| 1. Septuagint, Amos, 1.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188 |
| 2. Septuagint, Baruch, 1.3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 240 |
| 3. Septuagint, Joshua, 10.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
| 4. Septuagint, Joshua, 10.12 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
| 5. Septuagint, 2 Kings, 25.3, 25.8, 25.11, 25.19 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 188 |
6. Septuagint, Tobit, 13.16-13.18, 14.5 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191 | 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever." 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. |
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7. Septuagint, 1 Esdras, 5.52, 5.55, 6.15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188, 190 | 5.52. and thereafter the continual offerings and sacrifices on sabbaths and at new moons and at all the consecrated feasts. 5.55. and carts to the Sidonians and the Tyrians, to bring cedar logs from Lebanon and convey them in rafts to the harbor of Joppa, according to the decree which they had in writing from Cyrus king of the Persians. 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; |
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| 8. Septuagint, Exodus, 6.29 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
| 9. Septuagint, Bel, 11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188 |
| 10. Hebrew Bible, Jonah, 3.1-4.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 |
11. Hebrew Bible, Joel, 2.1-2.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120| 2.1. "תִּקְעוּ שׁוֹפָר בְּצִיּוֹן וְהָרִיעוּ בְּהַר קָדְשִׁי יִרְגְּזוּ כֹּל יֹשְׁבֵי הָאָרֶץ כִּי־בָא יוֹם־יְהוָה כִּי קָרוֹב׃", 2.1. "לְפָנָיו רָגְזָה אֶרֶץ רָעֲשׁוּ שָׁמָיִם שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם׃", 2.2. "יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל כְּשַׁחַר פָּרֻשׂ עַל־הֶהָרִים עַם רַב וְעָצוּם כָּמֹהוּ לֹא נִהְיָה מִן־הָעוֹלָם וְאַחֲרָיו לֹא יוֹסֵף עַד־שְׁנֵי דּוֹר וָדוֹר׃", 2.2. "וְאֶת־הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל־אֶרֶץ צִיָּה וּשְׁמָמָה אֶת־פָּנָיו אֶל־הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל־הַיָּם הָאַחֲרוֹן וְעָלָה בָאְשׁוֹ וְתַעַל צַחֲנָתוֹ כִּי הִגְדִּיל לַעֲשׂוֹת׃", 2.3. "לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּוֹ׃", 2.4. "כְּמַרְאֵה סוּסִים מַרְאֵהוּ וּכְפָרָשִׁים כֵּן יְרוּצוּן׃", 2.5. "כְּקוֹל מַרְכָּבוֹת עַל־רָאשֵׁי הֶהָרִים יְרַקֵּדוּן כְּקוֹל לַהַב אֵשׁ אֹכְלָה קָשׁ כְּעַם עָצוּם עֱרוּךְ מִלְחָמָה׃", 2.6. "מִפָּנָיו יָחִילוּ עַמִּים כָּל־פָּנִים קִבְּצוּ פָארוּר׃", 2.7. "כְּגִבּוֹרִים יְרֻצוּן כְּאַנְשֵׁי מִלְחָמָה יַעֲלוּ חוֹמָה וְאִישׁ בִּדְרָכָיו יֵלֵכוּן וְלֹא יְעַבְּטוּן אֹרְחוֹתָם׃", 2.8. "וְאִישׁ אָחִיו לֹא יִדְחָקוּן גֶּבֶר בִּמְסִלָּתוֹ יֵלֵכוּן וּבְעַד הַשֶּׁלַח יִפֹּלוּ לֹא יִבְצָעוּ׃", 2.9. "בָּעִיר יָשֹׁקּוּ בַּחוֹמָה יְרֻצוּן בַּבָּתִּים יַעֲלוּ בְּעַד הַחַלּוֹנִים יָבֹאוּ כַּגַּנָּב׃", 2.11. "וַיהוָה נָתַן קוֹלוֹ לִפְנֵי חֵילוֹ כִּי רַב מְאֹד מַחֲנֵהוּ כִּי עָצוּם עֹשֵׂה דְבָרוֹ כִּי־גָדוֹל יוֹם־יְהוָה וְנוֹרָא מְאֹד וּמִי יְכִילֶנּוּ׃", 2.12. "וְגַם־עַתָּה נְאֻם־יְהוָה שֻׁבוּ עָדַי בְּכָל־לְבַבְכֶם וּבְצוֹם וּבְבְכִי וּבְמִסְפֵּד׃", 2.13. "וְקִרְעוּ לְבַבְכֶם וְאַל־בִּגְדֵיכֶם וְשׁוּבוּ אֶל־יְהוָה אֱלֹהֵיכֶם כִּי־חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וְנִחָם עַל־הָרָעָה׃", 2.14. "מִי יוֹדֵעַ יָשׁוּב וְנִחָם וְהִשְׁאִיר אַחֲרָיו בְּרָכָה מִנְחָה וָנֶסֶךְ לַיהוָה אֱלֹהֵיכֶם׃", 2.15. "תִּקְעוּ שׁוֹפָר בְּצִיּוֹן קַדְּשׁוּ־צוֹם קִרְאוּ עֲצָרָה׃", 2.16. "אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃", 2.17. "בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃", | 2.1. "Blow ye the horn in Zion, And sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the LORD cometh, For it is at hand;", 2.2. "A day of darkness and gloominess, A day of clouds and thick darkness, As blackness spread upon the mountains; A great people and a mighty, There hath not been ever the like, Neither shall be any more after them, Even to the years of many generations.", 2.3. "A fire devoureth before them, And behind them a flame blazeth; The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing escapeth them.", 2.4. "The appearance of them is as the appearance of horses; And as horsemen, so do they run.", 2.5. "Like the noise of chariots, On the tops of the mountains do they leap, Like the noise of a flame of fire That devoureth the stubble, As a mighty people set in battle array.", 2.6. "At their presence the peoples are in anguish; All faces have gathered blackness.", 2.7. "They run like mighty men, They climb the wall like men of war; And they move on every one in his ways, And they entangle not their paths.", 2.8. "Neither doth one thrust another, They march every one in his highway; And they break through the weapons, And suffer no harm.", 2.9. "They leap upon the city, They run upon the wall, They climb up into the houses; They enter in at the windows like a thief.", 2.10. "Before them the earth quaketh, The heavens tremble; The sun and the moon are become black, And the stars withdraw their shining.", 2.11. "And the LORD uttereth His voice before His army; For His camp is very great, For he is mighty that executeth His word; For great is the day of the LORD and very terrible; And who can abide it?", 2.12. "Yet even now, saith the LORD, Turn ye unto Me with all your heart, And with fasting, and with weeping, and with lamentation;", 2.13. "And rend your heart, and not your garments, And turn unto the LORD your God; For He is gracious and compassionate, long-suffering, and abundant in mercy, And repenteth Him of the evil.", 2.14. "Who knoweth whether He will not turn and repent, And leave a blessing behind Him, Even a meal-offering and a drink-offering Unto the LORD your God?", 2.15. "Blow the horn in Zion, Sanctify a fast, call a solemn assembly;", 2.16. "Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion.", 2.17. "Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’", |
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12. Hebrew Bible, Job, 8.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 8.16. "רָטֹב הוּא לִפְנֵי־שָׁמֶשׁ וְעַל גַּנָּתוֹ יֹנַקְתּוֹ תֵצֵא׃", | 8.16. "He is green before the sun, And his shoots go forth over his garden.", |
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13. Hebrew Bible, Hosea, 9.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 52 | 9.10. "I found Israