ( i Yoma /i 2:2): b The High Priest mentions the name /b of God b ten times on that day: Three /b times b during the first confession; and three /b times b during the second confession, /b over the bull; b and three /b times when he confesses over b the scapegoat /b to Azazel; b and one /b time b with the lots, /b when placing the lot for God upon the goat., b And there already /b was an incident when the High Priest b said the name /b of God and b his voice /b was so strong that it b was heard /b even b in Jericho. Rabba bar bar Ḥana said: /b The distance b from Jerusalem to Jericho is ten parasangs. /b Despite the great distance, his voice was miraculously heard there.,The Gemara describes similar miracles in which events in the Temple were sensed a great distance away. b And /b the sound of b the doors of the Sanctuary /b opening b was heard /b from a distance of b eight Shabbat limits, /b which is eight i mil /i . Furthermore, b goats that were in Jericho would sneeze from /b smelling b the fragrance of the incense /b that burned in the Temple; the b women that were in Jericho did not need to perfume themselves, /b since they were perfumed by the b fragrance /b of the b incense, /b which reached there; b a bride that was in Jerusalem did not need to adorn herself /b with perfumes, since she was perfumed by the b fragrance /b of the b incense, /b which filled the air of Jerusalem., b Rabbi Yosei ben Dolgai said: Father had goats in the hills of Mikhmar, /b a district some distance from Jerusalem, b and they would sneeze from /b smelling b the fragrance of the incense. /b Similarly, b Rabbi Ḥiyya bar Avin said /b that b Rabbi Yehoshua ben Korḥa said: An old man reported to me: One time I went to /b the ruins of the Tabernacle in b Shiloh, and I smelled the smell of the incense from between its walls. /b The Tabernacle stood there during the period of the Judges, and more than a thousand years had passed since its destruction.,§ b Rabbi Yannai said: /b The b drawing of the lot from inside the receptacle is an indispensable /b part of the service, as it determines which goat will be for God and which for Azazel. However, the actual b placing /b of the lots upon the goats b is not indispensable. And Rabbi Yoḥa said: Even /b the b drawing of the lots /b from inside the receptacle b is not indispensable, /b since the High Priest may designate the goats himself, without employing the lottery.,The Gemara explains the dispute: b In accordance with /b the opinion of b Rabbi Yehuda, who said /b that b matters that are performed in /b the b white garments outside /b of the Holy of Holies b are not indispensable, everyone agrees that /b the drawing of the lots b is not indispensable, /b since it is held outside the Holy of Holies. b When they disagree, it is in accordance with /b the opinion of b Rabbi Neḥemya. /b He holds that all matters performed in the white garments, even those performed outside the Holy of Holies, are indispensable. b The one who said /b the drawing of the lots b is indispensable /b holds b in accordance with /b the straightforward application of the principle of b Rabbi Neḥemya. And the one who said /b the drawing of the lots b is not indispensable /b claims that b this /b principle b applies /b only with regard b to /b matters that are classified as a Temple b service. /b The b drawing of the lots is not /b a Temple b service, /b therefore it is indispensable, even according to Rabbi Neḥemya’s principle., b Some say /b a different version of the dispute:, b In accordance with /b the opinion of b Rabbi Neḥemya, who said /b that all matters performed in the white garments, even those performed outside the Holy of Holies, are b indispensable, everyone agrees that /b the drawing of the lots b is indispensable. /b , b When they disagree, it is in accordance with /b the opinion of b Rabbi Yehuda, /b who holds that matters that are performed in the white garments outside of the Holy of Holies are not indispensable. b The one who said /b that the drawing of the lots b is not indispensable /b holds b in accordance with /b the straightforward application of the principle of b Rabbi Yehuda. And the one who said /b that the drawing of the lots b is indispensable /b claims that although Rabbi Yehuda’s principle is generally true, b it is different here, /b in the case of the lottery, b because the verse repeated /b the phrase b “which came up” /b (Leviticus 16:9) b “which came up” /b (Leviticus 16:10) b two times. /b In the laws of sacrifices, a repeated phrase indicates the matter is indispensable.,The Gemara b raises an objection /b from that which was taught in a i baraita /i : b It is a mitzva to draw /b the lots, b and if /b the High Priest b did not draw the lots /b but instead designated the goats without using the lots, the designation b is valid. /b ,The Gemara considers the opinion presented in the i baraita /i : b Granted, according to that /b first b version /b of the dispute, b in which you said: In accordance with /b the opinion of b Rabbi Yehuda everyone, /b i.e., Rabbi Yannai and Rabbi Yoḥa, b agrees that /b the drawing of the lots b is not indispensable, /b in accordance with b whose /b opinion b is this /b i baraita /i taught? b It is /b in accordance with the opinion of b Rabbi Yehuda, /b according to all opinions. |
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| 140. Nag Hammadi, The Paraphrase of Shem, 3.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 |
| 141. Anon., The Acts of Thecla, 5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 233 |
142. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Stern (2004) 29| 29a. אנת צבית לחרובי ביתא ידך אשלימת ליה,בתשעה באב נגזר על אבותינו שלא יכנסו לארץ מנלן דכתיב (שמות מ, יז) ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן ואמר מר שנה ראשונה עשה משה את המשכן שניה הקים משה את המשכן ושלח מרגלים וכתיב (במדבר י, יא) ויהי בשנה השנית בחדש השני בעשרים בחדש נעלה הענן מעל משכן העדות,וכתיב (במדבר י, לג) ויסעו מהר ה' דרך שלשת ימים אמר רבי חמא בר חנינא אותו היום סרו מאחרי ה' וכתיב (במדבר יא, ד) והאספסוף אשר בקרבו התאוו תאוה וישובו ויבכו גם בני ישראל וגו' וכתיב (במדבר יא, כ) עד חדש ימים וגו' דהוו להו עשרין ותרתין בסיון,וכתיב (במדבר יב, טו) ותסגר מרים שבעת ימים דהוו להו עשרין ותשעה בסיון וכתיב (במדבר יג, ב) שלח לך אנשים,ותניא בעשרים ותשעה בסיון שלח משה מרגלים וכתיב (במדבר יג, כה) וישובו מתור הארץ מקץ ארבעים יום הני ארבעים יום נכי חד הוו,אמר אביי תמוז דההיא שתא מלויי מליוה דכתיב (איכה א, טו) קרא עלי מועד לשבור בחורי,וכתיב (במדבר יד, א) ותשא כל העדה ויתנו את קולם ויבכו העם בלילה ההוא אמר רבה אמר ר' יוחנן (אותו היום ערב) תשעה באב היה אמר להם הקב"ה אתם בכיתם בכיה של חנם ואני קובע לכם בכיה לדורות,חרב הבית בראשונה דכתיב (מלכים ב כה, ח) ובחדש החמישי בשבעה לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עבד מלך בבל ירושלם וישרוף את בית ה' וגו' וכתיב (ירמיהו נב, יב) ובחדש החמישי בעשור לחדש היא שנת תשע עשרה [שנה] למלך נבוכדנצר מלך בבל בא נבוזראדן רב טבחים עמד לפני מלך בבל בירושלם וגו',ותניא אי אפשר לומר בשבעה שהרי כבר נאמר בעשור ואי אפשר לומר בעשור שהרי כבר נאמר בשבעה הא כיצד בשבעה נכנסו נכרים להיכל ואכלו וקלקלו בו שביעי שמיני,ותשיעי סמוך לחשכה הציתו בו את האור והיה דולק והולך כל היום כולו שנאמר (ירמיהו ו, ד) אוי לנו כי פנה היום כי ינטו צללי ערב והיינו דאמר רבי יוחנן אלמלי הייתי באותו הדור לא קבעתיו אלא בעשירי מפני שרובו של היכל בו נשרף ורבנן אתחלתא דפורענותא עדיפא,ובשניה מנלן דתניא מגלגלין זכות ליום זכאי וחובה ליום חייב,אמרו כשחרב בית המקדש בראשונה אותו היום ערב תשעה באב היה ומוצאי שבת היה ומוצאי שביעית היתה ומשמרתה של יהויריב היתה והלוים היו אומרי' שירה ועומדין על דוכנם ומה שירה היו אומרים (תהלים צד, כג) וישב עליהם את אונם וברעתם יצמיתם ולא הספיקו לומר יצמיתם ה' אלהינו עד שבאו נכרים וכבשום וכן בשניה,נלכדה ביתר גמרא,נחרשה העיר תניא כשחרב טורנוסרופוס הרשע את ההיכל נגזרה גזרה על רבן גמליאל להריגה בא אדון אחד ועמד בבית המדרש ואמר בעל החוטם מתבקש בעל החוטם מתבקש שמע רבן גמליאל אזל טשא מינייהו,אזל לגביה בצנעא א"ל אי מצילנא לך מייתית לי לעלמא דאתי א"ל הן א"ל אשתבע לי אשתבע ליה סליק לאיגרא נפיל ומית וגמירי דכי גזרי גזירתא ומית חד מינייהו מבטלי לגזרתייהו יצתה בת קול ואמרה אדון זה מזומן לחיי העולם הבא,תנו רבנן משחרב הבית בראשונה נתקבצו כיתות כיתות של פרחי כהונה ומפתחות ההיכל בידן ועלו לגג ההיכל ואמרו לפניו רבונו של עולם הואיל ולא זכינו להיות גזברין נאמנים יהיו מפתחות מסורות לך וזרקום כלפי מעלה ויצתה כעין פיסת יד וקיבלתן מהם והם קפצו ונפלו לתוך האור,ועליהן קונן ישעיהו הנביא (ישעיהו כב, א) משא גיא חזיון מה לך איפוא כי עלית כולך לגגות תשואות מלאה עיר הומיה קריה עליזה חלליך לא חללי חרב ולא מתי מלחמה אף בהקב"ה נאמר (ישעיהו כב, ה) מקרקר קיר ושוע אל ההר:,משנכנס אב ממעטין בשמחה כו' אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב כשם שמשנכנס אב ממעטין בשמחה כך משנכנס אדר מרבין בשמחה | 29a. b You want to destroy the Temple; I have given you your hand. /b It is as though one idol said to the other: You are seeking to destroy the Temple by causing Israel to pray to you; I, too, give you a hand to assist you.,§ The mishna taught: b On the Ninth of Av, it was decreed upon our ancestors that they would not enter Eretz /b Yisrael. The Gemara asks: b From where do we /b derive this? b As it is written: “And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected” /b (Exodus 40:17). b And the Master said: /b In the b first year /b after leaving Egypt, b Moses built the Tabernacle. /b At the beginning of the b second /b year, b Moses erected the Tabernacle and sent /b the b spies. And it is written: “And it came to pass in the second year in the second month, on the twentieth day of the month, that the cloud was taken up from the Tabernacle of the Testimony” /b (Numbers 10:11)., b And it is /b further b written: “And they set forward from the mount of the Lord three days’ journey” /b (Numbers 10:33). b Rabbi Ḥama bar Ḥanina said: That /b very b day, they turned away from God /b by displaying their anxiety about leaving Mount Sinai. b And it is written: “And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part, /b and said: Would that we were given flesh to eat” (Numbers 11:4). b And it is written /b that the Jews ate the meat b “for an entire month” /b (Numbers 11:20). If one adds to the first twenty days an additional three days’ journey, b these are /b twenty-three days. Consequently, the subsequent month of twenty-nine days of eating meat ended b on the twenty-second of Sivan. /b ,After this, the Jews traveled to Hazeroth, where Miriam was afflicted with leprosy, b and it is written: “And Miriam was shut out of the camp for seven days, /b and the people did not journey until Miriam was brought in again” (Numbers 12:15). Including b these /b seven days, they remained in Hazeroth until b the twenty-ninth of Sivan /b before traveling on to Paran, b and it is written /b immediately afterward: b “Send you men, that they may spy out the land of Canaan” /b (Numbers 13:2)., b And /b this calculation b is taught /b in a i baraita /i : b On the twenty-ninth of Sivan, Moses sent /b the b spies. And it is written: “And they returned from spying out the land at the end of forty days” /b (Numbers 13:25), which means that they came back on the Ninth of Av. The Gemara asks: b These are forty days minus one. /b The remaining days of the days of Sivan, the entire month of Tammuz, and eight days of Av add up to a total of thirty-nine days, not forty., b Abaye said: The month of Tammuz of that year was a full /b month of thirty days. Accordingly, there are exactly forty days until the Ninth of Av. b And /b this is alluded to in the following verse, b as it is written: “He has called an appointed time against me to crush my young men” /b (Lamentations 1:15). This indicates that an additional appointed day, i.e., a New Moon, was added so that this calamity would fall specifically on the Ninth of Av., b And it is /b further b written: “And all the congregation lifted up their voice and cried and the people wept that night” /b (Numbers 14:1). b Rabba said /b that b Rabbi Yoḥa said: That night was the night of the Ninth of Av. The Holy One, Blessed be He, said to them: You wept needlessly /b that night, b and I /b will therefore b establish for you /b a true tragedy over which there will be b weeping in /b future b generations. /b ,§ The mishna further taught that on the Ninth of Av b the Temple was destroyed the first time. /b The Gemara explains that this is b as it is written: “And in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, a servant of the King of Babylon, came to Jerusalem. And he burnt the house of the Lord” /b (II Kings 25:8–9). b And it is /b also b written: “And in the fifth month, on the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, Nebuzaradan, captain of the guard, who served the king of Babylon, came into Jerusalem. /b And he burnt the house of the Lord” (Jeremiah 52:12–13)., b And it is taught /b in a i baraita /i : b It is impossible to say /b that the Temple was burned b on the seventh /b of Av, b as it has already been stated, /b in Jeremiah, that it was destroyed b on the tenth. And it is /b also b impossible to say /b that the Temple was burned b on the tenth /b of Av, b as it has already been stated /b that it was destroyed b on the seventh, /b in II Kings 25:8–9. b How so; /b what actually occurred? b On the seventh /b of Av, b gentiles entered the Sanctuary, and on the seventh and the eighth they ate /b there b and desecrated it, /b by engaging in acts of fornication., b And /b on b the ninth, adjacent to nightfall, they set fire to it, and it continuously burned the entire day, as it is stated: “Woe unto us, for the day has declined, for the shadows of the evening are stretched out” /b (Jeremiah 4:6). This verse is interpreted as a prophecy about the evening when the Temple was burned. b And this is /b what b Rabbi Yoḥa /b meant when he b said: Had I been /b alive b in that generation, I would have established /b the fast b only on the tenth /b of Av b because most of the Sanctuary was burned on that /b day. b And the Sages, /b who established the fast on the ninth, how do they respond to that comment? They maintain that it is b preferable /b to mark b the beginning of the tragedy. /b , b And /b the mishna further taught that the Temple was destroyed b for the second time /b also on the Ninth of Av. The Gemara asks: b From where do we /b derive that the Second Temple was destroyed on this date? b It is taught /b in a i baraita /i : b A meritorious /b matter b is brought about on an auspicious day, and a deleterious /b matter b on an inauspicious day, /b e.g., the Ninth of Av, on which several tragedies had already occurred.,The Sages b said: When the Temple was destroyed for the first time, that day was the Ninth of Av; and it was the conclusion of Shabbat; and it was the year after a Sabbatical Year; and it was the week of the priestly watch of Jehoiarib; and the Levites were singing /b the b song and standing on their platform. And what song were they singing? /b They were singing the verse: b “And He brought upon them their own iniquity, and He will cut them off in their own evil” /b (Psalms 94:23). b And they did not manage to recite /b the end of the verse: b “The Lord our God will cut them off,” before gentiles came and conquered them. And likewise, /b the same happened b when the Second /b Temple was destroyed.,The mishna teaches that b Beitar was captured /b on the Ninth of Av. The Gemara explains that this is known by b tradition. /b ,§ The mishna taught that on the Ninth of Av b the city /b of Jerusalem b was plowed. It is taught /b in a i baraita /i : b When the wicked Turnus Rufus plowed the Sanctuary, a decree was issued against Rabban Gamliel for execution. A certain Roman officer came and stood in the study hall and said /b surreptitiously: b The man with the nose is wanted; the man with the nose is wanted. /b This was a hint that Rabban Gamliel, who stood out in his generation like a nose protruding from a face, was sought by the government. Rabban Gamliel b heard and went into hiding. /b ,The Roman officer b went to him in private, and said to him: If I save you /b from death, will b you bring me into the World-to-Come? /b Rabban Gamliel b said to him: Yes. /b The officer b said to /b Rabban Gamliel: b Swear to me. He swore to him. /b The officer b ascended to the roof, fell, and died. And /b the Romans had b a tradition that when they issued a decree and one /b of their advisors b died, they would cancel the decree. /b The officer’s sacrifice saved Rabban Gamliel’s life. b A Divine Voice emerged and said: That officer is designated for /b the b life of the World-to-Come. /b , b The Sages taught: When the Temple was destroyed for the first time, many groups of young priests gathered together with the Temple keys in their hands. And they ascended to the roof of the Sanctuary and said before /b God: b Master of the Universe, since we did not merit to be faithful treasurers, /b and the Temple is being destroyed, b let /b the Temple b keys be handed to You. And they threw them upward, and a kind of palm of a hand emerged and received /b the keys b from them. And the young priests jumped /b from the roof b and fell into the fire /b of the burning Temple., b And the prophet Isaiah lamented over them: “The burden of the Valley of Vision. What ails you now that you have all gone up to the roofs? You that were full of uproar, a tumultuous city, a joyous town, your slain are not slain with the sword, nor dead in battle” /b (Isaiah 22:1–2). This is referring to the young priests who died by throwing themselves off the roof into the fire. b And even with regard to the Holy One, Blessed be He, it is stated: /b “For it is a day of trouble, and of trampling, and of confusion for the Lord of hosts, in the Valley of Vision; b a shouting over walls and a cry to the mountain” /b (Isaiah 22:5). This verse indicates that even God shouts over the destruction of the Temple.,§ The mishna teaches that b from when /b the month of b Av begins, one decreases /b acts of b rejoicing. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: Just as when Av begins one decreases rejoicing, so too when /b the month of b Adar begins, one increases rejoicing. /b |
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143. Diogenes Laertius, Lives of The Philosophers, 1.109-1.110 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 213 | 1.109. 10. EPIMEDESEpimenides, according to Theopompus and many other writers, was the son of Phaestius; some, however, make him the son of Dosiadas, others of Agesarchus. He was a native of Cnossos in Crete, though from wearing his hair long he did not look like a Cretan. One day he was sent into the country by his father to look for a stray sheep, and at noon he turned aside out of the way, and went to sleep in a cave, where he slept for fifty-seven years. After this he got up and went in search of the sheep, thinking he had been asleep only a short time. And when he could not find it, he came to the farm, and found everything changed and another owner in possession. Then he went back to the town in utter perplexity; and there, on entering his own house, he fell in with people who wanted to know who he was. At length he found his younger brother, now an old man, and learnt the truth from him. 1.110. So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge. |
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144. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 106| 107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך,וא"ד רבנן דחה מקמיה שנאמר (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה [נא] המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו (פיישי) [צר],תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים [ולא כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים],גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל וקח ככרים (ויפצר) [ויפרץ] בו ויצר ככרים כסף וגו' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל,אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד,כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א"ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג: (מלכים ב ז, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר' יוחנן גחזי ושלשה בניו,[הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:],תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו [שנא' (מלכים ב יג, יד) ואלישע חלה את חליו וגו'],עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:, big strongמתני׳ /strong /big דור המבול אין להם חלק לעוה"ב ואין עומדין בדין שנא' (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דור הפלגה אין להם חלק לעולם הבא שנאמר (בראשית יא, ח) ויפץ ה' אותם משם על פני כל הארץ (וכתיב ומשם הפיצם) ויפץ ה' אותם בעוה"ז ומשם הפיצם ה' לעולם הבא אנשי סדום אין להם חלק לעולם הבא שנא' (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעולם הזה וחטאים לעולם הבא אבל עומדין בדין,ר' נחמיה אומר אלו ואלו אין עומדין בדין שנאמר (תהלים א, ה) על כן לא יקומו | 107b. b in Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years” /b (I Kings 2:11). b And it is written: “In Hebron he reigned over Judah seven years and six months /b and in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). b And those six months, /b the prophet b did not tally /b them as part of the forty years of King David’s reign. b Conclude from it /b that there were six months that he was not considered king because he b was afflicted with leprosy. /b ,David b said before Him /b after this: b Master of the Universe, pardon me for this sin. /b God said to him: b It is forgiven for you. /b David requested: b “Perform on my behalf a sign for good, that they that hate me may see it and be put to shame” /b (Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God b said to him: In your lifetime I will not make /b it b known /b that you were forgiven, b but I will make /b it b known in the lifetime of your son, Solomon. /b ,The Gemara explains: b When Solomon built the Temple /b and b sought to bring the Ark into the Holy of Holies, /b the b gates clung together /b and could not be opened. Solomon b uttered twenty-four songs /b of praise, b and /b his prayer b was not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle” /b (Psalms 24:7–8). b And it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in. /b Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), b and he was not answered. /b , b Once he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant” /b (II Chronicles 6:42), b he was immediately answered, /b and the gates opened (II Chronicles 7:1). b At that moment, the faces of all of David’s enemies turned /b dark b like the /b charred b bottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin, /b as it was only by David’s merit that Solomon’s prayer was answered.,§ The mishna states that b Gehazi, /b the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is b as it is written: And Elisha went to Damascus /b (see II Kings 8:7). b Where did he go, /b and for what purpose? b Rabbi Yoḥa says: He went to cause Gehazi to repent, but he did not repent. /b Elisha b said to him: Repent. /b Gehazi b said to him: This /b is the tradition that b I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. /b , b What did he do /b that caused the masses to sin? b There are /b those b who say /b that b he hung a magnetic rock on Jeroboam’s sin, /b i.e., on the golden calf that Jeroboam established as an idol, so that b he suspended it between heaven and earth, /b i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. b And there are /b those b who say: He engraved /b the sacred b name /b of God b on its mouth, and it would declare and say: “I am /b the Lord your God” (Exodus 20:2), b and: “You shall not have /b other gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before., b And there are /b those b who say: /b Gehazi b pushed the Sages /b away b from /b coming b before him, /b i.e., he prevented them from learning from Elisha, b as it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us” /b (II Kings 6:1). It may be derived b by inference that until now they were not numerous /b and the place was not b cramped /b for them, as Gehazi would turn people away., b The Sages taught: Always have the left /b hand b drive /b sinners b away and the right draw /b them b near, /b so that the sinner will not totally despair of atonement. This is b unlike Elisha, who pushed away Gehazi with his two hands /b and caused him to lose his share in the World-to-Come, b and unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands. /b ,Elisha drove b Gehazi /b away, b as it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silver /b in two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: b “And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?” /b (II Kings 5:25–26). The Gemara asks: b And did /b Gehazi b take all that? It is /b merely b silver and garments that he took. /b , b Rabbi Yitzḥak says: /b This was the incident involving Gehazi: b At that moment, Elisha was sitting and teaching /b the i halakhot /i of the b eight /b impure b creeping animals. /b Now b Naaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. When /b Naaman b came /b to him, Elisha b said to him: Go immerse in the Jordan. /b Naaman b said to him: Are you mocking me /b by suggesting that this will cure me? b Those /b companions b who were with /b Naaman b said to him: What is the difference to you? Go, try /b it. Naaman b went and immersed in the Jordan and was healed. /b Naaman b came /b and b brought to /b Elisha b all those /b items b that he had /b taken with him from Aram, and Elisha b did not agree to receive /b them b from him. Gehazi took leave from before Elisha /b and b went /b and b took /b from Naaman b what he took, and /b he b deposited /b them., b When /b Gehazi b came, Elisha saw the leprosy that had grown on /b Gehazi’s b head. /b Elisha b said to him: Wicked one! The time has arrived to take /b your b reward for /b studying the matter of b the eight creeping animals. /b Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: b “The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow” /b (II Kings 5:27). With regard to the verse: b “And there were four men afflicted with leprosy at the entrance of the gate” /b (II Kings 7:3), b Rabbi Yoḥa says: /b These were b Gehazi and his three sons, /b as he and his descendants were cursed.,§ b What is /b the incident involving b Yehoshua ben Peraḥya? /b The Gemara relates: b When King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus, /b his student, b went to Alexandria of Egypt. When there was peace /b between King Yannai and the Sages, b Shimon ben Shataḥ sent /b a message b to /b Yehoshua ben Peraḥya: b From me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate. /b The head of the Sages of Israel is out of the country and Jerusalem requires his return.,Yehoshua ben Peraḥya understood the message, b arose, came, and happened /b to arrive at b a certain inn /b on the way to Jerusalem. b They treated him with great honor. /b Yehoshua ben Peraḥya b said: How beautiful is this inn. /b Jesus, his student, b said to him: /b But b my teacher, the eyes of /b the innkeeper’s wife b are narrow [ i terutot /i ]. /b Yehoshua ben Peraḥya b said to him: Wicked one! /b Do b you involve yourself with regard to that /b matter, the appearance of a married woman? b He produced four hundred i shofarot /i and ostracized him. /b ,Jesus b came before /b Yehoshua ben Peraḥya b several times /b and b said to him: Accept our, /b i.e., my, repentance. Yehoshua ben Peraḥya b took no notice of him. One day /b Yehoshua ben Peraḥya b was reciting i Shema /i /b and Jesus b came before him /b with the same request. Yehoshua ben Peraḥya b intended to accept his /b request, and b signaled him with his hand /b to wait until he completed his prayer. Jesus did not understand the signal and b thought: He is driving me away. He went /b and b stood a brick /b upright to serve as an idol b and he bowed to it. /b Yehoshua ben Peraḥya then b said to /b Jesus: b Repent. /b Jesus b said to him: This /b is the tradition that b I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incited /b Jews to engage in idolatry, b and led Israel astray. /b Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil., b It is taught /b in a i baraita /i that b Rabbi Shimon ben Elazar says: /b With regard to the evil b inclination, /b to b a child, and /b to b a woman, have the left /b hand b drive /b them b away and the right draw /b them b near. /b Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness., b The Sages taught: Elisha fell ill with three illnesses: One /b illness was due to the fact b that he incited bears to /b attack and eat b children /b (see II Kings 2:24–25); b and one /b was due to the fact b that he pushed Gehazi away with two hands /b and caused him to despair of atonement; b and one /b was the illness b from which he died, as it is stated: “And Elisha was fallen ill of his illness /b from which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.,Apropos the death of Elisha, the Gemara says: b Until /b the time of b Abraham there was no aging, /b and the old and the young looked the same. b Anyone who saw Abraham said: That is Isaac, /b and b anyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age” /b (Genesis 24:1). There is no mention of aging before that verse. b Until /b the time of b Jacob there was no weakness, /b i.e., illness. Jacob b prayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill” /b (Genesis 48:1). b Until /b the time of b Elisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die” /b (II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.,mishna The members of b the generation of the flood have no share in the World-to-Come and will not stand in judgment /b at the end of days, b as it is stated: “My soul shall not abide [ i yadon /i ] in man forever” /b (Genesis 6:3); b neither /b will they stand in b judgment [ i din /i ] nor /b shall their b souls /b be restored to them. The members of b the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” /b (Genesis 11:8), b and it is written: “And from there did the Lord scatter them /b upon the face of all the earth” (Genesis 11:9). b “And the Lord scattered them” /b indicates b in this world; “and from there did the Lord scatter them” /b indicates b for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” /b (Genesis 13:13). b “Wicked” /b indicates b in this world; “and sinners” /b indicates b for the World-to-Come. But they will stand in judgment /b and they will be sentenced to eternal contempt., b Rabbi Neḥemya says: /b Both b these, /b the people of Sodom, b and those, /b the members of the generation of the flood, b will not stand in judgment, as it is stated: “Therefore the wicked shall not stand /b |
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| 145. Eusebius of Caesarea, Preparation For The Gospel, 9.39.2-9.39.3, 9.39.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114, 152 |
146. Eusebius of Caesarea, Ecclesiastical History, 1.1.2, 2.6.8, 2.15.2, 3.5.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 98, 114, 124 | 1.1.2. It is my purpose also to give the names and number and times of those who through love of innovation have run into the greatest errors, and, proclaiming themselves discoverers of knowledge falsely so-called have like fierce wolves unmercifully devastated the flock of Christ. 2.6.8. In addition to these the same author records many other tumults which were stirred up in Jerusalem itself, and shows that from that time seditions and wars and mischievous plots followed each other in quick succession, and never ceased in the city and in all Judea until finally the siege of Vespasian overwhelmed them. Thus the divine vengeance overtook the Jews for the crimes which they dared to commit against Christ. 2.15.2. And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son. 3.5.3. But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men. |
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| 147. Athanasius, De Synodis Arimini In Italia Et Seleuciae In Isauria, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 140, 182, 185, 196 |
148. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 152| 9a. פניה מוריקות היא כחלה לו עיניה לפיכך עיניה בולטות היא קלעה לו את שערה לפיכך כהן סותר את שערה היא הראתה לו באצבע לפיכך ציפורניה נושרות היא חגרה לו בצילצול לפיכך כהן מביא חבל המצרי וקושר לה למעלה מדדיה היא פשטה לו את יריכה לפיכך יריכה נופלת,היא קיבלתו על כריסה לפיכך בטנה צבה היא האכילתו מעדני עולם לפיכך קרבנה מאכל בהמה היא השקתהו יין משובח בכוסות משובחים לפיכך כהן משקה מים המרים במקידה של חרש,היא עשתה בסתר (תהלים צא, א) יושב בסתר עליון שם בה פנים שנאמר (איוב כד, טו) ועין נואף שמרה נשף לאמר לא תשורני עין וגו',דבר אחר היא עשתה בסתר המקום פירסמה בגלוי שנאמר (משלי כו, כו) תכסה שנאה במשאון תגלה רעתו בקהל (וגו'),ומאחר דנפקא ליה מאחת לאחת למצא חשבון (ישעיהו ט, ד) כי כל סאון סואן ברעש למה לי לכמדה,ומאחר דנפקא ליה מכי כל סאון סואן ברעש (ישעיהו כז, ח) בסאסאה בשלחה תריבנה למה לי,לכדרב חיננא בר פפא דא"ר חיננא בר פפא אין הקב"ה נפרע מן האומה עד שעת שילוחה שנאמר בסאסאה בשלחה וגו',איני והאמר רבא שלשה כוסות האמורות במצרים למה אחת ששתת בימי משה ואחת ששתת בימי פרעה נכה ואחת שעתידה לשתות עם חברותיה,וכי תימא הנך אזדו והני אחריני נינהו והתניא אמר רבי יהודה מנימין גר המצרי היה לי חבר מתלמידי ר' עקיבא אמר מנימין גר המצרי אני מצרי ראשון ונשאתי מצרית ראשונה אשיא לבני מצרית שניה כדי שיהא בן בני מותר לבא בקהל,אלא אי איתמר הכי איתמר א"ר חיננא בר פפא אין הקב"ה נפרע מן המלך עד שעת שילוחו שנאמר בסאסאה בשלחה תריבנה וגו',אמימר מתני להא דרב חיננא בר פפא אהא מאי דכתיב (מלאכי ג, ו) כי אני ה' לא שניתי ואתם בני יעקב לא כליתם אני ה' לא שניתי לא הכיתי לאומה ושניתי לה ואתם בני יעקב לא כליתם היינו דכתיב (דברים לב, כג) חצי אכלה בם חצי כלין והן אינן כלין,אמר רב המנונא אין הקב"ה נפרע מן האדם עד שתתמלא סאתו שנאמר (איוב כ, כב) במלאות ספקו יצר לו וגו',דרש ר' חיננא בר פפא מאי דכתיב (תהלים לג, א) רננו צדיקים בה' לישרים נאוה תהלה אל תקרי נאוה תהלה אלא נוה תהלה זה משה ודוד שלא שלטו שונאיהם במעשיהם,דוד דכתיב (איכה ב, ט) טבעו בארץ שעריה משה דאמר מר משנבנה מקדש ראשון נגנז אהל מועד קרשיו קרסיו ובריחיו ועמודיו ואדניו היכא אמר רב חסדא אמר אבימי תחת מחילות של היכל,תנו רבנן סוטה נתנה עיניה במי שאינו ראוי לה מה שביקשה לא ניתן לה ומה שבידה נטלוהו ממנה שכל הנותן עיניו במה שאינו שלו מה שמבקש אין נותנין לו ומה שבידו נוטלין הימנו | 9a. b her face becomes sallow /b after drinking the bitter water; b she painted her eyes for /b her paramour, b therefore her eyes bulge /b after she drinks; b she braided her hair for /b her paramour, b therefore a priest unbraids her hair /b and makes it disheveled; b she indicated to /b her paramour b with a finger /b that he should come to her, b therefore her fingernails fall off; she girded herself for /b her paramour b with a ribbon /b as a belt, b therefore a priest brings an Egyptian rope and ties /b it b for her above her breasts; she extended her thigh for /b her paramour, b therefore her thigh falls away /b after drinking., b She received /b her paramour b upon her stomach, therefore her stomach swells; she fed him delicacies of the world, therefore her offering /b is b animal food, /b as it is from oats; b she gave him fine wine to drink in fine cups, therefore a priest gives her bitter water in an earthenware i mekeida /i , /b a simple clay vessel, b to drink. /b , b She acted in secret; /b therefore, God, referred to in the verse b “Who dwell in secret, with the Most High” /b (Psalms 91:1), b turns /b His b face to her, as it is stated: “The eye of the adulterer waits for the twilight, saying: No eye shall see me; /b and the Hidden Face will turn” (Job 24:15). The adulterer acts in the twilight of the night to act in secrecy, and therefore God, Who is concealed, arranges that the matter is revealed in public., b Alternatively, she acted in secret, /b and therefore b the Omnipresent revealed it in the open, as it is stated: “Though his hatred be concealed with deceit, his wickedness shall be revealed before the congregation” /b (Proverbs 26:26), i.e., concealed acts of sin are ultimately revealed in public.,§ The Gemara questions the need for two verses to indicate that small transgressions are addressed through one significant punishment. b And since Rabbi /b Yehuda HaNasi b derives /b that small transgressions are combined and punished together b from: /b “Behold, this have I found, says Koheleth, b adding one thing to another, to find out the account” /b (Ecclesiastes 7:27), b why do I /b need the verse: b “For every boot stamped with fierceness” /b (Isaiah 9:4)? The Gemara answers: This verse serves b to /b teach that even small transgressions are punished b by the measure, /b i.e., with a punishment appropriate to the transgression.,The Gemara asks: b And since he derives it from “for every boot stamped with fierceness,” why do I /b need b “in full measure, when you send her away, you contend with her” /b (Isaiah 27:8)?,The Gemara answers: This verse serves b to /b teach the statement b as /b taught b by Rav Ḥina bar Pappa, for Rav Ḥina bar Pappa says: The Holy One, Blessed be He, does not punish a nation /b deserving of punishment b until its time to be banished, /b i.e., until the time of its final eradication from the world, b as it is stated: “In full measure, when you send her away, /b you contend with her” (Isaiah 27:8)., b Is that so? But didn’t Rava say: Why /b are there specifically b three cups /b of misfortune b that are stated with regard to Egypt /b in the dream of its chief butler (see Genesis 40:11–13)? They are an allusion to three cups of misfortune that would later befall Egypt: b One that it drank in the days of Moses /b during the ten plagues and the Exodus; b one that it drank in the days of Pharaoh Neco, /b the king of Egypt who was defeated by Nebuchadnezzar; b and one that it will drink in the future with its companions, /b i.e., the other nations, when they are punished during the days of the Messiah. This indicates that nations can be punished several times, not only when they are eradicated., b And if you would say /b that b those /b ancient Egyptians, b have gone, and these /b later Egyptians b are different ones, but isn’t it taught /b in a i baraita /i in the i Tosefta /i ( i Kiddushin /i 4:3): b Rabbi Yehuda said: Minyamin, an Egyptian convert, was a friend of mine from among the students of Rabbi Akiva, /b and b Minyamin the Egyptian convert said: /b After I converted b I /b was b a first- /b generation b Egyptian /b convert, b and /b so b I married /b another b first- /b generation b Egyptian /b convert. b I will marry off my son, /b who is b a second- /b generation Egyptian convert, b to /b another b second- /b generation b Egyptian /b convert, b in order that my son’s son will be permitted to enter into the congregation. /b The Torah prohibits Egyptian converts before the third generation to enter into the congregation (see Deuteronomy 23:8–9). By Minyamin’s observance of this prohibition even during the time of Rabbi Akiva, it indicates that Egypt during the tannaitic period was still viewed as biblical Egypt., b Rather, if /b anything b was stated /b with regard to the delay of punishment, it b was stated like this: Rav Ḥina bar Pappa says: The Holy One, Blessed be He, does not punish /b a sinful b king until his time to be banished, as it is stated: “In full measure, when you send her away, you contend with her” /b (Isaiah 27:8)., b Ameimar teaches that /b statement b of Rav Ḥina bar Pappa with regard to this: What is /b the meaning of that b which is written: “For I the Lord change not; and you, sons of Jacob, are not consumed” /b (Malachi 3:6)? b “For I the Lord change [ i shaniti /i ] not” /b is interpreted to mean: b I did not strike a nation and repeat [ i shaniti /i ] /b striking b it, /b as a stricken nation never recovers from the initial strike. b “And you, sons of Jacob, are not consumed,” /b is interpreted to mean: Despite the fact that I strike you many times for your sins, I do not let you perish. b This is /b the same b as that which is written: /b “I will heap evils upon them; b I will consume My arrows upon them” /b (Deuteronomy 32:23), which is interpreted to mean: b My arrows are consumed /b and used up, b and they, /b the Jewish people, b are not consumed /b but will continue to endure despite the many calamities that will befall them., b Rav Hamnuna says: The Holy One, Blessed be He, does not punish a person until his i se’a /i , /b the measure that is suitable for him, b is filled, as it is stated: “In the fullness of his sufficiency he shall be in straits; /b the hand of every one that is in misery shall come upon him” (Job 20:22). In other words, when the sufficient measure of sin has been reached, then the trouble will overtake him.,Having mentioned Rav Ḥina bar Pappa, the Gemara quotes another of his interpretations. b Rav Ḥina bar Pappa interpreted /b a verse b homiletically: What is /b the meaning of that b which is written: “Rejoice in the Lord, you righteous, praise is comely for the upright [ i nava tehilla /i ]” /b (Psalms 33:1)? b Do not read /b the conclusion of the verse as: b Praise is comely [ i nava /i ]; rather, /b read it as: b A house [ i naveh /i ] of praise. This /b is referring to b Moses and David, whose enemies did not rule over their achievements, /b as they each built a i naveh /i , a house for the Lord, and this house remained in existence.,With regard to b David, /b the citadel that housed his home and city, was not destroyed, b as it is written: “Her gates are sunk into the ground” /b (Lamentations 2:9), as the gates of Jerusalem built by David were not destroyed by enemies, but sunk into the ground and were buried there. This is also so with regard to b Moses, as the Master said: When the first Temple was built, the Tent of Meeting was sequestered, /b including b its boards, its clasps, and its bars, and its pillars, and its sockets. /b The Gemara asks: b Where /b is it sequestered? b Rav Ḥisda says /b that b Avimi says: Beneath the tunnels of the Sanctuary. /b ,§ b The Sages taught /b in a i baraita /i in the i Tosefta /i (4:16–19): The b i sota /i placed her eyes, /b fixed her gaze, b on one who is unfit for her, /b i.e., another man, so this is her punishment: b That which she desired, /b i.e., to be with her paramour, b is not given to her, /b as she becomes forbidden to him forever. b And that which she had, /b i.e., her husband, b was taken away from her, /b as she is now forbidden to him as well. This teaches b that anyone who places his eyes on that which is not his is not given what he desires, and that which he had is taken from him. /b |
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| 149. Origen, On Prayer, 4.1-4.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 |
150. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 194| 15a. ועל ידי שלשה בני קרח,ירמיה כתב ספרו וספר מלכים וקינות חזקיה וסיעתו כתבו (ימש"ק סימן) ישעיה משלי שיר השירים וקהלת אנשי כנסת הגדולה כתבו (קנד"ג סימן) יחזקאל ושנים עשר דניאל ומגילת אסתר עזרא כתב ספרו ויחס של דברי הימים עד לו,מסייעא ליה לרב דאמר רב יהודה אמר רב לא עלה עזרא מבבל עד שיחס עצמו ועלה ומאן אסקיה נחמיה בן חכליה,אמר מר יהושע כתב ספרו ושמונה פסוקים שבתורה תניא כמאן דאמר שמונה פסוקים שבתורה יהושע כתבן דתניא (דברים לד, ה) וימת שם משה עבד ה' אפשר משה (מת) וכתב וימת שם משה אלא עד כאן כתב משה מכאן ואילך כתב יהושע דברי ר"י ואמרי לה ר' נחמיה,אמר לו ר"ש אפשר ס"ת חסר אות אחת וכתיב (דברים לא, כו) לקוח את ספר התורה הזה אלא עד כאן הקב"ה אומר ומשה אומר וכותב מכאן ואילך הקב"ה אומר ומשה כותב בדמע כמו שנאמר להלן (ירמיהו לו, יח) ויאמר להם ברוך מפיו יקרא אלי את כל הדברים האלה ואני כותב על הספר בדיו,כמאן אזלא הא דא"ר יהושע בר אבא אמר רב גידל אמר רב שמונה פסוקים שבתורה יחיד קורא אותן לימא (ר"י היא) ודלא כר"ש אפילו תימא ר"ש הואיל ואשתנו אשתנו:,יהושע כתב ספרו והכתיב (יהושע כד, כט) וימת יהושע בן נון עבד ה' דאסקיה אלעזר והכתיב (יהושע כד, לג) ואלעזר בן אהרן מת דאסקיה פנחס,שמואל כתב ספרו והכתיב (שמואל א כח, ג) ושמואל מת דאסקיה גד החוזה ונתן הנביא,דוד כתב ספר תהלים על ידי עשרה זקנים וליחשוב נמי איתן האזרחי אמר רב איתן האזרחי זה הוא אברהם כתיב הכא (תהלים פט, א) איתן האזרחי וכתיב התם (ישעיהו מא, ב) מי העיר ממזרח צדק [וגו'],קא חשיב משה וקא חשיב הימן והאמר רב הימן זה משה כתיב הכא הימן וכתיב התם (במדבר יב, ז) בכל ביתי נאמן הוא תרי הימן הוו,משה כתב ספרו ופרשת בלעם ואיוב מסייעא ליה לר' לוי בר לחמא דא"ר לוי בר לחמא איוב בימי משה היה כתיב הכא (איוב יט, כג) מי יתן אפוא ויכתבון מלי וכתיב התם (שמות לג, טז) ובמה יודע אפוא,ואימא בימי יצחק דכתיב (בראשית כז, לג) מי אפוא הוא הצד ציד ואימא בימי יעקב דכתיב (בראשית מג, יא) אם כן אפוא זאת עשו ואימא בימי יוסף דכתיב (בראשית לז, טז) איפה הם רועים,לא ס"ד דכתיב (איוב יט, כג) מי יתן בספר ויוחקו ומשה הוא דאיקרי מחוקק דכתיב (דברים לג, כא) וירא ראשית לו כי שם חלקת מחוקק ספון,רבא אמר איוב בימי מרגלים היה כתיב הכא (איוב א, א) איש היה בארץ עוץ איוב שמו וכתיב התם (במדבר יג, כ) היש בה עץ מי דמי הכא עוץ התם עץ הכי קאמר להו משה לישראל ישנו לאותו אדם ששנותיו ארוכות כעץ ומגין על דורו כעץ,יתיב ההוא מרבנן קמיה דר' שמואל בר נחמני ויתיב וקאמר איוב לא היה ולא נברא אלא משל היה אמר ליה עליך אמר קרא איש היה בארץ עוץ איוב שמו,אלא מעתה (שמואל ב יב, ג) ולרש אין כל כי אם כבשה אחת קטנה אשר קנה ויחיה וגו' מי הוה אלא משל בעלמא הכא נמי משל בעלמא א"כ שמו ושם עירו למה,רבי יוחנן ורבי אלעזר דאמרי תרוייהו איוב מעולי גולה היה ובית מדרשו בטבריא היה מיתיבי ימי שנותיו של איוב משעה שנכנסו ישראל למצרים ועד שיצאו | 15a. b and by the three sons of Korah. /b , b Jeremiah wrote his own book, and the book of Kings, and Lamentations. Hezekiah and his colleagues wrote /b the following, and b a mnemonic /b to remember which books they wrote is b i yod /i , i mem /i , i shin /i , i kuf /i : Isaiah [ i Yeshaya /i ], Proverbs [ i Mishlei /i ], Song of Songs [ i Shir HaShirim /i ], and Ecclesiastes [ i Kohelet /i ]. The members of the Great Assembly wrote /b the following, and b a mnemonic /b to remember these books is b i kuf /i , i nun /i , i dalet /i , i gimmel /i : Ezekiel [ i Yeḥezkel /i ], and the Twelve Prophets [ i Sheneim Asar /i ], Daniel /b [ b i Daniel /i /b ], b and the Scroll of Esther [ i Megillat Ester /i ]. Ezra wrote his own book and the genealogy of /b the book of b Chronicles until his /b period.,The Gemara comments: This b supports Rav, as Rav Yehuda says /b that b Rav says: Ezra did not ascend from Babylonia /b to Eretz Yisrael b until he established his own genealogy, and /b after that he b ascended. /b This genealogy is what is written in the book of Chronicles. b And who completed /b the book of Chronicles for the generations following Ezra? b Nehemiah, son of Hacaliah. /b ,The Gemara elaborates on the particulars of this i baraita /i : b The Master said /b above that b Joshua wrote his own book and eight verses of the Torah. /b The Gemara comments: This i baraita /i b is taught in accordance with the one who says that /b it was b Joshua /b who b wrote the /b last b eight verses in the Torah. /b This point is subject to a tannaitic dispute, b as it is taught /b in another i baraita /i : b “And Moses the servant of the Lord died there” /b (Deuteronomy 34:5); b is it possible that /b after b Moses died, he /b himself b wrote “And Moses died there”? Rather, Moses wrote /b the entire Torah b until this point, /b and b Joshua wrote from this /b point b forward; /b this is b the statement of Rabbi Yehuda. And some say /b that b Rabbi Neḥemya /b stated this opinion., b Rabbi Shimon said to him: Is it possible /b that the b Torah scroll was missing a single letter? But it is written: “Take this Torah scroll” /b (Deuteronomy 31:26), indicating that the Torah was complete as is and that nothing further would be added to it. b Rather, until this point the Holy One, Blessed be He, dictated and Moses repeated /b after Him b and wrote /b the text. b From this /b point b forward, /b with respect to Moses’ death, b the Holy One, Blessed be He, dictated and Moses wrote with tears. /b The fact that the Torah was written by way of dictation can be seen b later, as it is stated /b concerning the writing of the Prophets: b “And Baruch said to them: He dictated all these words to me, and I wrote them with ink in the scroll” /b (Jeremiah 36:18).,The Gemara asks: b In accordance with whose /b opinion b is that which Rabbi Yehoshua bar Abba says /b that b Rav Giddel says /b that b Rav says: /b When the Torah is read publicly in the synagogue, b one /b person b reads the /b last b eight verses in the Torah, /b and that section may not be divided between two readers? b Shall we say /b that b this is /b in accordance with the opinion of b Rabbi Yehuda and not in accordance with /b the opinion of b Rabbi Shimon, /b as according to Rabbi Shimon these verses are an integral part of the Torah, written by Moses just like the rest? The Gemara answers: b Even /b if b you say /b that this was said in accordance with the opinion of b Rabbi Shimon, since they differ /b from the rest of the Torah in one way, as Moses wrote them with tears, b they differ /b from the rest of the Torah in this way as well, i.e., they may not be divided between two readers.,It is stated in the i baraita /i that b Joshua wrote his own book. /b The Gemara asks: b But isn’t it written /b toward the end of the book: b “And Joshua, son of Nun, the servant of the Lord, died” /b (Joshua 24:29)? Is it possible that Joshua wrote this? The Gemara answers: Aaron’s son b Eleazar completed it. /b The Gemara asks: b But isn’t it /b also b written: “And Eleazar, son of Aaron, died” /b (Joshua 24:33)? The Gemara answers: b Pinehas completed it. /b ,It is also stated in the i baraita /i that b Samuel wrote his own book. /b The Gemara asks: b But isn’t it written: “And Samuel died” /b (I Samuel 28:3)? The Gemara answers: b Gad the seer and Nathan the prophet finished it. /b ,It is further stated that b David wrote the book of Psalms by means of ten elders, /b whom the i baraita /i proceeds to list. The Gemara asks: b But /b then b let it also count Ethan the Ezrahite /b among the contributors to the book of Psalms, as it is he who is credited with Psalms, chapter 89. b Rav says: Ethan the Ezrahite is /b the same person as b Abraham. /b Proof for this is the fact that b it is written here: /b “A Maskil of b Ethan the Ezrahite” /b (Psalms 89:1), b and it is written there: “Who raised up one from the east [ i mizraḥ /i ], whom righteousness /b met wherever he set his foot” (Isaiah 41:2). The latter verse is understood as referring to Abraham, who came from the east, and for that reason he is called Ethan the Ezrahite in the former verse.,The Gemara asks: The i baraita /i b counts Moses /b among the ten elders whose works are included in the book of Psalms, b and it /b also b counts Heman. But doesn’t Rav say: /b The b Heman /b mentioned in the Bible (I Kings 5:11) b is /b the same person as b Moses? /b This is proven by the fact that b it is written here: “Heman” /b (Psalms 88:1), which is Aramaic for trusted, b and it is written there /b about Moses: b “For he is the trusted one in all My house” /b (Numbers 12:7). The Gemara answers: b There were two Hemans, /b one of whom was Moses, and the other a Temple singer from among the descendants of Samuel.,The i baraita /i further states that b Moses wrote his own book, /b i.e., the Torah, b the portion of Balaam, and /b the book of b Job. This supports Rabbi Levi bar Laḥma, as Rabbi Levi bar Laḥma says: Job /b lived b in the time of Moses. It is written here /b with regard to Job: b “Oh, that my words were written now [ i eifo /i ]” /b (Job 19:23), b and it is written there /b in Moses’ words to God: b “For in what shall it be known here [ i eifo /i ]” /b (Exodus 33:16). The unusual use of the word i eifo /i in these two places indicates that Job and Moses lived in the same generation.,The Gemara comments: b But /b if that is the proof, b say /b that Job lived b in the time of Isaac, as it is written /b in connection with Isaac: b “Who then [ i eifo /i ] is he that has taken venison” /b (Genesis 27:33). b Or say /b that he lived b in the time of Jacob, as it is written /b with respect to Jacob: b “If it must be so now [ i eifo /i ], do this” /b (Genesis 43:11). b Or say /b that he lived b in the time of Joseph, as it is written /b with respect to Joseph: “Tell me, I pray you, b where [ i eifo /i ] are they feeding their flocks?” /b (Genesis 37:16).,The Gemara answers: It could b not enter your mind /b to say this, b as it is written /b in the continuation of the previously mentioned verse: b “Oh, that /b my words b were inscribed [ i veyuḥaku /i ] in a book” /b (Job 19:23), b and it is Moses who is called the inscriber, as it is written /b with regard to him: b “And he provided the first part for himself, for there was the inscriber’s [ i meḥokek /i ] portion reserved” /b (Deuteronomy 33:21)., b Rava says: Job /b lived b at the time of the spies /b whom Moses sent to scout the land of Canaan. This is proven by the fact that b it is written here: “There was a man in the land of Utz, whose name was Job” /b (Job 1:1), b and it is written there /b in the account of the spies: b “Whether there are trees [ i eitz /i ] in it” /b (Numbers 13:20). The Gemara asks: b Is it comparable? Here /b the word that is used is b i Utz /i , /b whereas b there /b the word is b i eitz /i . /b The Gemara answers: b This is what Moses said to Israel, /b i.e., to the spies: b Is that man /b named Job still alive, b he whose years are as long as /b the years b of a tree and who protects his generation like a tree? /b This is why the allusion to him here is through the word i eitz /i , rather than i Utz /i .,The Gemara relates that b one of the Sages sat before Rabbi Shmuel bar Naḥmani and he sat and said: Job never existed and was never created; /b there was never such a person as Job. b Rather, /b his story b was a parable. /b Rabbi Shmuel bar Naḥmani b said to him: /b In rebuttal b to you, the verse states: “There was a man in the Land of Utz whose name was Job” /b (Job 1:1), which indicates that such a man did indeed exist.,The Gemara asks: b But if that is so, /b that the words “there was” prove that Job existed, what shall we say about the parable that Natan the prophet presented to David: “There were two men in one city; the one rich and the other poor. The rich man had very many flocks and herds, b but the poor man had nothing except one little lamb, which he had bought and reared” /b (II Samuel 12:3)? b Was there /b really such a person? b Rather, it was merely a parable; here too it is merely a parable. /b The Gemara answers: b If so, /b that it is a parable, b why /b state b his name and the name of his city? /b Rather, Job was clearly a real person.,The Gemara cites another opinion with regard to the time when Job lived. b Rabbi Yoḥa and Rabbi Elazar both say: Job was among those who ascended from the exile /b to Eretz Yisrael at the start of the Second Temple period, b and his house of study was in Tiberias. /b The Gemara b raises an objection /b from what is taught in a i baraita /i : b The days of Job’s life /b extended b from when Israel entered Egypt until they left, /b indicating that this is the period during which he lived and not, as suggested, in the early days of the Second Temple. |
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151. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 20| 59a. כטרפא דטריף והאי דאזלא בתרה דאמרה לה הב לי בני שבשעה שהקב"ה בקש להביא מבול לעולם נטל שני כוכבים מכימה והביא מבול לעולם וכשבקש לסתמה נטל שני כוכבים מעיש וסתמה,וליהדר לה אין הבור מתמלא מחוליתו אי נמי אין קטיגור נעשה סניגור,וליברי לה תרי ככבי אחריני (קהלת א, ט) אין כל חדש תחת השמש א"ר נחמן עתיד הקב"ה להחזירן לה שנאמר (איוב לח, לב) ועיש על בניה תנחם:,ועל הזועות: מאי זועות א"ר קטינא גוהא רב קטינא הוה קאזיל באורחא כי מטא אפתחא דבי אובא טמיא גנח גוהא אמר מי ידע אובא טמיא האי גוהא מהו רמא ליה קלא קטינא קטינא אמאי לא ידענא בשעה שהקב"ה זוכר את בניו ששרויים בצער בין אומות העולם מוריד שתי דמעות לים הגדול וקולו נשמע מסוף העולם ועד סופו והיינו גוהא,א"ר קטינא אובא טמיא כדיב הוא ומיליה כדיבין אי הכי גוהא גוהא מיבעי ליה ולא היא גוהא גוהא עביד והאי דלא אודי ליה כי היכי דלא ליטעי כולי עלמא אבתריה,ורב קטינא דידיה אמר סופק כפיו שנאמר (יחזקאל כא, כב) וגם אני אכה כפי אל כפי והניחותי חמתי רבי נתן אומר אנחה מתאנח שנאמר (יחזקאל ה, יג) והניחותי חמתי בם והנחמתי ורבנן אמרי בועט ברקיע שנאמר (ירמיהו כה, ל) הידד כדורכים יענה אל כל יושבי הארץ רב אחא בר יעקב אמר דוחק את רגליו תחת כסא הכבוד שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי:,ועל הרעמים: מאי רעמים אמר שמואל ענני בגלגלא שנאמר (תהלים עז, יט) קול רעמך בגלגל האירו ברקים תבל רגזה ותרעש הארץ ורבנן אמרי ענני דשפכי מיא להדדי שנאמר (ירמיהו י, יג) לקול תתו המון מים בשמים רב אחא בר יעקב אמר ברקא תקיפא דבריק בעננא ומתבר גזיזי דברזא רב אשי אמר ענני חלחולי מחלחלי ואתי זיקא ומנשב אפומייהו ודמי כזיקא על פום דני ומסתברא כרב אחא בר יעקב דבריק ברקא ומנהמי ענני ואתי מטרא:,ועל הרוחות: מאי רוחות אמר אביי זעפא ואמר אביי גמירי דזעפא בליליא לא הוי והא קא חזינן דהוי ההוא דאתחולי ביממא ואמר אביי גמירי דזעפא תרתי שעי לא קאי לקיים מה שנאמר (נחום א, ט) לא תקום פעמים צרה והא קא חזינן דקאי דמפסיק ביני ביני:,ועל הברקים אומר ברוך שכחו וגבורתו מלא עולם: מאי ברקים אמר רבא ברקא ואמר רבא ברקא יחידאה וברקא חיורא וברקא ירוקתא וענני דסלקן בקרן מערבית ואתיין מקרן דרומית ותרתי ענני דסלקן חדא לאפי חברתה כולהו קשיין,למאי נפקא מינה למבעי רחמי והני מילי בליליא אבל בצפרא לית בהו מששא,אמר רבי שמואל בר יצחק הני ענני דצפרא לית בהו מששא דכתיב (הושע ו, ד) וחסדכם כענן בקר וגו' א"ל רב פפא לאביי הא אמרי אינשי כד מפתח בבי מיטרא בר חמרא מוך שקיך וגני לא קשיא הא דקטר בעיבא הא דקטר בענני,אמר ר' אלכסנדרי אמר ר' יהושע בן לוי לא נבראו רעמים אלא לפשוט עקמומית שבלב שנאמר (קהלת ג, יד) והאלהים עשה שייראו מלפניו וא"ר אלכסנדרי אמר ריב"ל הרואה את הקשת בענן צריך שיפול על פניו שנאמר (יחזקאל א, כח) כמראה הקשת אשר יהיה בענן וגו' ואראה ואפול על פני לייטי עלה במערבא משום דמחזי כמאן דסגיד לקשתא אבל ברוכי ודאי מברך מאי מברך ברוך זוכר הברית במתניתא תנא ר' ישמעאל בנו של ר' יוחנן בן ברוקא אומר נאמן בבריתו וקיים במאמרו א"ר פפא הלכך נימרינהו לתרוייהו ברוך זוכר הברית ונאמן בבריתו וקיים במאמרו:,על ההרים ועל הגבעות: אטו כל הני דאמרן עד השתא לאו מעשה בראשית נינהו והכתיב (תהלים קלה, ז) ברקים למטר עשה אמר אביי כרוך ותני רבא אמר התם מברך תרתי ברוך שכחו מלא עולם ועושה מעשה בראשית הכא עושה מעשה בראשית איכא שכחו מלא עולם ליכא,אריב"ל הרואה רקיע בטהרתה אומר ברוך עושה בראשית אימתי אמר אביי כי אתא מטרא כולי ליליא ובצפרא אתא אסתנא ומגליא להו לשמיא,ופליגי דרפרם בר פפא א"ר חסדא דאמר רפרם בר פפא א"ר חסדא מיום שחרב בהמ"ק לא נראית רקיע בטהרתה שנאמר (ישעיהו נ, ג) אלביש שמים קדרות ושק אשים כסותם: | 59a. b as if it was appended /b onto it. The Gemara explains: b And /b the fact b that /b Ursa Major b follows /b Pleiades, it is as if Ursa Major b is saying /b to Pleiades: b Give me /b back b my children, /b my two stars. As it is related: b When the Holy One, Blessed be He, sought to bring a flood into the world, He took two stars from Pleiades and brought the flood upon the world. And /b afterward, b when He wished to fill /b the void, b He took two stars from Ursa Major and filled /b the void with them. Consequently, the constellation of Ursa Major attempts to persuade Pleiades, seeking to get its stars back.,The Gemara asks: b And return it, /b why did the Holy One, Blessed be He, not restore the original two stars to Pleiades? The Gemara answers: b A pit cannot be filled by its own earth; /b when a pit is excavated, the earth that was excavated from it is insufficient to refill it. b Alternatively, /b one could say that b a prosecutor cannot become an advocate; /b since these stars caused the flood it is not appropriate that they facilitate the end of the flood.,The Gemara argues: b Then /b God should have b created two other /b new b stars /b for Pleiades. The Gemara responds: b “There is nothing new under the sun” /b (Ecclesiastes 1:9). b Rav Naḥman said: /b In the b future, the Holy One, Blessed be He, will restore /b those same stars b to /b Ursa Major, b as it is stated: “Or can you guide [ i tanḥem /i ] Ursa /b Major b with her sons?” /b (Job 38:32), which is interpreted homiletically in the sense of consolation [ i tanḥumim /i ] apparently due to the restoration of those stars., b And /b we learned in the mishna that b over i zeva’ot /i /b one recites the blessing: Whose strength and power fill the world. The Gemara asks: b What /b are b i zeva’ot /i ? Rav Ketina said: An earthquake. /b The Gemara relates: b Rav Ketina was once walking along the road when he came to the entrance of the house of a necromancer and an earthquake rumbled. He said: Does this necromancer know what is this earthquake? /b The necromancer b raised his voice /b and said: b Ketina, Ketina, why would I not know? /b Certainly this earthquake occurred because b when the Holy One, Blessed be He, remembers His children who are suffering among the nations of the world, He sheds two tears into the great sea. The sound /b of their reverberation b is heard from one end of the earth to the other. And that is an earthquake. /b , b Rav Ketina said: The necromancer is a liar and his statements are lies. If so, it would necessitate an earthquake /b followed by another b earthquake, /b one for each tear. The Gemara remarks: b That is not so, /b as it indeed b causes an earthquake /b followed by another b earthquake; and the fact /b that Rav Ketina b did not admit that /b the necromancer was correct was b so that everyone would not mistakenly follow him. /b , b Rav Ketina also stated his own /b explanation for the earthquake: Because God b claps His hands /b together in anger, b as it is stated: “I will also smite My hands together and I will satisfy My fury; /b I, the Lord, have spoken it” (Ezekiel 21:22). b Rabbi Natan says: /b The earthquake is caused because God b sighs /b over the dire straits in which Israel finds itself, b as it is stated: /b “Thus shall My anger spend itself, b and I will satisfy My fury upon them, and I will be eased” /b (Ezekiel 5:13). b And the Rabbis say: /b An earthquake is caused when God b kicks the firmament, /b causing a rumbling, b as it is stated: /b “The Lord roars from on high, from His holy dwelling He makes His voice heard. He roars mightily over His dwelling place, b He cries out like those who tread grapes, against all the inhabitants of the earth” /b (Jeremiah 25:30). b Rav Aḥa bar Ya’akov said: /b An earthquake is caused when God b forces His feet beneath the throne of glory /b and the world quakes, b as it is stated: “The heaven is My throne, and the earth is My footstool” /b (Isaiah 66:1).,We b also /b learned in the mishna that b over thunder /b one recites: Whose strength and power fill the world. The Gemara asks: b What /b causes b thunder? Shmuel said: /b When the b clouds /b located b in the curvature /b of the firmament collide with the firmament itself, they produce this sound, b as it is stated: “The voice of Your thunder was in the whirlwind; the lightning lighted up the world; the earth trembled and shook” /b (Psalms 77:19). b And the Rabbis say: /b Thunder is the sound of b clouds pouring water into one another, as it is stated: “At the sound of His giving a multitude of waters in the heavens” /b (Jeremiah 10:13). b Rav Aḥa bar Ya’akov said: /b Thunder is caused by b a powerful lightning bolt that flashes in the cloud and shatters the hailstones. Rav Ashi said: /b Because the b clouds are hollow, and /b when b the wind comes and blows across their mouths, /b it sounds like b wind blowing in the mouth of a jug. /b The Gemara concludes: b And it stands to reason in accordance with /b the opinion of b Rav Aḥa bar Ya’akov; as lightning flashes, the clouds rumble, and the rain comes. /b ,We b also /b learned in the mishna b that over wind /b one recites the blessing: Whose strength and power fill the world. The Gemara asks: b What are /b these b winds? Abaye said: /b These are b gale force winds. Abaye said: We learned /b through tradition b that there are no gale force winds at night. /b The Gemara asks: b Don’t we see that there are /b gale force winds at night? The Gemara answers: b This /b gale force wind that blows at night does not begin blowing at night; rather, it b begins /b blowing b during the day. And Abaye said: We learned /b through tradition b that a gale force wind does not last two hours, to fulfill that which is stated: “Trouble shall not rise up a second time” /b (Nahum 1:9). The Gemara asks: b Don’t we see that it does last /b longer than two hours? The Gemara answers: Actually, it does not last longer than two hours. The fact that we sense that it does last longer is due to cases where it does not blow uninterruptedly, but b it /b briefly b stops in between. /b ,We b also /b learned in the mishna that b over lightning one recites: Blessed…Whose strength and power fill the world. /b The Gemara asks: b What is /b this b lightning? Rava said: /b A b bright light. And Rava said: A single /b bolt of b lightning, white lightning, green lightning, clouds that rise in the western corner and come from the southern corner, and two clouds that rise with one facing the other are all /b signs of b trouble. /b ,The Gemara asks: b What practical difference /b is there in the knowledge that they are signs of trouble? The Gemara answers: So that we may b pray for God’s mercy, /b that they cause us no harm. The Gemara remarks that b this only applies /b when these phenomena appear b at night. In the morning, however, they are insignificant. /b , b Rabbi Shmuel bar Yitzḥak said: Morning clouds /b dissipate immediately so they b have no substance, as it is written: “For your goodness is as a morning cloud, /b and as the dew that early passes away” (Hosea 6:4). With regard to this, b Rav Pappa said to Abaye: But /b don’t b people say /b the maxim: b If there is rain when people open their doors /b in the morning, b donkey-driver, fold your sack and go to sleep, /b as rain will continue to fall all day. Apparently morning clouds indicate that there will be rain all day. The Gemara responds: This is b not difficult, /b as b this, /b that suggests that there will be considerable rain, refers to a case where the sky is b covered with thick clouds, /b while b this /b opinion, where Rabbi Shmuel bar Yitzḥak said that morning clouds have no substance and will not produce much rain, refers to a case where the sky is b covered with flimsy clouds /b which will certainly pass., b Rabbi Alexandri said /b that b Rabbi Yehoshua ben Levi said: Thunder was created only /b to impose fear and b straighten the crookedness of the heart, as it is stated: “And God has so made it, that men should fear before Him” /b (Ecclesiastes 3:14). b And Rabbi Alexandri said /b that b Rabbi Yehoshua ben Levi said: One who sees a rainbow in a cloud must fall upon his face, as it is stated: “As the appearance of the bow that is in the cloud /b in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. b And when I saw it, I fell upon my face” /b (Ezekiel 1:28). The colors of the rainbow symbolize the glory of God and one may not stare at them. Yet, b in the West, /b Eretz Yisrael, b they would curse /b one who fell upon his face when seeing a rainbow b because it appears as one who is bowing to the rainbow. /b As far as b blessing /b is concerned, b however, /b all agree that b one certainly recites a blessing. What /b blessing b does one recite? Blessed…Who remembers the covet /b with Noah. b It was taught in a i baraita /i /b that b Rabbi Yishmael, son of Rabbi Yoḥa ben Beroka, says /b that the blessing is: Blessed… b Who is faithful to His covet and fulfills His word. Rav Pappa said: Therefore we will say them both /b combined: b Blessed…Who remembers the covet and is faithful to His covet and fulfills His word. /b ,We learned in the mishna that b over mountains and hills /b one recites: Blessed…Author of creation. The Gemara asks: b Is that to say that all those that we mentioned until now, /b such as lightning, b are not acts of creation? /b Among God’s praise for creation of the world and forming the mountains, b is it not /b also b written: “He makes lightning for the rain” /b (Psalms 135:7)? b Abaye said: Combine /b the two statements and b teach that /b in all the cases in our mishna, one recites these two blessings. b Rava said: There, /b over lightning and thunder, b one recites two /b blessings: b Blessed…Whose power fills the world, and: Author of creation. Here, /b however, over mountains and hills, b one /b recites the blessing: b Author of creation, /b but b need not /b recite: b Whose power fills the world. /b , b Rabbi Yehoshua ben Levi said: One who sees the firmament in its purity recites: Blessed…Author of creation. /b The Gemara asks: b When /b does the firmament appear in its purity? b Abaye said: When rain /b falls b all night and in the morning a northern wind blows, exposing the heavens. /b ,The Gemara notes: b And /b in this they b disagree with Rafram bar Pappa /b who said that b Rav Ḥisda said, as Rafram bar Pappa said /b that b Rav Ḥisda said: Since the day the Temple was destroyed the firmament has not been seen in its purity, as it is said: “I clothe the heavens with blackness and I make sackcloth their covering” /b (Isaiah 50:3). |
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152. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 98| 56b. איברא מלכא את דאי לאו מלכא את לא מימסרא ירושלים בידך דכתיב (ישעיהו י, לד) והלבנון באדיר יפול ואין אדיר אלא מלך דכתיב (ירמיהו ל, כא) והיה אדירו ממנו וגו' ואין לבנון אלא ביהמ"ק שנאמר (דברים ג, כה) ההר הטוב הזה והלבנון ודקאמרת אי מלכא אנא אמאי לא קאתית לגבאי עד האידנא בריוני דאית בן לא שבקינן,אמר ליה אילו חבית של דבש ודרקון כרוך עליה לא היו שוברין את החבית בשביל דרקון אישתיק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי ליה למימר ליה שקלינן צבתא ושקלינן ליה לדרקון וקטלינן ליה וחביתא שבקינן לה,אדהכי אתי פריסתקא עליה מרומי אמר ליה קום דמית ליה קיסר ואמרי הנהו חשיבי דרומי לאותיבך ברישא הוה סיים חד מסאני בעא למסיימא לאחרינא לא עייל בעא למשלפא לאידך לא נפק אמר מאי האי,אמר ליה לא תצטער שמועה טובה אתיא לך דכתיב (משלי טו, ל) שמועה טובה תדשן עצם אלא מאי תקנתיה ליתי איניש דלא מיתבא דעתך מיניה ולחליף קמך דכתיב (משלי יז, כב) ורוח נכאה תיבש גרם עבד הכי עייל אמר ליה ומאחר דחכמיתו כולי האי עד האידנא אמאי לא אתיתו לגבאי אמר ליה ולא אמרי לך אמר ליה אנא נמי אמרי לך,אמר ליה מיזל אזילנא ואינש אחרינא משדרנא אלא בעי מינאי מידי דאתן לך אמר ליה תן לי יבנה וחכמיה ושושילתא דרבן גמליאל ואסוותא דמסיין ליה לרבי צדוק קרי עליה רב יוסף ואיתימא רבי עקיבא (ישעיהו מד, כה) משיב חכמים אחור ודעתם יסכל איבעי למימר ליה לשבקינהו הדא זימנא,והוא סבר דלמא כולי האי לא עביד והצלה פורתא נמי לא הוי,אסוותא דמסיין ליה לרבי צדוק מאי היא יומא קמא אשקיוה מיא דפארי למחר מיא דסיפוקא למחר מיא דקימחא עד דרווח מיעיה פורתא פורתא,אזל שדריה לטיטוס ואמר (דברים לב, לז) אי אלהימו צור חסיו בו זה טיטוס הרשע שחירף וגידף כלפי מעלה,מה עשה תפש זונה בידו ונכנס לבית קדשי הקדשים והציע ספר תורה ועבר עליה עבירה ונטל סייף וגידר את הפרוכת ונעשה נס והיה דם מבצבץ ויוצא וכסבור הרג את עצמו שנאמר (תהלים עד, ד) שאגו צורריך בקרב מועדיך שמו אותותם אותות,אבא חנן אומר (תהלים פט, ט) מי כמוך חסין יה מי כמוך חסין וקשה שאתה שומע ניאוצו וגידופו של אותו רשע ושותק דבי רבי ישמעאל תנא (שמות טו, יא) מי כמוכה באלים ה' מי כמוכה באלמים,מה עשה נטל את הפרוכת ועשאו כמין גרגותני והביא כל כלים שבמקדש והניחן בהן והושיבן בספינה לילך להשתבח בעירו שנאמר (קהלת ח, י) ובכן ראיתי רשעים קבורים ובאו וממקום קדוש יהלכו וישתכחו בעיר אשר כן עשו אל תיקרי קבורים אלא קבוצים אל תיקרי וישתכחו אלא וישתבחו,איכא דאמרי קבורים ממש דאפילו מילי דמטמרן איגלייא להון,עמד עליו נחשול שבים לטובעו אמר כמדומה אני שאלהיהם של אלו אין גבורתו אלא במים בא פרעה טבעו במים בא סיסרא טבעו במים אף הוא עומד עלי לטובעני במים אם גבור הוא יעלה ליבשה ויעשה עמי מלחמה יצתה בת קול ואמרה לו רשע בן רשע בן בנו של עשו הרשע בריה קלה יש לי בעולמי ויתוש שמה,אמאי קרי לה בריה קלה דמעלנא אית לה ומפקנא לית לה,עלה ליבשה ותעשה עמה מלחמה עלה ליבשה בא יתוש ונכנס בחוטמו ונקר במוחו שבע שנים יומא חד הוה קא חליף אבבא דבי נפחא שמע קל ארזפתא אישתיק אמר איכא תקנתא כל יומא מייתו נפחא ומחו קמיה לנכרי יהיב ליה ארבע זוזי לישראל אמר ליה מיסתייך דקא חזית בסנאך עד תלתין יומין עבד הכי מכאן ואילך כיון דדש דש,תניא אמר רבי פנחס בן ערובא אני הייתי בין גדולי רומי וכשמת פצעו את מוחו ומצאו בו כצפור דרור משקל שני סלעים במתניתא תנא כגוזל בן שנה משקל שני ליטרין,אמר אביי נקטינן פיו של נחושת וצפורניו של ברזל כי הוה קא מיית אמר להו ליקליוה לההוא גברא ולבדרי לקיטמיה אשב ימי דלא לשכחיה אלהא דיהודאי ולוקמיה בדינא,אונקלוס בר קלוניקוס בר אחתיה דטיטוס הוה בעי לאיגיורי אזל אסקיה לטיטוס בנגידא אמר ליה מאן חשיב בההוא עלמא אמר ליה ישראל מהו לאידבוקי בהו אמר ליה מילייהו נפישין ולא מצית לקיומינהו זיל איגרי בהו בההוא עלמא והוית רישא דכתיב (איכה א, ה) היו צריה לראש וגו' כל המיצר לישראל נעשה ראש אמר ליה דיניה דההוא גברא במאי א"ל | 56b. b in truth, you are a king, /b if not now, then in the future. b As if you are not a king, Jerusalem will not be handed over into your hand, as it is written: “And the Lebanon shall fall by a mighty one” /b (Isaiah 10:34). b And “mighty one” /b means b only a king, as it is written: “And their mighty one shall be of themselves, /b and their ruler shall proceed from the midst of them” (Jeremiah 30:21), indicating that “mighty one” parallels “ruler.” b And “Lebanon” /b means b only the Temple, as it is stated: “That good mountain and the Lebanon” /b (Deuteronomy 3:25). b And /b as for b what you said /b with your second comment: b If I am a king why didn’t you come to me until now, there are zealots among us /b who b did not allow us /b to do this.,Understanding that Rabban Yoḥa ben Zakkai was prepared to ask him not to destroy the Temple, Vespasian b said to him: If /b there is b a barrel of honey and a snake [ i derakon /i ] is wrapped around it, wouldn’t they break the barrel in order to /b kill b the snake? /b In similar fashion, I am forced to destroy the city of Jerusalem in order to kill the zealots barricaded within it. Rabban Yoḥa ben Zakkai b was silent /b and did not answer. In light of this, b Rav Yosef /b later b read /b the following verse b about him, and some say /b that it was b Rabbi Akiva /b who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord… b Who turns wise men backward and makes their knowledge foolish” /b (Isaiah 44:25). As Rabban Yoḥa ben Zakkai b should have said /b the following b to /b Vespasian in response: In such a case, b we take tongs, remove the snake, and kill it, and /b in this way b we leave the barrel /b intact. So too, you should kill the rebels and leave the city as it is., b In the meantime, /b as they were talking, b a messenger [ i feristaka /i ] arrived from Rome, /b and b said to him: Rise, for the emperor has died, and the noblemen of Rome plan to appoint you as /b their b leader /b and make you the next emperor. At that time Vespasian b was wearing /b only b one shoe, /b and when b he tried to put on the other one, it would not go on /b his foot. b He /b then b tried to remove the other /b shoe that he was already wearing, but b it would not come off. He said: What is this? /b ,Rabban Yoḥa ben Zakkai b said to him: Be not distressed /b or troubled, for b good tidings have reached you, as it is written: “Good tidings make the bone fat” /b (Proverbs 15:30), and your feet have grown fatter out of joy and satisfaction. Vespasian said to him: b But what is the remedy? /b What must I do in order to put on my shoe? Rabban Yoḥa ben Zakkai b said to him: Have someone with whom you are displeased come and pass before you, as it is written: “A broken spirit dries the bones” /b (Proverbs 17:22). b He did this, and /b his shoe b went on /b his foot. Vespasian b said to him: Since you are so wise, why didn’t you come to /b see b me until now? /b Rabban Yoḥa ben Zakkai b said to him: But didn’t I /b already b tell you? /b Vespasian b said to him: I also told you /b what I had to say.,Vespasian then b said to /b Rabban Yoḥa ben Zakkai: b I will be going /b to Rome to accept my new position, b and I will send someone else /b in my place to continue besieging the city and waging war against it. b But /b before I leave, b ask something of me that I /b can b give you. /b Rabban Yoḥa ben Zakkai b said to him: Give me Yavne and its Sages /b and do not destroy it, b and /b spare b the dynasty of Rabban Gamliel /b and do not kill them as if they were rebels, b and /b lastly give me b doctors to heal Rabbi Tzadok. Rav Yosef read /b the following verse b about him, and some say /b that it was b Rabbi Akiva /b who applied the verse to Rabban Yoḥa ben Zakkai: “I am the Lord… b Who turns wise men backward and makes their knowledge foolish” /b (Isaiah 44:25), as b he should have said to him to leave /b the Jews alone b this time. /b , b And /b why didn’t Rabban Yoḥa ben Zakkai make this request? b He maintained /b that Vespasian b might not do that much /b for him, b and there would not be even a small /b amount of b salvation. /b Therefore, he made only a modest request, in the hope that he would receive at least that much.,The Gemara asks: b What /b was he requesting when he asked for b doctors to heal Rabbi Tzadok? /b How did they heal him? b The first day they gave him water to drink /b that contained b bran [ i parei /i ]. The next /b day they gave him b water /b containing b flour mixed with bran [ i sipuka /i ]. The following day /b they gave him b water /b containing b flour. /b In this way they slowly restored his ability to eat, allowing b his stomach to broaden little by little. /b ,§ Vespasian b went /b back to Rome and b sent Titus /b in his place. The Gemara cites a verse that was expounded as referring to Titus: b “And he shall say: Where is their God, their rock in whom they trusted?” /b (Deuteronomy 32:37). b This is the wicked Titus, who insulted and blasphemed God on High. /b , b What did /b Titus b do /b when he conquered the Temple? b He took a prostitute with his hand, and entered the Holy of Holies /b with her. b He /b then b spread out a Torah scroll /b underneath him b and committed a sin, /b i.e., engaged in sexual intercourse, b on it. /b Afterward b he took a sword and cut into the curtain /b separating between the Sanctuary and the Holy of Holies. b And a miracle was performed and blood spurted forth. /b Seeing the blood, b he /b mistakenly b thought /b that b he had killed himself. /b Here, the term himself is a euphemism for God. Titus saw blood issuing forth from the curtain in God’s meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. b As it is stated: “Your enemies roar in the midst of Your meeting place; they have set up their own signs for signs” /b (Psalms 74:4)., b Abba Ḥa says: /b The verse states: b “Who is strong like You, O Lord?” /b (Psalms 89:9). b Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent. /b Similarly, b the school of Rabbi Yishmael taught /b that the verse: b “Who is like You, O Lord, among the gods [ i elim /i ]” /b (Exodus 15:11), should be read as: b Who is like You among the mute [ i ilmim /i ], /b for You conduct Yourself like a mute and remain silent in the face of Your blasphemers., b What /b else did Titus b do? He took the curtain and formed it like a large basket, and brought all of the /b sacred b vessels of the Temple and placed them in it. And he put them on a ship to go and be praised in his city /b that he had conquered Jerusalem, b as it is stated: “And so I saw the wicked buried, and come to their rest; but those that had done right were gone from the holy place, and were forgotten in the city; this also is vanity” /b (Ecclesiastes 8:10). b Do not read /b the word b as “buried [ i kevurim /i ].” Rather, /b read it as b collected [ i kevutzim /i ]. /b And b do not read /b the word b as “and were forgotten [ i veyishtakeḥu /i ].” Rather, /b read it as: b And they were praised [ i veyishtabeḥu /i ]. /b According to this interpretation, the verse speaks of those who will gather and collect items “from the holy place,” the Temple, and be praised in their city about what they had done., b There are /b those b who say /b that the verse is to be read as written, as it is referring to items that were b actually buried. /b This is because b even items that had been buried were revealed to them, /b i.e., Titus and his soldiers, as they found all of the sacred vessels.,It is further related about Titus that he was once traveling b at sea /b and b a wave rose up against him /b and threatened b to drown him. /b Titus b said: It seems to me that their God, /b the God of Israel, b has power only in water. Pharaoh rose /b against them and b He drowned him in water. Sisera rose /b against them and b He drowned him in water. /b Here b too, He has risen up against me to drown me in water. If He is /b really b mighty, let Him go up on dry land and /b there b wage war against me. A Divine Voice issued forth and said to him: Wicked one, son of a wicked one, grandson of Esau the wicked, /b for you are among his descendants and act just like him, b I have a lowly creature in My world and it is called a gnat. /b ,The Gemara interjects: b Why is it called a lowly creature? /b It is called this b because it has an entrance /b for taking in food, b but it does not have an exit /b for excretion.,The Gemara resumes its story about Titus. The Divine Voice continued: b Go up on dry land and make war with it. He went up on dry land, /b and b a gnat came, entered his nostril, and picked at his brain for seven years. /b Titus suffered greatly from this until b one day he passed by the gate of a blacksmith’s shop. /b The gnat b heard the sound of a hammer /b and b was silent /b and still. Titus b said: /b I see that b there is a remedy /b for my pain. b Every day they would bring a blacksmith who hammered before him. He would give four dinars /b as payment b to a gentile /b blacksmith, and b to a Jew he would /b simply b say: It is enough for you that you see your enemy /b in so much pain. b He did this for thirty days /b and it was effective until then. b From that /b point b forward, since /b the gnat b became accustomed /b to the hammering, b it became accustomed /b to it, and once again it began to pick away at Titus’s brain., b It is taught /b in a i baraita /i that b Rabbi Pineḥas ben Arova said: I was /b at that time b among the noblemen of Rome, and when /b Titus b died they split open his head and found /b that the gnat had grown to b the size of a sparrow weighing two i sela /i . It was taught in /b another b i baraita /i : /b It was b like /b a one- b year-old pigeon weighing two i litra /i . /b , b Abaye said: We have a tradition /b that b its mouth /b was made b of copper and its claws were /b fashioned of b iron. When /b Titus b was dying, he said to /b his attendants: b Burn that man, /b i.e., me, b and scatter his ashes across the seven seas, so that the God of the Jews should not find me and stand me for judgment. /b ,§ The Gemara relates: b Onkelos bar Kalonikos, the son of Titus’s sister, wanted to convert /b to Judaism. b He went /b and b raised Titus /b from the grave b through necromancy, /b and b said to him: Who is /b most b important in that world /b where you are now? Titus b said to him: The Jewish people. /b Onkelos asked him: b Should I /b then b attach /b myself b to them /b here in this world? Titus b said to him: Their commandments are numerous, and you will not be able to fulfill them. /b It is best that you do as follows: b Go /b out and b battle against them in that world, and you will become the chief, as it is written: “Her adversaries [ i tzareha /i ] have become the chief” /b (Lamentations 1:5), which means: b Anyone who distresses [ i meitzer /i ] Israel will become the chief. /b Onkelos b said to him: What is the punishment of that man, /b a euphemism for Titus himself, in the next world? Titus b said to him: /b |
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153. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 98| 66b. שחתן פוסק הוא פוסק פחות חומש:, big strongגמ׳ /strong /big תנו רבנן אין צריך לומר ראשון תלמיד חכם ושני עם הארץ אלא אפילו ראשון עם הארץ ושני תלמיד חכם יכול לומר לאחיך הייתי רוצה ליתן לך אי אפשי ליתן:,פסקה להכניס לו אלף דינר כו': היינו רישא תנא שומא רבה וקתני שומא זוטא תנא שומא דידיה וקתני שומא דידה:, big strongמתני׳ /strong /big פסקה להכניס לו כספים סלעה נעשה ששה דינרין החתן מקבל עליו עשרה דינרים לקופה לכל מנה ומנה רבן שמעון בן גמליאל אומר הכל כמנהג המדינה:, big strongגמ׳ /strong /big היינו פוסק כנגדם חמשה עשר מנה,תנא עסקא רבה ותנא עסקא זוטא וצריכא דאי תנא עסקא רבה דנפיש רווחא אבל עסקא זוטא דזוטר רווחא אימא לא צריכא ואי אשמעינן עסקא זוטא דזוטר זיונא אבל עסקא רבה דנפיש זיונא אימא לא צריכא:,החתן מקבל עליו עשרה דינר לקופה: מאי קופה אמר רב אשי קופה של בשמים ואמר רב אשי לא נאמרו דברים הללו אלא בירושלים,בעי רב אשי במנה הנישום או במנה המתקבל,את"ל מנה המתקבל יום ראשון או כל יום ויום את"ל כל יום ויום שבת ראשונה או כל שבת ושבת את"ל כל שבת ושבת חדש ראשון או כל חדש וחדש את"ל כל חדש וחדש שנה ראשונה או כל שנה ושנה תיקו,א"ר יהודה אמר רב מעשה בבתו של נקדימון בן גוריון שפסקו לה חכמים ארבע מאות זהובים לקופה של בשמים לבו ביום אמרה להם כך תפסקו לבנותיכם וענו אחריה אמן:,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה יוצא מירושלים והיו תלמידיו מהלכין אחריו ראה ריבה אחת שהיתה מלקטת שעורים מבין גללי בהמתן של ערביים כיון שראתה אותו נתעטפה בשערה ועמדה לפניו,אמרה לו רבי פרנסני אמר לה בתי מי את אמרה לו בת נקדימון בן גוריון אני אמר לה בתי ממון של בית אביך היכן הלך אמרה לו רבי לא כדין מתלין מתלא בירושלים מלח ממון חסר ואמרי לה חסד ושל בית חמיך היכן הוא אמרה לו בא זה ואיבד את זה,אמרה לו רבי זכור אתה כשחתמת על כתובתי אמר להן לתלמידיו זכור אני כשחתמתי על כתובתה של זו והייתי קורא בה אלף אלפים דינרי זהב מבית אביה חוץ משל חמיה בכה רבן יוחנן בן זכאי ואמר אשריכם ישראל בזמן שעושין רצונו של מקום אין כל אומה ולשון שולטת בהם ובזמן שאין עושין רצונו של מקום מוסרן ביד אומה שפלה ולא ביד אומה שפלה אלא ביד בהמתן של אומה שפלה,ונקדימון בן גוריון לא עבד צדקה והתניא אמרו עליו על נקדימון בן גוריון כשהיה יוצא מביתו לבית המדרש כלי מילת היו | 66b. the b son-in-law pledges /b according to the amount of the dowry that the bride brings, b he pledges one-fifth less /b in the marriage contract, which is the actual value of the property., strong GEMARA: /strong The Gemara cites a i baraita /i to expand upon the mishna’s statement that the father is not required to give the second son-in-law the gift that he promised the first son-in-law, as follows. b The Sages taught: Needless to say, /b this ruling applies when the b first /b is b a Torah scholar and /b the b second /b is b an ignoramus, /b since the father-in-law has a reason to refuse to give the second a dowry like the first. b But even /b if the b first /b is b an ignoramus and /b the b second /b is b a Torah scholar, /b the father-in-law b may say: To your brother, I wanted to give /b this dowry, but b to you I do not want to give /b it, since the obligation incurred was to a specific individual.,The mishna discusses the relationship between the value of the dowry the bride brings in and the amount of money the groom records in the marriage contract, and various examples are illustrated, e.g., if the woman b pledged to bring him one thousand /b dinars. The Gemara asks: b These /b latter examples in the mishna b are the same as the first clause of the mishna, /b and they all illustrate the same ficial conditions. Why was it not sufficient to mention only the case of the thousand dinars? The Gemara explains: The i tanna /i b teaches /b about b a large appraisal /b of her substantial property, b and he /b also b teaches /b about b a small appraisal /b in a case where she has minimal property, to illustrate that there is no halakhic difference between them. Similarly, the i tanna /i b teaches /b about the husband’s own b appraisal /b of how to assess how much she must provide, b and he /b also b teaches /b about the wife’s own initial b appraisal /b that she did and the corresponding amount that he must write., strong MISHNA: /strong If b she pledged to bring him money /b and not articles to serve as a dowry, b her i sela /i , /b i.e., four dinars, b becomes six /b dinars with respect to the husband’s obligation in the marriage contract. This follows the standard outlined in the previous mishna: The groom increases his obligation by one half since he will profit from this money. Additionally, the b groom accepts upon himself /b to give b ten /b dinars b to the account /b for her needs, b for each and every hundred dinars /b that she brings. b Rabban Shimon ben Gamliel says: Everything /b is b in accordance with the regional custom. /b , strong GEMARA: /strong Concerning the first clause, that her i sela /i becomes six dinars, the Gemara asks: b This is /b identical to that which was taught in the previous mishna, that if she brings one thousand dinars in her dowry, b he pledges against them fifteen hundred dinars. /b Why does the mishna cite another example to demonstrate the same principle?,The Gemara responds: The i tanna /i b taught /b about b large /b investment b capital /b and b taught /b about b small /b investment b capital. And /b it is b necessary /b to relate to both situations, b because if he taught /b only the case of b large capital, which /b has b abundant profit, /b you might think that only then does the husband add one-half. b However, /b for b small capital, which /b has b small profit, /b you could b say /b that this is b not /b the case. Therefore, it is b necessary /b to also state the principle in this mishna. b And /b conversely, b if /b the i tanna /i had b taught us /b only about b small capital, /b then you might think that b because /b it has b little expense, /b one must add a half. b However, /b with regard to b large capital, /b for b which /b there is b abundant expense, /b you could b say /b that the husband need b not /b add as much. Therefore, it is b necessary /b to state both cases to teach that the husband adds one-half to the sum in any case.,The mishna states that the b son-in-law accepts upon himself /b to give b ten dinars to the account. /b The Gemara asks: b What /b is this b account? Rav Ashi said: /b It is b an account /b for expenses b of perfumes /b and cosmetics. b And Rav Ashi said: This statement was said only /b for women b in Jerusalem, /b where the women are accustomed to using an abundance of perfume.,According to the mishna, the husband must give ten dinars for each and every hundred dinars that she brings. b Rav Ashi raises a dilemma: /b Does this speak b of /b each b hundred dinars that are appraised /b in her dowry, b or of /b each b hundred dinars that are accepted /b by the husband in the marriage contract, which is the appraisal reduced by one-fifth?, b If you say /b that the mishna speaks of each b hundred dinars that is accepted, /b is the intent that he gives a one-time sum only on the b first day or /b on b each day? If you say /b that he gives it b every day, /b does he give it only the b first week /b of marriage b or each week? If you say /b he gives it b each week, /b does he give it only the b first month or each month? If you say /b he gives it b each month, /b does he give it only the b first year /b of marriage b or each year? /b The Gemara does not determine how the calculation must be rendered and with what frequency the husband is required to provide for her cosmetics, and the dilemmas b shall stand /b unresolved.,§ b Rav Yehuda said /b that b Rav said: /b There was b an incident involving /b the b daughter of Nakdimon ben Guryon. When the Sages designated for her four hundred gold /b coins b for her account of perfumes, /b from her late husband’s estate, b for /b use b on that same day, she /b blessed them and b said to them: This /b is how b you /b should also b pledge for your /b own b daughters, and they answered after her: Amen. /b ,Apropos the daughter of Nakdimon ben Guryon, the Gemara relates what later became of her: b The Sages taught: /b There was b an incident involving Rabban Yoḥa ben Zakkai. When he was riding on a donkey and leaving Jerusalem, and his students were walking after him /b to learn from him, b he saw a certain young woman who was gathering barley from among the dung of the animals of Arabs. /b She was so poor that she subsisted on the undigested barley within the dung. b When she saw him, she wrapped herself in her hair, /b as she had nothing else with which to cover herself, and b stood before him. /b , b She said to him: My teacher, sustain me. /b He did not recognize her, so b he said to her: My daughter, who are you? She said to him: I am /b the b daughter of Nakdimon ben Guryon. He said to her: My daughter, the money of your father’s household, where did /b it b go? /b How did you become so poor? b She said to him: My teacher, is it not /b that they b say such a proverb in Jerusalem: Salt for money is lacking [ i ḥaser /i ]? /b There is nothing with which to preserve it and prevent it from being lost. b And some say /b the proverb asserts that b kindness [ i ḥesed /i ] /b is salt for money, i.e., using money for acts of kindness preserves it. He continued to ask her: b And /b the money b of your father-in-law’s house, /b which was used properly, for benevolent acts, b where is it? She said to him: This one came and destroyed that one; /b all the money was combined, and it was all lost together., b She said to him: My teacher, /b do b you remember when you signed on my marriage contract? He said to his students: I remember that when I signed on the marriage contract of this /b woman, b and I read in it, /b it listed b a thousand thousands, /b i.e., one million b gold dinars /b as a dowry b from her father’s house, aside from that /b which was promised her b from her father-in-law. Rabban Yoḥa ben Zakkai cried and said: How fortunate are you, Israel, /b for b when /b Israel b performs the will of /b the b Omnipresent, no nation or tongue /b can b rule over them; and when /b Israel b does not perform the will of the Omnipresent, He delivers them into the hand of a lowly nation. Not /b only are they delivered b into the hand of a lowly nation, but even into the hand of the animals of a lowly nation, /b as in the pitiful instance of Nakdimon’s daughter.,The recorded incident implies that Nakdimon lost all of his wealth after having failed to use it for acts of kindness. The Gemara asks: b And did not Nakdimon ben Guryon perform charity? Isn’t it taught /b in a i baraita /i : b They said about Nakdimon ben Guryon /b that b when he would leave his home /b to go b to the study hall, /b there were b fine woolen garments /b his attendants b would /b |
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154. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116| 26a. ואלו קרעין שאין מתאחין הקורע על אביו ועל אמו ועל רבו שלימדו תורה ועל נשיא ועל אב ב"ד ועל שמועות הרעות ועל ברכת השם ועל ספר תורה שנשרף ועל ערי יהודה ועל המקדש ועל ירושלים וקורע על מקדש ומוסיף על ירושלים,אביו ואמו ורבו שלימדו תורה מנלן דכתיב (מלכים ב ב, יב) ואלישע ראה והוא מצעק אבי אבי רכב ישראל ופרשיו אבי אבי זה אביו ואמו רכב ישראל ופרשיו זה רבו שלימדו תורה,מאי משמע כדמתרגם רב יוסף רבי רבי דטב להון לישראל בצלותיה מרתיכין ופרשין,ולא מתאחין מנלן דכתיב (מלכים ב ב, יב) ויחזק בבגדיו ויקרעם לשנים קרעים ממשמע שנאמר ויקרעם איני יודע שלשנים אלא מלמד שקרועים ועומדים לשנים לעולם,אמר ליה ריש לקיש לרבי יוחנן אליהו חי הוא אמר ליה כיון דכתיב (מלכים ב ב, יב) ולא ראהו עוד לגבי דידיה כמת דמי,נשיא ואב בית דין ושמועות הרעות מנלן דכתיב (שמואל ב א, יא) ויחזק דוד בבגדיו ויקרעם וגם כל האנשים אשר אתו ויספדו ויבכו ויצומו עד הערב על שאול ועל יהונתן בנו ועל עם ה' ועל בית ישראל כי נפלו בחרב,שאול זה נשיא יהונתן זה אב ב"ד על עם ה' ועל בית ישראל אלו שמועות הרעות,א"ל רב בר שבא לרב כהנא ואימא עד דהוו כולהו א"ל על על הפסיק הענין,ומי קרעינן אשמועות הרעות והא אמרו ליה לשמואל קטל שבור מלכא תריסר אלפי יהודאי במזיגת קסרי ולא קרע לא אמרו אלא ברוב צבור וכמעשה שהיה,ומי קטל שבור מלכא יהודאי והא א"ל שבור מלכא לשמואל תיתי לי דלא קטלי יהודי מעולם התם אינהו גרמי לנפשייהו דא"ר אמי לקל יתירי דמזיגת קסרי פקע שורא דלודקיא,על ברכת השם מנלן דכתיב (מלכים ב יח, לז) ויבא אליקים בן חלקיה אשר על הבית ושבנא הסופר ויואח בן אסף המזכיר אל חזקיהו קרועי בגדים,ת"ר אחד השומע ואחד השומע מפי השומע חייב לקרוע והעדים אינן חייבין לקרוע שכבר קרעו בשעה ששמעו,בשעה ששמעו מאי הוי הא קא שמעי השתא לא ס"ד דכתיב (מלכים ב יט, א) ויהי כשמוע המלך חזקיהו ויקרע את בגדיו המלך קרע והם לא קרעו,ולא מתאחין מנלן אתיא קריעה קריעה,ספר תורה שנשרף מנלן דכתיב (ירמיהו לו, כג) ויהי כקרא יהודי שלש דלתות וארבעה ויקרעה בתער הסופר והשלך אל האש אשר אל האח וגו' מאי שלש דלתות וארבעה,אמרו ליה ליהויקים כתב ירמיה ספר קינות אמר להו מה כתיב ביה (איכה א, א) איכה ישבה בדד אמר להו אנא מלכא א"ל (איכה א, ב) בכה תבכה בלילה אנא מלכא (איכה א, ג) גלתה יהודה מעוני אנא מלכא (איכה א, ד) דרכי ציון אבלות אנא מלכא,(איכה א, ה) היו צריה לראש אמר להו מאן אמרה (איכה א, ה) כי ה' הוגה על רוב פשעיה מיד קדר כל אזכרות שבה ושרפן באש והיינו דכתיב (ירמיהו לו, כד) ולא פחדו ולא קרעו את בגדיהם מכלל דבעו למיקרע,אמר ליה רב פפא לאביי אימר משום שמועות הרעות א"ל שמועות רעות בההיא שעתא מי הוו,א"ר חלבו אמר רב הונא הרואה ספר תורה שנקרע חייב לקרוע שתי קריעות אחד על הגויל ואחד על הכתב שנאמר (ירמיהו לו, כז) אחרי שרוף המלך את המגלה ואת הדברים,רבי אבא ורב הונא בר חייא הוו יתבי קמיה דרבי אבא בעא לאפנויי שקליה לטוטפתיה אחתיה אבי סדיא אתאי בת נעמיתא בעא למיבלעיה,אמר השתא איחייבין לי שתי קריעות א"ל מנא לך הא והא בדידי הוה עובדא ואתאי לקמיה דרב מתנה ולא הוה בידיה אתאי לקמיה דרב יהודה ואמר לי הכי אמר שמואל לא אמרו אלא בזרוע וכמעשה שהיה,ערי יהודה מנלן דכתיב (ירמיהו מא, ה) ויבאו אנשים משכם משילו ומשמרון שמונים איש מגולחי זקן וקרועי בגדים ומתגודדים ומנחה ולבונה בידם להביא בית ה' וגו',א"ר חלבו אמר עולא ביראה אמר ר' אלעזר הרואה ערי יהודה בחורבנן אומר (ישעיהו סד, ט) ערי קדשך היו מדבר וקורע ירושלים בחורבנה אומר (ישעיהו סד, ט) ציון מדבר היתה ירושלם שממה וקורע בית המקדש בחורבנו אומר (ישעיהו סד, י) בית קדשנו ותפארתנו אשר הללוך אבותינו היה לשריפת אש וכל מחמדינו היה לחרבה וקורע:,קורע על מקדש ומוסיף על ירושלים: ורמינהו אחד השומע ואחד הרואה כיון שהגיע לצופים קורע וקורע על מקדש בפני עצמו ועל ירושלים בפני עצמה,לא קשיא הא דפגע במקדש ברישא הא דפגע בירושלים ברישא,תנו רבנן וכולן רשאין לשוללן ולמוללן וללוקטן ולעשותן כמין סולמות אבל לא לאחותן,אמר רב חסדא | 26a. b And these are the rents /b of mourning b that may never be /b properly b mended: One who rends /b his garments b for /b the death b his father, or for his mother, or for his teacher who taught him Torah, or for /b the b i Nasi /i , or for /b the b president of the court; or upon /b hearing b evil tidings; or /b hearing God’s b name being blessed, /b which is a euphemism for hearing God’s name being cursed; b or when a Torah scroll has been burned; or upon /b seeing b the cities of Judea /b that were destroyed b or the /b destroyed b Temple or Jerusalem /b in ruins. This is the way one conducts himself when approaching Jerusalem when it lies in ruin: b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. /b ,The Gemara elaborates upon the i halakhot /i mentioned in this i baraita /i : b From where do we /b derive that one must rend his clothing for b his father, his mother, and his teacher who taught him Torah? As it is written /b with regard to the prophet Elijah, when he ascended to Heaven in a tempest: b “And Elisha saw it, and he cried, My father, my father, the chariots of Israel and their horsemen” /b (II Kings 2:12). The Gemara interprets this verse as follows: b “My father, my father”; this /b comes to teach that one must rend his garments for the death of b his father or mother. “The chariots of Israel and their horsemen”; this /b comes to include also b one’s teacher who taught him Torah. /b ,The Gemara asks: b From where /b may it b be inferred /b that this is referring to one’s teacher? The Gemara explains: b As /b the verse b was translated by Rav Yosef: My teacher, my teacher, who was better for /b the protection of the b Jewish people with his prayers than /b an army with b chariots and horsemen. /b , b And from where do we /b derive that these rents b are never /b to be properly b mended? As it is written: “And he took hold of his own clothes, and rent them in two pieces” /b (II Kings 2:12). b From the fact that /b it b is stated: “And he rent them,” do I not know that /b he rent them b in two /b pieces? b Rather, /b when the verse adds that they were torn into two pieces, b it teaches that they must remain torn in two /b pieces b forever. /b Accordingly, this rent must never be properly mended., b Reish Lakish said to Rabbi Yoḥa: /b But isn’t b Elijah /b still b alive? /b Why, then, did Elisha rend his garments for him? b He said to him: Since it is written: “And he saw him no more” /b (II Kings 2:12), Elijah was b considered dead from /b Elisha’s perspective, and so Elisha rent his clothing for him.,§ b From where do we /b derive that one must rend his clothing for the death of the b i Nasi /i or /b the b president of the court and /b upon hearing b evil tidings? As it is written, /b when David heard about the defeat of Israel and the death of Saul and his sons: b “Then David took hold of his clothes, and rent them; and likewise all the men that were with him: And they mourned, and wept, and fasted until evening, for Saul and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword” /b (II Samuel 1:11–12).,The Gemara explains how the aforementioned i halakhot /i are derived from the verse: b “Saul”; this is /b a reference to the b i Nasi /i , /b as Saul was king of Israel. b “Jonathan”; this is /b a reference to the b president of the court. “For the people of the Lord, and for the house of the Israel”; these are /b a reference to b evil tidings. /b , b Rav bar Shaba said to Rav Kahana: But /b perhaps you can b say /b that one need not rend his clothing b until all these /b calamities occur together, and that rending clothing is performed only over a tragedy of this magnitude. b He said to him: /b The repetition of the word “for”: b “For /b Saul,” b “for /b Jonathan,” and “for the people of the Lord” b divides the matter /b and teaches that each individual misfortune is sufficient cause to rend one’s garments.,The Gemara asks: b But do we /b actually b rend /b our clothing upon hearing b evil tidings? But didn’t they say to Shmuel: King Shapur killed twelve thousand Jews in Mezigat Caesarea, and /b Shmuel b did not rend /b his clothing?The Gemara answers: b They said /b that one must rend his clothing upon hearing evil tidings b only /b in a case where the calamity involved b the majority of the community /b of Israel b and resembles the incident that occurred /b when Saul was killed and the entire nation of Israel suffered defeat.,The Gemara tangentially asks: b Did King Shapur /b really b kill Jews? But didn’t King Shapur say to Shmuel: I have /b a blessing b coming to me, for I have never killed a Jew? /b The Gemara answers: King Shapur never instigated the killing of Jews; b there, /b however, b they brought it upon themselves, as Rabbi Ami said /b in an exaggerated manner: b Due to the noise of the /b harp b strings /b of b Mezigat Caesarea, the walls of Laodicea were breached, /b for the residents of the city celebrated when they rebelled against King Shapur. Because they rebelled against him and threatened his rule, he was forced to kill them.,§ The Gemara continues its analysis of the i baraita /i : b From where do we /b derive that one must rend his garments b upon /b hearing God’s b name being blessed, /b i.e., cursed? b As it is written /b with regard to the blasphemous words said by Rab-shakeh: b “Then came Eliakim, son of Hilkiya, who was over the household, and Shebna the scribe, and Joah, son of Asaph, the recorder, to Hezekiah with their clothes rent” /b (II Kings 18:37)., b The Sages taught /b a i baraita /i with regard to this issue: Both b one who /b actually b hears /b the curse b and one who hears from the mouth of /b the one b who heard /b the curse b are obligated to rend /b their garments. b But the witnesses /b who testify against the person who uttered the blasphemy b are not obligated to rend /b their clothing when they testify as to what they heard b because they already rent /b their clothing b when they heard /b the curse the first time.,The Gemara asks: b What /b difference b does /b it make that they rent their garments b when they heard /b the curse the first time? b Didn’t they hear /b it again b now? /b The Gemara rejects this argument: b This will not enter your mind, as it is written: “And it came to pass, when King Hezekiah heard it, that he rent his clothes” /b (II Kings 19:1). This indicates that b the king rent /b his garments, b but /b those who reported the blasphemy to him b did not rend /b theirs, as they had already rent their garments the first time., b And from where do we /b derive that these rents b may not be /b properly b mended? This is derived /b by way of a verbal analogy between the verb b rending /b used here with regard to Hezekiah and the verb b rending /b used in the case of Elijah and Elisha.,§ b From where do we /b derive that one must rend his garments when b a Torah scroll has been burned? As it is written: “And it came to pass, that when Jehudi had read three or four leaves, he would cut it with a penknife, and cast it into the fire that was in the brazier” /b (Jeremiah 36:23). With regard to the verse itself the Gemara asks: b What /b is meant by b “three or four leaves,” /b and why did he cut the book only at that point?,The Gemara explains: b They said to Jehoiakim: Jeremiah has written a book of Lamentations /b over the future downfall and destruction of Jerusalem. b He said to them: What is written in it? /b They read him the first verse: b “How does the city sit solitary” /b (Lamentations 1:1). b He said to them: I am king, /b and this does not apply to me. b They read him /b the second verse: b “She weeps sore in the night” /b (Lamentations 1:2). He said to them: b I am king, /b and this does not apply to me. They read him the third verse: b “Judah is gone into exile due to affliction” /b (Lamentations 1:3). He said to them: b I am king. /b They read to him: b “The ways of Zion do mourn” /b (Lamentations 1:4). He said to them: b I am king. /b These are the four leaves, or verses, that he read first.,They read him an additional verse: b “Her adversaries have become the chief” /b (Lamentations 1:5), i.e., the reigning king will be removed from power. Once he heard this, b he said to them: Who said /b this? They said to him: This is the continuation of the verse: b “For the Lord has afflicted her for the multitude of her transgressions” /b (Lamentations 1:5). b Immediately, he cut out all the names /b of God b from /b the book b and burned them in fire. This is as it is written: “Yet they were not afraid, nor rent their garments, /b neither the king, nor any of his servants that heard all these words” (Jeremiah 36:24). b By inference, /b this shows b that /b they b were required to rend /b their clothing when they saw this., b Rav Pappa said to Abaye: /b Perhaps you can b say /b that they should have rent their garments b due to the evil tidings /b contained in the scroll and not because of the destruction of the book? Abaye b said to him: Were they evil tidings at that time? /b This was a prophecy and not an account of current events., b Rabbi Ḥelbo said /b that b Rav Huna said: One who sees a Torah scroll that was torn is obligated to make two rents, one for the parchment /b that was damaged b and one for the writing, as it is stated: /b “Then the word of the Lord came to Jeremiah, b after the king had burned the scroll and the words” /b (Jeremiah 36:27). This implies that a separate rent must be made for each of them, both the parchment and the writing.,It was related that b Rabbi Abba and Rav Huna bar Ḥiyya were sitting before Rabbi Abba. /b Rabbi Abba b needed to relieve himself. He removed his phylacteries /b from his head and b placed them on the cushion /b on which he was sitting. b An ostrich came and wanted to swallow /b the phylacteries., b He said: Now, /b had it succeeded to swallow it, b I would have been obligated to make two rents. He said to him: From where do you /b derive b this? There was an incident in which I /b was involved b and I came before Rav Mattana /b asking what to do, b but he did not have /b an answer readily available. b I /b then b came before Rav Yehuda, and he said to me: Shmuel said as follows: They said /b that one is obligated to rend his clothing b only /b when a Torah scroll or some other sacred book is torn b by force, and it resembles the incident that occurred /b with Jehoiakim.,§ b From where do we /b derive that one must rend his garments upon seeing b the cities of Judea /b in ruin? b As it is written: “There came certain men from Shechem, from Shiloh, and from Samaria, eighty people, their beards shaven, and their clothes rent, and having cut themselves, with offerings and incense in their hand, to bring to the house of the Lord” /b (Jeremiah 41:5). This indicates that they rent their garments upon seeing the destruction., b Rabbi Ḥelbo said /b that b Ulla Bira’a said /b that b Rabbi Elazar said: One who sees the cities of Judea in their desolation says: “Your sacred cities are become a wilderness” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b Jerusalem in its desolation says: “Zion is a wilderness, Jerusalem a desolation” /b (Isaiah 64:9), b and /b then b rends /b his garments. One who sees b the Temple in its desolation says: “Our sacred and our beautiful house, where our fathers praised You, is burned with fire; and all our pleasant things are laid waste” ( /b Isaiah 64:10), b and /b then b rends /b his garments.,It was taught in the i baraita /i : b He /b first b rends /b his garments b for the Temple and /b then b extends /b the rent b for Jerusalem. And they raise a contradiction /b from another i baraita /i that states: Both b one who hears /b that Jerusalem is in ruin b and one who sees /b the destruction, b once he reaches /b Mount b Scopus [ i Tzofim /i ], rends /b his garments. b And he rends /b his garments b for the Temple separately and for Jerusalem separately. /b ,The Gemara answers: b This is not difficult. This /b i baraita /i , which states that instead of making a separate rent for Jerusalem one may extend the first rent that he had made for the Temple, is referring to the case where b one reached the Temple first, /b before seeing the rest of Jerusalem, and saw it in ruin. b That /b i baraita /i , which states that one must make separate rents for Jerusalem and for the Temple, is referring to the case where b one reached Jerusalem first, /b and only afterward the Temple.,§ b The Sages taught /b the following i baraita /i : b And all of these /b rents, b one may tack them /b together with loose stitches, b and hem them, and gather them, and fix them /b with imprecise b ladder-like /b stitches. b But one may not mend them /b with precise stitches., b Rav Ḥisda said: /b |
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155. Origen, Against Celsus, 1.47, 4.73 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114 | 1.47. I would like to say to Celsus, who represents the Jew as accepting somehow John as a Baptist, who baptized Jesus, that the existence of John the Baptist, baptizing for the remission of sins, is related by one who lived no great length of time after John and Jesus. For in the 18th book of his Antiquities of the Jews, Josephus bears witness to John as having been a Baptist, and as promising purification to those who underwent the rite. Now this writer, although not believing in Jesus as the Christ, in seeking after the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ, who was a prophet, says nevertheless - being, although against his will, not far from the truth- that these disasters happened to the Jews as a punishment for the death of James the Just, who was a brother of Jesus (called Christ), - the Jews having put him to death, although he was a man most distinguished for his justice. Paul, a genuine disciple of Jesus, says that he regarded this James as a brother of the Lord, not so much on account of their relationship by blood, or of their being brought up together, as because of his virtue and doctrine. If, then, he says that it was on account of James that the desolation of Jerusalem was made to overtake the Jews, how should it not be more in accordance with reason to say that it happened on account (of the death) of Jesus Christ, of whose divinity so many Churches are witnesses, composed of those who have been convened from a flood of sins, and who have joined themselves to the Creator, and who refer all their actions to His good pleasure. 4.73. And as a sequel to his non-understanding of the statements regarding the wrath of God, he continues: Is it not ridiculous to suppose that, whereas a man, who became angry with the Jews, slew them all from the youth upwards, and burned their city (so powerless were they to resist him), the mighty God, as they say, being angry, and indigt, and uttering threats, should, (instead of punishing them) send His own Son, who endured the sufferings which He did? If the Jews, then, after the treatment which they dared to inflict upon Jesus, perished with all their youth, and had their city consumed by fire, they suffered this punishment in consequence of no other wrath than that which they treasured up for themselves; for the judgment of God against them, which was determined by the divine appointment, is termed wrath agreeably to a traditional usage of the Hebrews. And what the Son of the mighty God suffered, He suffered voluntarily for the salvation of men, as has been stated to the best of my ability in the preceding pages. He then continues: But that I may speak not of the Jews alone (for that is not my object), but of the whole of nature, as I promised, I will bring out more clearly what has been already stated. Now what modest man, on reading these words, and knowing the weakness of humanity, would not be indigt at the offensive nature of the promise to give an account of the whole of nature, and at an arrogance like that which prompted him to inscribe upon his book the title which he ventured to give it (of a True Discourse)? But let us see what he has to say regarding the whole of nature, and what he is to place in a clearer light. |
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156. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 20, 21| 5b. אינו מהם אמרו ליה רבנן לרבא מר לא בהסתר פנים איתיה ולא בוהיה לאכול איתיה אמר להו מי ידעיתו כמה משדרנא בצנעא בי שבור מלכא אפי' הכי יהבו ביה רבנן עינייהו אדהכי שדור דבי שבור מלכא וגרבוהו אמר היינו דתניא אמר רבן שמעון בן גמליאל כל מקום שנתנו חכמים עיניהם או מיתה או עוני,(דברים לא, יח) ואנכי הסתר אסתיר פני ביום ההוא אמר רבא אמר הקב"ה אף על פי שהסתרתי פני מהם בחלום אדבר בו רב יוסף אמר ידו נטויה עלינו שנאמר (ישעיהו נא, טז) ובצל ידי כסיתיך,ר' יהושע בן חנניה הוה קאי בי קיסר אחוי ליה ההוא אפיקורוסא עמא דאהדרינהו מריה לאפיה מיניה אחוי ליה ידו נטויה עלינו אמר ליה קיסר לר' יהושע מאי אחוי לך עמא דאהדרינהו מריה לאפיה מיניה ואנא מחוינא ליה ידו נטויה עלינו,אמרו ליה לההוא מינא מאי אחויית ליה עמא דאהדרינהו מריה מיניה ומאי אחוי לך לא ידענא אמרו גברא דלא ידע מאי מחוו ליה במחוג יחוי קמי מלכא אפקוהו וקטלוהו,כי קא ניחא נפשיה דרבי יהושע בן חנניה אמרו ליה רבנן מאי תיהוי עלן מאפיקורוסין אמר להם (ירמיהו מט, ז) אבדה עצה מבנים נסרחה חכמתם כיון שאבדה עצה מבנים נסרחה חכמתן של אומות העולם,ואי בעית אימא מהכא (בראשית לג, יב) ויאמר נסעה ונלכה ואלכה לנגדך,רבי אילא הוה סליק בדרגא דבי רבה בר שילא שמעיה לינוקא דהוה קא קרי (עמוס ד, יג) כי הנה יוצר הרים ובורא רוח ומגיד לאדם מה שיחו אמר עבד שרבו מגיד לו מה שיחו תקנה יש לו מאי מה שיחו אמר רב אפילו שיחה יתירה שבין איש לאשתו מגידים לו לאדם בשעת מיתה,איני והא רב כהנא הוה גני תותי פורייה דרב ושמעיה דסח וצחק ועשה צרכיו אמר דמי פומיה דרב כמאן דלא טעים ליה תבשילא אמר ליה כהנא פוק לאו אורח ארעא,לא קשיא כאן דצריך לרצויה הא דלא צריך לרצויה,(ירמיהו יג, יז) ואם לא תשמעוה במסתרים תבכה נפשי מפני גוה אמר רב שמואל בר איניא משמיה דרב מקום יש לו להקב"ה ומסתרים שמו מאי מפני גוה אמר רב שמואל בר יצחק מפני גאוותן של ישראל שניטלה מהם ונתנה לעובדי כוכבים ר' שמואל בר נחמני אמר מפני גאוותה של מלכות שמים,ומי איכא בכיה קמיה הקב"ה והאמר רב פפא אין עציבות לפני הקב"ה שנאמר (דברי הימים א טז, כז) הוד והדר לפניו עוז וחדוה במקומו לא קשיא הא בבתי גואי הא בבתי בראי,ובבתי בראי לא והא כתיב (ישעיהו כב, יב) ויקרא אדני ה' צבאות ביום ההוא לבכי ולמספד ולקרחה ולחגור שק שאני חרבן בית המקדש דאפילו מלאכי שלום בכו שנאמר (ישעיהו לג, ז) הן אראלם צעקו חוצה מלאכי שלום מר יבכיון:,(ירמיהו יג, יז) ודמע תדמע ותרד עיני דמעה כי נשבה עדר ה' אמר ר' אלעזר שלש דמעות הללו למה אחת על מקדש ראשון ואחת על מקדש שני ואחת על ישראל שגלו ממקומן ואיכא דאמרי אחת על ביטול תורה,בשלמא למאן דאמר על ישראל שגלו היינו דכתיב כי נשבה עדר ה' אלא למאן דאמר על ביטול תורה מאי כי נשבה עדר ה' כיון שגלו ישראל ממקומן אין לך ביטול תורה גדול מזה,תנו רבנן שלשה הקב"ה בוכה עליהן בכל יום על שאפשר לעסוק בתורה ואינו עוסק ועל שאי אפשר לעסוק בתורה ועוסק ועל פרנס המתגאה על הצבור,רבי הוה נקיט ספר קינות וקא קרי בגויה כי מטא להאי פסוקא (איכה ב, א) השליך משמים ארץ נפל מן ידיה אמר מאיגרא רם לבירא עמיקתא,רבי ורבי חייא הוו שקלי ואזלי באורחא כי מטו לההוא מתא אמרי איכא צורבא מרבנן הכא נזיל וניקביל אפיה אמרי איכא צורבא מרבנן הכא ומאור עינים הוא אמר ליה ר' חייא לרבי תיב את לא תזלזל בנשיאותך איזיל אנא ואקביל אפיה,תקפיה ואזל בהדיה כי הוו מיפטרי מיניה אמר להו אתם הקבלתם פנים הנראים ואינן רואין תזכו להקביל פנים הרואים ואינן נראין אמר ליה איכו השתא מנעתן מהאי בירכתא,אמרו ליה ממאן שמיעא לך מפרקיה דרבי יעקב שמיע לי דרבי יעקב איש כפר חיטייא הוה מקביל אפיה דרביה כל יומא כי קש א"ל לא נצטער מר דלא יכיל מר,אמר ליה מי זוטר מאי דכתיב בהו ברבנן (תהלים מט, י) ויחי עוד לנצח לא יראה השחת כי יראה חכמים ימותו ומה הרואה חכמים במיתתן יחיה בחייהן על אחת כמה וכמה,רב אידי אבוה דרבי יעקב בר אידי הוה רגיל דהוה אזיל תלתא ירחי באורחא וחד יומא בבי רב והוו קרו ליה רבנן בר בי רב דחד יומא חלש דעתיה קרי אנפשיה (איוב יב, ד) שחוק לרעהו אהיה וגו' א"ל ר' יוחנן במטותא מינך לא תעניש להו רבנן,נפק ר' יוחנן לבי מדרשא ודרש (ישעיהו נח, ב) ואותי יום יום ידרשון ודעת דרכי יחפצון וכי ביום דורשין אותו ובלילה אין דורשין אותו אלא לומר לך כל העוסק בתורה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עסק כל השנה כולה,וכן במדת פורענות דכתיב (במדבר יד, לד) במספר הימים אשר תרתם את הארץ וכי ארבעים שנה חטאו והלא ארבעים יום חטאו אלא לומר לך כל העובר עבירה אפי' יום אחד בשנה מעלה עליו הכתוב כאילו עבר כל השנה כולה:,אי זהו קטן כל שאינו יכול לרכוב על כתפו של אביו: מתקיף לה רבי זירא | 5b. b is not from /b among b them. The Sages said to Rava: Master, you are not subject to /b His b hiding /b of the b face, /b as your prayers are heard, b and you are not subject to: “And they shall be devoured,” /b as the authorities take nothing from you. b He said to them: Do you know how many /b gifts b I send in private to the house of King Shapur? /b Although it might seem that the monarchy does not take anything from me, in actuality I am forced to give many bribes. b Even so, the Sages looked upon /b Rava with suspicion. b In the meantime, /b messengers b from the house of King Shapur sent /b for him b and imprisoned him /b to extort more money from him. Rava b said: This is as it is taught /b in a i baraita /i that b Rabban Shimon ben Gamliel said: Wherever the Sages looked upon /b someone, it resulted in b either death or poverty. /b ,With regard to the verse: b “And I will hide my face in that day” /b (Deuteronomy 31:18), b Rava said /b that b the Holy One, Blessed be He, said: Even though I hid my face from them /b and My Divine Presence is not revealed, nevertheless: b “I speak with him in a dream” /b (Numbers 12:6). b Rav Yosef said: His hand is outstretched, /b guarding b over us, as it is stated: “And I have covered you in the shadow of my hand” /b (Isaiah 51:16).,The Gemara relates: b Rabbi Yehoshua ben Ḥaya was standing in /b the b house of the Caesar. A certain heretic, /b who was also present, b gestured to him, /b indicating that his was b the nation whose Master, /b God, b turned His face /b away b from it. /b Rabbi Yehoshua b gestured to him /b that b His hand is outstretched over us /b in protection. b The Caesar said to Rabbi Yehoshua: What did he gesture to you, /b and how did you respond? He replied: He indicated that mine is b the nation whose Master turned His face from it, and I gestured to him /b that b His hand is outstretched over us. /b ,The members of the Caesar’s household b said to that heretic: What did you gesture to him? /b He said to them: I gestured that his is b the nation whose Master has turned /b His face b from it. /b They asked: b And what did he gesture to you? /b He said to them: b I don’t know; /b I did not understand. b They said: /b How can b a man who does not know what /b others b gesture to him /b dare to b gesture in the presence of the king? They took him out and killed him. /b ,The Gemara relates: b When Rabbi Yehoshua ben Ḥaya was dying, the Sages said to him: What will become of us, from /b the threat of b the heretics, /b when there is no scholar like you who can refute them? b He said to them /b that the verse states: “Is wisdom no more in Teiman? b Has counsel perished from the prudent? Has their wisdom vanished?” /b (Jeremiah 49:7). He explained: b Since counsel has perished from the prudent, /b from the Jewish people, the b wisdom of the nations of the world has vanished /b as well, and there will be no superior scholars among them., b And if you wish, say /b instead that the same idea can be derived b from here: “And he said: Let us take our journey, and let us go, and I will go corresponding to you” /b (Genesis 33:12). Just as the Jewish people rise and fall, so too, the nations of the world simultaneously rise and fall, and they will never have an advantage.,The Gemara relates that b Rabbi Ila was ascending the stairs in the house of Rabba bar Sheila, /b a children’s teacher. b He heard a child who was reading /b a verse out loud: b “For, lo, He Who forms the mountains, and creates the wind, and declares to man what is his speech” /b (Amos 4:13). Rabbi Ila b said: /b With regard to b a servant whose master declares to him what is his /b proper b speech, is there a remedy for him? /b The Gemara asks. b What /b is the meaning of the phrase: b “What is his speech”? Rav said: Even frivolous speech that is between a man and his wife /b before engaging in relations b is declared to a person at the time of death, /b and he will have to account for it.,The Gemara asks: b Is that so? /b Is it prohibited for a man to speak in this manner with his wife? b Wasn’t Rav Kahana lying beneath Rav’s bed, and he heard /b Rav b chatting and laughing /b with his wife, b and performing his needs, /b i.e., having relations with her. Rav Kahana b said /b out loud: b The mouth of Rav is like /b one who b has never eaten a cooked dish, /b i.e., his behavior is lustful. Rav b said to him: Kahana, leave, as /b this is b not proper conduct. /b This shows that Rav himself engaged in frivolous talk before relations.,The Gemara answers: This is b not difficult. Here, /b where this type of speech is permitted, it is referring to a situation b where he must appease /b his wife before relations, and therefore this speech is appropriate. However, b this /b statement, that it is prohibited, is referring to a situation b where he doesn’t need to appease her. /b In these circumstances, it is prohibited to engage in excessively lighthearted chatter with one’s wife.,The verse states: b “But if you will not hear it, my soul shall weep in secret [ i bemistarim /i ] for your pride” /b (Jeremiah 13:17). b Rav Shmuel bar Inya said in the name of Rav: The Holy One, Blessed be He, has a place /b where He cries, b and its name is Mistarim. What /b is the meaning of b “for your pride”? Rav Shmuel bar Yitzḥak said: /b God cries b due to the pride of the Jewish people, which was taken from them and given to /b the gentile b nations. Rav Shmuel bar Naḥmani said: /b He cries b due to the pride of the kingdom of Heaven, /b which was removed from the world.,The Gemara asks: b But is there crying before the Holy One, Blessed be He? Didn’t Rav Pappa say: There is no sadness before the Holy One, Blessed be He, as it is stated: “Honor and majesty are before Him; strength and gladness are in His place” /b (I Chronicles 16:27)? The Gemara responds: This is b not difficult. This /b statement, that God cries, is referring to b the innermost chambers, /b where He can cry in secret, whereas b this /b statement, that He does not cry, is referring to b the outer chambers. /b ,The Gemara asks: b And doesn’t /b God cry b in the outer chambers? Isn’t it written: “And on that day the Lord, the God of hosts, called to weeping, and to mourning, and to baldness, and to girding with sackcloth” /b (Isaiah 22:12)? The Gemara responds: b The destruction of the Temple is different, as even the angels of peace cried, as it is stated: “Behold, their valiant ones cry without; the angels of peace weep bitterly” /b (Isaiah 33:7).,The verse continues: b “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” /b (Jeremiah 13:17). b Rabbi Elazar said: Why these three /b references to b tears /b in the verse? b One /b is b for the First Temple; one /b is b for the Second Temple; and one /b is b for the Jewish people who were exiled from their place. And there are /b those b who say: /b The last b one /b is b for /b the unavoidable b dereliction /b of the study of b Torah /b in the wake of the exile.,The Gemara asks: b Granted, according to the one who said /b that the last tear is b for the Jewish people who were exiled, this is as it is written: “Because the Lord’s flock is carried away captive.” However, according to the one who said /b that this tear is b for the dereliction /b of the study of b Torah, what /b is the meaning of: b “Because the Lord’s flock is carried away captive”? /b The Gemara answers: b Since the Jewish people were exiled from their place, there is no greater /b involuntary b dereliction /b of the study of b Torah than /b that which was caused by b this. /b , b The Sages taught /b that there are b three /b types of people b for whom the Holy One, Blessed be He, cries every day: For /b one b who is able to engage in Torah /b study b and does not engage /b in it; b and for /b one b who is unable to engage in Torah /b study and nevertheless he endeavors and b engages /b in it; b and for a leader who lords over the community. /b ,The Gemara relates: b Rabbi /b Yehuda HaNasi b was holding /b the b book of Lamentations and was reading from it. When he reached the verse: “He has cast down from heaven to earth /b the beauty of Israel” (Lamentations 2:1), in his distress the book b fell from his hand. He said: From a high roof to a deep pit, /b i.e., it is terrible to tumble from the sky to the ground.,§ The Gemara relates: b Rabbi /b Yehuda HaNasi b and Rabbi Ḥiyya were walking along the road. When they arrived at a certain city, they said: Is there a Torah scholar here whom we /b can b go and greet? /b The people of the city b said: There is a Torah scholar here but he is blind. Rabbi Ḥiyya said to Rabbi /b Yehuda HaNasi: b You sit /b here; b do not demean your /b dignified status as b i Nasi /i /b to visit someone beneath your stature. b I will go and greet him. /b ,Rabbi Yehuda HaNasi b grabbed him and went with him /b anyway, and together they greeted the blind scholar. b When they were leaving him, he said to them: You greeted /b one who is b seen and does not see; may you be worthy to greet /b the One Who b sees and is not seen. /b Rabbi Yehuda HaNasi b said to /b Rabbi Ḥiyya: b Now, if /b I had listened to you and not gone to greet him, b you would have prevented me from receiving this blessing. /b , b They said to /b the blind scholar: b From whom did you hear /b that we are worthy of this blessing? He said to them: b I heard /b it b from the instruction of Rabbi Ya’akov, as Rabbi Ya’akov of the village of Ḥitiyya would greet his teacher every day. When /b Rabbi Ya’akov b grew elderly, /b his teacher b said to him: Do not despair, my Master, that my Master is unable /b to make the effort to greet me. It is better that you should not visit me.,Rabbi Ya’akov b said to him: Is it /b a b minor /b matter, b that which is written about the Sages: “That he should still live always, that he should not see the pit. For he sees that wise men die” /b (Psalms 49:10–11)? In this regard an i a fortiori /i reference applies: b Just as one who sees Sages in their death will live, all the more so /b one who sees them b in their lifetime. /b From here the blind scholar learned the importance of greeting Torah scholars, which is why he blessed the Sages who came to greet him.,The Gemara relates: b Rav Idi, father of Rabbi Ya’akov bar Idi, would regularly travel three months on the road /b to reach the study hall b and /b as he would immediately travel back again to arrive home for the festival of i Sukkot /i , he spent only b one day in the school of Rav. And the Sages would /b disparagingly b call him: A student /b of Torah b for one day. He was offended /b and b read /b the following verse b about himself: “I am as one that is a laughingstock to his neighbor, /b a man who calls upon God, and He answers him” (Job 12:4). b Rabbi Yoḥa said to him: Please do not punish the Sages, /b i.e., do not take offense and be harsh with them, as this will cause them to be punished by God., b Rabbi Yoḥa left /b Rav Idi and went b to the study hall and taught: “Yet they seek Me daily, and delight to know My ways” /b (Isaiah 58:2). b But is /b it possible that only b during the day they seek Him and at night they do not seek Him? /b What is the meaning of daily? b Rather, /b this verse comes b to say to you /b that with regard to b anyone who engages in Torah /b study b even one day a year, the verse ascribes him /b credit b as though he engaged /b in Torah study b the entire year. /b , b And the same /b applies b to the attribute of punishment, as it is written: “After the number of the days in which you spied out the land, /b even forty days, for every day a year, shall you bear your iniquities” (Numbers 14:34). b But did they sin /b for b forty years? Didn’t they sin /b for only b forty days? Rather, /b this comes b to say to you /b that b anyone who transgresses a sin even one day a year, the verse ascribes him /b liability b as though he transgressed the entire year. /b ,§ The mishna taught: b Who is a minor /b who is exempt from the mitzva of appearance in the Temple? b Any /b child b who is unable to ride on his father’s shoulders /b and ascend from Jerusalem to the Temple Mount. b Rabbi Zeira strongly objects to this: /b |
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| 157. Cyril of Alexandria, Commentarii In Joannem, 2.116 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 |
| 158. Cyril of Alexandria, De Adoratione Et Cultu In Spiritu Et Veritate, 0 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 45 |
| 159. Epiphanius, De Mensuris Et Ponderibus, 14-15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 98 |
| 160. Didymus, Fragmenta In Psalmos, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 432 |
161. Anon., Numbers Rabba, 3.12, 18.21 (4th cent. CE - 9th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405| 3.12. וְהַחֹנִים לִפְנֵי הַמִּשְׁכָּן קֵדְמָה (במדבר ג, לח), זָכָה קְהָת שֶׁהִקִּיפוּ בָּנָיו הַמִּשְׁכָּן מִשְׁנֵי רוּחוֹת, הֲרֵי נַעֲשׂוּ שֵׁבֶט לֵוִי אַרְבַּע מַחְלָקוֹת לְהַקִּיף אַרְבָּעָה רוּחוֹת הַמִּשְׁכָּן כְּנֶגֶד אַרְבָּעָה דְּגָלִים, וּלְפִי מַעֲשֵׂיהֶם הָיוּ הַלְוִיִּם חוֹנִים לְאַרְבָּעָה רוּחוֹת כְּמוֹ שֶׁהָיוּ הַדְּגָלִים סְדוּרִים, הָא כֵיצַד, מַעֲרָב מִשָּׁם אוֹצְרוֹת שֶׁלֶג וְאוֹצְרוֹת בָּרָד וְקֹר וָחֹם, וּכְנֶגְדָן הָיוּ חוֹנִים דֶּגֶל אֶפְרַיִם וּבִנְיָמִין וּמְנַשֶּׁה שֶׁהָיוּ גִּבּוֹרִים, כְּדֵי לַעֲמֹד בְּכֻלָּם, וְכֵן הִשְׁרָה הַמָּקוֹם לְרוּחַ מַעֲרָב גֵּרְשׁוֹן שֶׁהָיָה עֲבוֹדָתוֹ בַּקֹּדֶשׁ (במדבר ג, כה): הָאֹהֶל מִכְסֵהוּ וּמָסָךְ, מִי יַעֲמֹד לִפְנֵי שֶׁלֶג וּבָרָד וְקֹר וָחֹם, אֹהֶל וּמִכְסֶה וּמָסָךְ, וּלְכָךְ נִקְרָא גֵּרְשׁוֹן, מִי יָגוּר נֶגֶד שֶׁלֶג וּבָרָד וְקֹר וָחֹם, מִי שֶׁהוּא חָזָק כַּשֵּׁן, וְאֵין שֵׁן אֶלָּא לָשׁוֹן חָזָק, כְּדִכְתִיב (שיר השירים ה, יד): מֵעָיו עֶשֶׁת שֵׁן. דָּרוֹם טַלְּלֵי בְּרָכָה וְגִשְׁמֵי בְּרָכָה יוֹצְאִין מִמֶּנּוּ לָעוֹלָם, וְשָׁם חוֹנִים דֶּגֶל רְאוּבֵן שֶׁהוּא בַּעַל תְּשׁוּבָה, שֶׁבִּזְכוּת הַתְּשׁוּבָה הַגְּשָׁמִים יוֹרְדִין, וְכֵן הִשְׁרָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְאוֹתוֹ רוּחַ דָּרוֹם בְּנֵי קְהָת, שֶׁהָיוּ נוֹשְׂאִין הָאָרוֹן שֶׁבּוֹ הַתּוֹרָה, שֶׁאֵין הַגְּשָׁמִים תְּלוּיִים אֶלָּא עַל הַתּוֹרָה, שֶׁנֶּאֱמַר (ויקרא כו, ג ד): אִם בְּחֻקֹּתַי תֵּלֵכוּ וגו' וְנָתַתִּי גִשְׁמֵיכֶם וגו', (ויקרא כו, טו): וְאִם בְּחֻקֹּתַי תִּמְאָסוּ וגו' (ויקרא כו, יט): וְנָתַתִּי אֶת שְׁמֵיכֶם כַּבַּרְזֶל, וּלְכָךְ נִקְרָא קְהָת כְּמָה דְתֵימָא (קהלת י, י): אִם קֵהָה הַבַּרְזֶל, אִם רָאִיתָ שֶׁקָּהוּ הַשָּׁמַיִם מִלְּהוֹרִיד מָטָר וְנַעֲשׂוּ בַּרְזֶל, כְּמָה דְתֵימָא: וְנָתַתִּי אֶת שְׁמֵיכֶם כַּבַּרְזֶל, הֱוֵי יוֹדֵעַ בַּעֲבוּר עֹנֶשׁ הַתּוֹרָה שֶׁלֹא קִיְמוּ, דִּכְתִיב (קהלת י, י): וְהוּא לֹא פָנִים קִלְקַל, עַל שֶׁלֹא קִיְמוּ הַתּוֹרָה שֶׁנְּתָנָהּ לָהֶם פָּנִים בְּפָנִים, כְּמָה דְתֵימָא (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם וגו' וְקִלְקְלוּ מַעֲשֵׂיהֶם, הֱוֵי: קִלְקַל, צָפוֹן מִשָּׁם הַחשֶׁךְ יוֹצֵא לָעוֹלָם וְשָׁם הָיוּ חוֹנִים שֵׁבֶט דָּן שֶׁהָיוּ חשֶׁךְ בַּעֲבוֹדָה זָרָה שֶׁעָשָׂה יָרָבְעָם וְהִנִּיחַ בְּדָן, לְכָךְ הָיוּ חוֹנִים שָׁם בְּנֵי מְרָרִי שֶׁהָיְתָה עֲבוֹדָתָם הָעֵצִים (במדבר ג, לו). קַרְשֵׁי הַמִּשְׁכָּן וּבְרִיחָיו וְעַמֻּדָיו, כְּמָה דְתֵימָא (ירמיה י, ח): מוּסַר הֲבָלִים עֵץ הוּא, וּלְכָךְ נִקְרָא שְׁמוֹ מְרָרִי, עַל מֵרוּר. מִזְרָח מִשָּׁם הָאוֹר יוֹצֵא לָעוֹלָם וְשָׁם הָיוּ חוֹנִים דֶּגֶל יְהוּדָה שֶׁהָיוּ בַּעֲלֵי מְלוּכָה בַּעֲלֵי תּוֹרָה בַּעֲלֵי מִצְווֹת, לְכָךְ הָיוּ חוֹנִים שָׁם משֶׁה וְאַהֲרֹן וּבָנָיו שֶׁהָיוּ בַּעֲלֵי תּוֹרָה, בַּעֲלֵי מִצְווֹת, מְכַפְּרִים עַל יִשְׂרָאֵל בִּתְפִלָּתָם וּבְקָרְבָּנָם, וַעֲלֵיהֶם נֶאֱמַר אַשְׁרֵי צַדִּיק וְאַשְׁרֵי שְׁכֵנוֹ, אֵלּוּ שְׁבָטִים שֶׁהָיוּ סְמוּכִים לְמשֶׁה וּלְאַהֲרֹן, יְהוּדָה וְיִשָֹּׂשכָר וּזְבוּלוּן, הָיוּ כֻּלָּם גְּדוֹלִים בַּתּוֹרָה (בראשית מט, י): לֹא יָסוּר שֵׁבֶט וגו', (דברי הימים א יב, לג). וּמִבְּנֵי יִשָֹּׂשכָר יוֹדְעֵי בִינָה וגו', (שופטים ה, יד): וּמִזְבוּלֻן משְׁכִים בְּשֵׁבֶט סֹפֵר, עַל שֶׁהָיוּ שְׁכֵנִים לַתּוֹרָה נַעֲשׂוּ כֻּלָּן בְּנֵי תּוֹרָה, וּשְׁלשָׁה שֶׁל דָּרוֹם שֶׁהָיוּ לְבַעֲלֵי מַחֲלֹקֶת סְמוּכִין, אָבְדוּ עִמָּהֶם, וַעֲלֵיהֶם נֶאֱמַר אוֹי לָרָשָׁע אוֹ לִשְׁכֵנוֹ, וּמִי הָיוּ בַּעֲלֵי מַחֲלֹקֶת (במדבר טז, א): קֹרַח בֶּן יִצְהָר בֶּן קְהָת, וּלְפִי שֶׁהָיוּ סְמוּכִים לָהֶם רְאוּבֵן וְשִׁמְעוֹן וְגָד, הָיוּ כֻּלָּם בַּעֲלֵי מַחֲלֹקֶת, שֶׁכֵּן הוּא אוֹמֵר (במדבר טז, א): וַיִּקַּח קֹרַח בֶּן יִצְהָר וגו'. וְכֵן בְּנֵי גָד וּבְנֵי שִׁמְעוֹן אַף הֵם הָיוּ בַּעֲלֵי מְרִיבָה, (במדבר ג, לח): שֹׁמְרִים מִשְׁמֶרֶת הַמִּקְדָּשׁ לְמִשְׁמֶרֶת בְּנֵי יִשְׂרָאֵל, הָיוּ שׁוֹמְרִים שֶׁלֹא יִכָּנְסוּ שָׁם יִשְׂרָאֵל, כָּל כָּךְ לָמָּה שֶׁאִם הָיוּ נִכְנָסִין לְשָׁם הָיוּ נֶעֱנָשִׁים מִיתָה, הֲדָא הוּא דִכְתִיב (במדבר ג, לח): וְהַזָּר הַקָּרֵב יוּמָת. 18.21. מנצפ"ך הָאוֹתִיּוֹת כְּפוּלוֹת, צוֹפִים אֲמָרוּם, כ"ך נִרְמַז לְאַבְרָהָם (בראשית יב, א): לֶךְ לְךָ לְמֵאָה שָׁנָה יוֹלִיד. מ"ם לְיִצְחָק (בראשית כו, טז): כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד, רְמָזוֹ שֶׁהוּא וְזַרְעוֹ עֲצוּמִים בִּשְׁנֵי עוֹלָמוֹת. נ"ן לְיַעֲקֹב (בראשית לב, יב): הַצִּילֵנִי נָא, מַצִּיל בִּשְׁנֵי עוֹלָמוֹת. פ"ף לְיִשְרָאֵל לְמשֶׁה (שמות ג, טז): פָּקֹד פָּקַדְתִּי אֶתְכֶם. צ"ץ (זכריה ו, יב): הִנֵּה אִישׁ צֶמַח שְׁמוֹ וגו', זֶה מָשִׁיחַ, וְאוֹמֵר (ירמיה כג, ה): וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ. (ישעיה ג, ג): שַׂר חֲמִשִׁים, עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, הוֹסֵף עֲלֵיהֶם אַחַד עָשָׂר מִן תְּרֵי עֲשַׂר, חוּץ מִן יוֹנָה שֶׁהוּא בִּפְנֵי עַצְמוֹ, וְשִׁשָּׁה סְדָרִים, וְתִשְׁעָה פְּרָקִים דְּתוֹרַת כֹּהֲנִים, הֲרֵי חֲמִשִּׁים. (שיר השירים ו, ח): שִׁשִּׁים הֵמָּה מְלָכוֹת, שִׁשִּׁים מַסֶּכְתּוֹת, (שיר השירים ו, ח): וּשְׁמֹנִים פִּילַגְשִׁים, שְׁמוֹנִים בָּתֵּי מִדְרָשׁוֹת שֶׁהָיוּ בִּירוּשָׁלַיִם, כְּנֶגֶד פְּתָחֶיהָ. (שיר השירים ו, ח): וַעֲלָמוֹת אֵין מִסְפָּר, מִשְׁנָה הַחִיצוֹנָה. (שיר השירים ג, ז): הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים. (בראשית יד, יד): שְׁמֹנָה עָשָׂר וּשְׁלשׁ מֵאוֹת, הוּא אֱלִיעֶזֶר. (בראשית כו, ה): עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי. בֶּן שָׁלשׁ שָׁנִים הִכִּירוֹ. הַשָֹּׂטָן בְּגִימַטְרִיָּא שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וְאַרְבָּעָה, מִנְּיַן יְמוֹת הַחַמָּה שַׁלִּיט לְהַלְשִׁין בְּכֻלָּן חוּץ מִיּוֹם כִּפּוּר. אָמַר רַב אַמֵּי בֵּי רַבִּי אַבָּא אַבְרָהָם עַד שֶׁלֹא נִמּוֹל וְלֹא הוֹלִיד הָיָה חָסֵר ה', נִתּוֹסַף ה' וְנַעֲשָׂה שָׁלֵם וְהוֹלִיד לְמִנְיַן אוֹתִיּוֹתָיו. (משלי יב, ד): אֵשֶׁת חַיִל עֲטֶרֶת בַּעֲלָהּ, זוֹ שָׂרָה, שָׂרַי הָיְתָה שְׁמָהּ. פְּלִיגֵי בָּהּ תְּרֵי אָמוֹרָאֵי, חַד אָמַר נֶחְלַק הַיו"ד לִשְׁנַיִם, ה' לְאַבְרָהָם ה' לְשָׂרָה. וְחַד אָמַר יו"ד שֶׁנִּטַּל מִן שָׂרָה קָרָא תִּגָר, עַד שֶׁבָּא יְהוֹשֻׁעַ וְהוֹסִיף לוֹ משֶׁה י', יָ"הּ יוֹשִׁיעֲךָ מֵעֲצַת הַמְרַגְּלִים. י' מִיִּצְחָק מוּל עֲשָׂרָה נִסְיוֹנוֹת. צ', לְתִשְׁעִים שָׁנָה לְשָׂרָה נוֹלַד. ח', לִשְׁמוֹנָה יָמִים נִמּוֹל. ק', מֵאָה שָׁנִים הָיוּ לְאַבְרָהָם. וְיַעֲקֹב עַל שְׁמוֹ נִקְרָא, יו"ד, מוּל הָעֲשִׂירִי, חֲשֹׁב מִבִּנְיָמִין עַד לֵוִי הוּא עֲשִׂירִי. ע', בְּשִׁבְעִים נֶפֶשׁ. ק', כְּנֶגֶד אוֹתִיּוֹת הַבְּרָכָה וְיִתֶּן לְךָ. נִשְׁתַּיְירוּ ב', כְּנֶגֶד שְׁנֵי מַלְאָכִים עוֹלִים. הַלּוּחוֹת הָיוּ בָּהֶן תרי"ג מִצְווֹת כְּנֶגֶד אוֹתִיּוֹת מִן (שמות כ, ב): אָנֹכִי, עַד (שמות כ, יד): אֲשֶׁר לְרֵעֶךָ, לֹא פָּחוֹת וְלֹא יוֹתֵר, וְכֻלָּן נִתְּנוּ לְמשֶׁה בְּסִינַי, שֶׁבָּהֶם חֻקִּים וּמִשְׁפָּטִים תּוֹרָה וּמִשְׁנָה תַּלְמוּד וְאַגָּדָה. (ישעיה לג, ו): יִרְאַת ה' הִיא אוֹצָרוֹ, אֵין בְּכָל הַמִּדּוֹת גָּדוֹל מִיִּרְאָה וַעֲנָוָה, (דברים י, יב): וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה אֶת ה' אֱלֹהֶיךָ לָלֶכֶת בְּכָל דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ. יִרְאַת, בְּגִימַטְרִיָּא תרי"א, וְתוֹרָה תרי"א, וְיִרְאָה וְתוֹרָה עִמָּם הֲרֵי תרי"ג. צִיצִית, תָּנוּ רַבָּנָן ח' גְּרוּרִין וְה' קְשׁוּרִין, הֲרֵי תרי"ג, שְׁנַיִם לְמַעְלָה וּשְׁלשָׁה לְמַטָּה. יְמֵי אַבְרָהָם מֵאָה שִׁבְעִים וְחָמֵשׁ שָׁנָה, יִצְחָק מֵאָה וּשְׁמוֹנִים שָׁנָה, יַעֲקֹב מֵאָה אַרְבָּעִים וְשֶׁבַע שָׁנָה, כְּשֶׁאַתָּה כּוֹלְלָן נִמְצָא חֲמֵשׁ מֵאוֹת שָׁנָה וּשְׁתֵּי שָׁנִים, וְכֵן מַהֲלַךְ שָׁמַיִם לָאָרֶץ (דברים יא, כא): כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ. (שמואל ב כג, א): הֻקַם עָל, כְּנֶגֶד מֵאָה בְּרָכוֹת, שֶׁבְּכָל יוֹם הָיוּ מֵתִים מִיִּשְׂרָאֵל מֵאָה אֲנָשִׁים בָּא דָּוִד וְתִקֵּן לָהֶם מֵאָה בְּרָכוֹת, כֵּיוָן שֶׁתִּקְנָם נִתְעַצְּרָה הַמַּגֵּפָה. עָל עֻלָּהּ שֶׁל תּוֹרָה, וְעֻלָּהּ שֶׁל קְצָרָה. (הושע יד, ג): כָּל תִּשָֹּׂא עָוֹן וְקַח טוֹב וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. אָמְרוּ יִשְׂרָאֵל רִבּוֹנוֹ שֶׁל עוֹלָם בִּזְּמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְרִיבִים קָרְבָּן וּמִתְכַּפֵּר, וְעַכְשָׁו אֵין בְּיָדֵנוּ אֶלָּא תְּפִלָּה, טוֹ"ב בְּגִימַטְרִיָּה שְׁבַע עֶשְׂרֵה, תְּפִלָּה תְּשַׁע עֶשְׂרֵה בְּרָכוֹת, הוֹצֵא מִשָּׁם בִּרְכַּת הַמִּינִין שֶׁתִּקְנוּהָ בְּיַבְנֶה, וְאֶת צֶמַח דָּוִד שֶׁתִּקְנוּ אַחֲרָיו עַל שׁוּם (תהלים כו, ב): בְּחָנֵנִי ה' וְנַסֵּנִי. וְרַבִּי סִימוֹן אוֹמֵר קַח טוֹב בְּגִימַטְרִיָּה נֶפֶ"שׁ, אָמְרוּ יִשְׂרָאֵל כְּשֶׁבֵּית הַמִּקְדָּשׁ קַיָּם הָיִינוּ מַקְטִירִים חֲלָבִים וְאֵמוּרִין וּמִתְכַּפְּרִין, וְעַכְשָׁו הֲרֵי חֶלְבֵּנוּ וְדָמֵנוּ וְנַפְשׁוֹתֵינוּ, יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתְּהֵא כַּפָּרָה עָלֵינוּ, וּנְשַׁלְמָה פָרִים שְׂפָתֵינוּ. (רות ד, יג): וַיִּתֵּן ה' לָהּ הֵרָיוֹן, בְּגִימַטְרִיָּה מָאתַיִם שִׁבְעִים וְאֶחָד. שִׁעוּר מֵי מִקְוֶה אַרְבָּעִים סְאָה, כָּל מֵי בְאֵר שֶׁכָּתוּב בַּתּוֹרָה, וְכַמָּה בֵּיצִים בְּמִקְוֶה חֲמֵשֶׁת אֲלָפִים וּשְׁבַע מֵאוֹת וְשִׁשִּׁים, כָּל סְאָה מֵאָה אַרְבָּעִים וְאַרְבַּע בֵּיצִים. חַלָּה אַרְבָּעִים וְשָׁלשׁ בֵּיצִים וְחֹמֶשׁ. וּמִנַיִן לְמִקְוֶה שֶׁצָּרִיךְ אַרְבָּעִים סְאָה, (ישעיה ח, ו): מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט, בְּגִימַטְרִיָּא אַרְבָּעִים. וּמַפְרִישׁ חַלָּה צָרִיךְ שֶׁיַּפְרִישׁ אַחַת מֵאַרְבָּעִים וְשָׁלשׁ וְחֹמֶשׁ מִן הַתּוֹרָה לְמִנְיַן חַלָּה. אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת, דִּכְתִיב (שמות לה, א): אֵלֶּה הַדְּבָרִים, אֵלֶּה, שְׁלשִׁים וָשֵׁשׁ, דְּבָרִים שְׁתַּיִם, הַדְּבָרִים שָׁלשׁ, הֲרֵי אַרְבָּעִים חָסֵר אֶחָת. (דברים כה, ג): אַרְבָּעִים יַכֶּנוּ לֹא יֹסִיף, כְּנֶגֶד אַרְבָּעִים קְלָלוֹת שֶׁנִּתְקַלְּלוּ נָחָשׁ וְחַוָּה וְאָדָם וַאֲדָמָה. וּפִחֲתוּ חֲכָמִים אֶחָת מִשּׁוּם לֹא יֹסִיף, רַבּוּ זְכֻיּוֹת מְלִיצֵי טוֹבוֹת וּפָחֲתוּ עֲוֹנוֹת, מוּטָב שֶׁיָּבוֹאוּ שְׁנַיִם וְיִדְחוּ אֶחָד. (ירמיה כה, כו, נא, מא): שֵׁשַׁךְ בְּא"ת ב"שׁ, בָּבֶל. (ישעיה ז, ו): טָבְאַל בְּאלב"ם, רמלא. (ויקרא טז, ג): בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה, בְּזֹאת רֶמֶז לְמִקְדָּשׁ רִאשׁוֹן שֶׁיַּעֲמֹד אַרְבַּע מֵאוֹת וְעֶשֶׂר שָׁנָה. | 18.21. "21 (Based on Sefaria Community Translation) The Seers (i.e., the prophets) were the ones who said the doubled letters, i mantzepakh /i ( i mem, nun, tzadi, peh, /i and i kaf /i , which are the letters that have a different form when they appear at the end of a word). [The doubling of i kaf /i that is found in Genesis 12:1,] \" i Lekh lekha /i (Go for yourself),\" hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of i mem /i that is found in Genesis 26:16,] \" i ki atsamta memenu /i (as you have become more powerful than us)\" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of i nun /i [that is found in Genesis 32:12,] \" i Hatsileini na /i (Save me)\" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of i peh /i is for Israel about Moshe [that is found in Exodus 3:16,] \" i pakod pakadati /i (I will surely remember).” The doubling of i tzadi /i [that is found in Zachariah 6:12,] \" i hinei eesh, Tsemach shemo, ou'metachtav yitsmach /i (behold, a man called Branch shall branch out from the place where he is,)\" is [referring to] the messiah. And so is it stated (Jermiah 23:5), \" i vahikimoti leDaveed tsemach tsadeek […] /i (and I will raise up a true branch of David […]).\" “The leader of fifty\" (Isaiah 3:3): Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold fifty. \"Sixty were the queens\" (Song of Songs 6:8): Sixty tractates. “And eighty concubines\" (Song of Songs 6:8): And eighty study halls that were in Jerusalem corresponding to its gates. \"And maidens without number\" (Song of Songs 6:8): The study outside. \"Behold the bed of Shlomo, sixty warriors\" (Song of Songs 3:7): [This] corresponds to the [number of] letters of [the priestly blessing,) \"May the Lord bless you and keep you, etc.\" (Numbers 6:24-26). --- The Satan ( i HaSatan /i ) has the numerical equivalent of three hundred and sixty-four, the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, \"Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] i hay /i (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters.\" --- [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, \"The [letter] i yod /i [with a numerical count of ten that was taken from her] was divided into two, [to give] a i hay /i to Avaraham and a i hay /i to Sarah.\" And [the other] said, \"The i yod /i that was taken from Sarah raised a protest until Yehshoua came and had a i yod /i added, as it is stated (Numbers 13:16), \"and Moshe called Hoshea [...], Yehoshua.\" And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: i Yod /i [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] i tsadi /i [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] i chet /i [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter i kof /i [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: i Yod /i [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. (And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), \"all that You give to me, I will surely tithe it to You.\") [The letter] i ayin /i [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], \"with seventy souls\" (Deuteronomy 10:22). i Kof /i corresponds to the [number of the] letters of the blessing [that he received], \"And may He give you [etc.]\" (Genesis 27:28). (Take away the name [of God] from there, and one hundred [letters] remain.) [The letter] i bet /i [with a numerical count of two] remains. It corresponds to two angels [that he saw on the ladder in his dream] rising. There were six hundred and thirteen letters on the tablets – corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. \"The fear of the Lord is his treasure\" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), \"And now Israel, what does the Lord, your God, ask of you besides to fear Him […].\" \"The fear of\" ( i Yirat /i ) has a numerical value of six hundred and eleven and Torah has a numerical value of six hundred and eleven; along with Torah and fear, behold that is six hundred and thirteen. The rabbis taught: [the numerical value of] fringes ( i tsitsit /i ) [is six hundred. Add] eight strings and five knots, behold that is six hundred and thirteen. --- As on every day, one hundred men of Israel were dying. [So] David ordained [the daily saying of] one hundred blessings, and the plague ended. [\"This is the law of the burnt-offering ( i olah /i ), it is the burnt-offering\" (Leviticus 6:2), meaning] the yoke ( i ulah /i ) of Torah and the yoke of repentance. (Hosea 14:3). Israel said, \"Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer.\" The numerical value of i tov /i is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and \"Let the sprout of David blossom,\" which they ordained for the sake of \"Probe me, Lord, and try me\" (Psalms 26:2). Rabbi Simon says, \"'Take the good ( i tov /i ).' The numerical value [of i tov /i in i at-bash /i (matching letters based on how close they are to the center of the alphabet) is the same as] soul ( i nefesh /i ) […]. Israel said, 'Behold the fat from us, [from our souls]. May it be Your will that it be atonement for us and \"that we pay with the words of our lips\" (Hosea 14:3).'\" \"And the Lord gave her conception ( i herayon /i )\" (Ruth 4:13). [ i Herayon /i ] has a numerical value of two hundred and seventy one (the number of the days of the nine months of birthing). The measure of the water of a mikveh (ritual bath) is forty i seah /i [corresponding to the forty times] well water is written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a i seah /i is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] i hallah /i [tithe]. And from where [do we know] that a mikveh requires forty i seah /i ? As it is written (Isaiah 8:6), \"Since this nation has rejected the waters of Shiloach that flow gently ( i le'at /i ).\" The numerical value [of i le'at /i ] is forty. And one who separates the measure of the i hallah /i [tithe] must separate one part in forty three and a fifth, from Torah writ, like the numerical value of i hallah /i . There are forty minus one principle categories of work, as it is written (Exodus 35:1), \"These ( i eleh /i ) are the things which the Lord commanded.\" [The numerical count of] \" i eleh /i \" is thirty-six; \"things\" (being plural) is two; \"the things\" [indicates an additional] one - behold, forty minus one (thirty-nine). \"He shall strike him forty, he shall not add\" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of \"he shall not add.\" The merits of those that defended well and lessened iniquities are great; it is best for the two to come and push off one. Seshach is Bavel (Babylon) [according to] its numerical value in i at-bash /i . Tavel is Ramlah [according to] its numerical value in i al-bam /i . ---", |
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| 162. Servius, Commentary On The Aeneid, 1.1, 1.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114, 194 |
| 163. Epiphanius, Panarion, 29.7.7-29.7.8, 30.2.7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 98 |
| 164. Justinian, Edictum Rectae Fidei, 12, 16-17 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018) 152 |
| 165. Anon., Avot Derabbi Nathan A, 4.38-4.39, 6.31-6.34, 25.29 (6th cent. CE - 8th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 98, 116, 125, 182 |
| 166. Anon., Avot Derabbi Nathan B, 6.1-6.4, 7.19 (6th cent. CE - 8th cent. CE) Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 98, 182, 185, 196 |
| 167. Anon., 3 Baruch, 1.1-1.2, 2.7, 4.8, 4.15, 13.5 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 88, 97, 125, 158 |
| 169. Anon., Psalms of Solomon, 17.20 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96 |
| 170. Anon., Apocalypse of Abraham, 27.4-27.6 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 194 |
| 171. Council of Elvira, Can., 96 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 194 |
| 172. Council of Nicaea, Can., 1.5-1.6 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 233 |
| 173. Council of Sardica [Ca., Can., None Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114 |
| 174. Papyri, Derveni Papyrus, 37 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Gruen (2011) 184 |
| 175. Anon., De Rebus Bellicis, 22.1, 41.2 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 125, 187 |
| 176. Ignatius of Antioch, Tit. 155, None Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 |
| 177. Anon., Apocryphon of Jeremiah, 9.2, 12.17, 14.1, 14.4-14.5, 15.7, 15.14, 22.9-22.10, 28.10-28.11, 29.6-29.7, 29.12-29.13, 31.12-31.14, 38.7-38.12 Tagged with subjects: •nan Found in books: Allison (2018) 98, 108, 116, 142, 152, 202, 218, 233, 365 |
| 178. Anon., Tanhuma, 2 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114 |
| 179. Anon., Derech Eretz Zutta, 31.3 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 |
| 180. Dead Sea Scrolls, 4Q181, 2.6, 20.22 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 146 |
| 181. Istros, Fgrh 14 F 14 98 N. 119, 59.302 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 146 |
| 182. Nicephorus, Odes of Solomon, None Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 162 |
| 183. Anon., Scholia On Argonautika, 2.10, 7.6 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106 |
| 184. Severus Alexander, M., 24.24 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 124 |
| 185. Severus of Antioch, Phot. Bibl. Cod., 125.1 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 219 |
| 186. Theodosius, De Situ Terrae Sanctae, None Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 218 |
| 187. Suetonius, Suetoniu, None Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 218 |
188. Strabo, Geography, 10.4.15, 13.1.41 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 162 | 10.4.15. Since the poet speaks of Crete at one time as possessing a hundred cities, and also at another as possessing ninety cities, Ephorus says that the ten were founded later than the others, after the Trojan War, by the Dorians who accompanied Althaemenes the Argive; he adds that it was Odysseus, however, who called it Crete of the ninety cities. Now this statement is plausible, but others say that the ten cities were razed to the ground by the enemies of Idomeneus. However, in the first place, the poet does not say that Crete had one hundred cities at the time of the Trojan War, but rather in his own time (for he is speaking in his own person, although, if the statement was made by some person who was living at the time of the Trojan War, as is the case in the Odyssey, when Odysseus says of the ninety cities, then it would be well to interpret it accordingly). In the second place, if we should concede this, the next statement could not he maintained; for it is not likely that these cities were wiped out by the enemies of Idomeneus either during the expedition or after his return from Troy; for when the poet said,and all his companions Idomeneus brought to Crete, all who escaped from the war, and the sea robbed him of none, he would also have mentioned this disaster; for of course Odysseus could not have known of the obliteration of the cities, since he came in contact with no Greeks either during his wanderings or later. And he who accompanied Idomeneus on the expedition to Troy and returned safely home at the same time could not have known what occurred in the homeland of Idomeneus either during the expedition or the return from Troy, nor yet even after the return; for if Idomeneus escaped with all his companions, he returned home strong, and therefore his enemies were not likely to be strong enough to take ten cities away from him. Such, then, is my description of the country of the Cretans. 13.1.41. So the Ilians tell us, but Homer expressly states that the city was wiped out: The day shall come when sacred Ilios shall perish; and surely we have utterly destroyed the steep city of Priam, by means of counsels and persuasiveness; and in the tenth year the city of Priam was destroyed. And other such evidences of the same thing are set forth; for example, that the wooden image of Athena now to be seen stands upright, whereas Homer clearly indicates that it was sitting, for orders are given to put the robe upon Athena's knees Hom. Il. 6.(compare that never should there sit upon his knees a dear child). For it is better to interpret it in this way than, as some do, to interpret it as meaning to put the robe 'beside' her knees, comparing the words and she sits upon the hearth in the light of the fire, which they take to mean beside the hearth. For how could one conceive of the dedication of a robe beside the knees? Moreover, others, changing the accent on γούνασιν accenting it γουνάσιν, like θυιάσιν (in whichever of two ways they interpret it), talk on endlessly. . . There are to be seen many of the ancient wooden images of Athena in a sitting posture, as, for example, in Phocaea, Massalia, Rome, Chios, and several other places. Also the more recent writers agree that the city was wiped out, among whom is the orator Lycurgus, who, in mentioning the city of the Ilians, says: Who has not heard that once for all it was razed to the ground by the Greeks, and is uninhabited? |
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| 189. Anon., Letter of Aristeas, 126.1, 136.4, 137.4 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 214, 364, 365 |
| 191. Anon., Martyrdom And Ascension of Isaiah, 1.10 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116, 125 |
192. Anon., 4 Ezra, 3.1-3.2, 3.27-3.31, 9.38, 10.19-10.23, 14.31-14.32 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 96, 97, 116, 124, 149, 194 | 3.1. In the thirtieth year after the destruction of our city, I Salathiel, who am also called Ezra, was in Babylon. I was troubled as I lay on my bed, and my thoughts welled up in my heart, 3.2. because I saw the desolation of Zion and the wealth of those who lived in Babylon. 3.27. So thou didst deliver the city into the hands of thy enemies. 3.28. "Then I said in my heart, Are the deeds of those who inhabit Babylon any better? Is that why she has gained dominion over Zion? 3.29. For when I came here I saw ungodly deeds without number, and my soul has seen many sinners during these thirty years. And my heart failed me, 3.30. for I have seen how thou dost endure those who sin, and hast spared those who act wickedly, and hast destroyed thy people, and hast preserved thy enemies, 3.31. and hast not shown to any one how thy way may be comprehended. Are the deeds of Babylon better than those of Zion? 9.38. When I said these things in my heart, I lifted up my eyes and saw a woman on my right, and behold, she was mourning and weeping with a loud voice, and was deeply grieved at heart, and her clothes were rent, and there were ashes on her head. 10.19. So I spoke again to her, and said, 10.20. "Do not say that, but let yourself be persuaded because of the troubles of Zion, and be consoled because of the sorrow of Jerusalem. 10.21. For you see that our sanctuary has been laid waste, our altar thrown down, our temple destroyed; 10.22. our harp has been laid low, our song has been silenced, and our rejoicing has been ended; the light of our lampstand has been put out, the ark of our covet has been plundered, our holy things have been polluted, and the name by which we are called has been profaned; our free men have suffered abuse, our priests have been burned to death, our Levites have gone into captivity, our virgins have been defiled, and our wives have been ravished; our righteous men have been carried off, our little ones have been cast out, our young men have been enslaved and our strong men made powerless. 10.23. And, what is more than all, the seal of Zion -- for she has now lost the seal of her glory, and has been given over into the hands of those that hate us. 14.31. Then land was given to you for a possession in the land of Zion; but you and your fathers committed iniquity and did not keep the ways which the Most High commanded you. 14.32. And because he is a righteous judge, in due time he took from you what he had given. |
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| 193. Longus, Daphnis And Chloe, 3.10.1 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 142 |
| 194. Demosthenes, Orations, 25.2 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106 |
| 195. Anon., Pesikta Rabbati, 31.5-31.7 Tagged with subjects: •nan Found in books: Stern (2004) 151 |
196. Anon., Pesiqta De Rav Kahana, 13.1, 13.8-13.12, 13.15, 17.2, 17.5 Tagged with subjects: •nan Found in books: Allison (2018) 162, 365; Stern (2004) 97, 151 | 13.15. "“To whom the word of the Lord came… until the end of eleven years of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.” (Jeremiah 1:2-3) R’ Avon said: the lion (ari) came up during the constellation of the lion and destroyed Ariel. ‘The lion came up’ refers to Nebuchadnezzar the wicked, as it is written “A lion has come up from his thicket…” (Jeremiah 4:7) ‘In the constellation of the lion’, “…until the exile of Jerusalem in the fifth month.” (Jeremiah 1:3) ‘And destroyed Ariel’, “Woe, Ariel, Ariel, the city wherein David encamped!” (Isaiah 29:1) This happened in order that the lion would come in the constellation of the lion and rebuild Ariel. ‘The lion would come’ refers to the Holy One, as it is written “A lion has roared; who will not fear?” (Amos 3:8) ‘In the constellation of the lion’, “…and I will turn their mourning into joy…” (Jeremiah 31:12) ‘And rebuild Ariel’, “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2)\n", |
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| 197. Anon., Hellenica Oxyrhynchia, 1.6.4 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 124 |
| 198. Anon., Life of Polycarp, 5.5 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 432 |
199. Anon., 4 Baruch, None Tagged with subjects: •nan Found in books: Allison (2018) 21, 54, 131, 140, 141, 142, 149, 158, 162 | 1.1. It came to pass, when the children of Israel were taken captive bythe king of the Chaldeans, that God spoke to Jeremiah saying: Jeremiah, my chosen one, arise and depart from this city, you and Baruch, since I am going to destroy it because of the multitude of the sins of those who dwell in it. |
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| 200. Anon., The Martyrdom of Peter, 9-10 Tagged with subjects: •nan Found in books: Allison (2018) 432 |
| 201. Anon., Pahlavi Videvdad, 27 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 405 |
| 204. Apollodorus, F, 1.25.27, 1.28.17, 2.18.24, 4.6.21 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106, 125, 158 |
| 206. Catullus, F3.2, 249N153, None Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 106 |
| 208. Cyril of Alexandria, Exp. In Ps. P., None Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 194 |
| 209. Cyril of Alexandria, Glaph.In Gen., 0 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 45 |
| 210. Anon., Gospel of Peter, 25 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 114 |
| 211. Cyril of Alexandria, Hom. In Paralyt., 0 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 45 |
| 212. Cyril of Alexandria, Homilies, 0 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 45 |
| 213. Anon., History of The Rechabites, 8.2 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 116 |
| 214. Anon., Joseph And Aseneth, 1.8, 3.3-3.4 Tagged with subjects: •temple in jerusalem, destruction of Found in books: Allison (2018) 125, 233 |
| 216. Anon., Leges Publicae, 1.3, 1.5.31, 1.13.41, 1.41, 1.54, 2.3 Tagged with subjects: •nan Found in books: Allison (2018) 98, 106, 136, 141; Stern (2004) 29, 151 |
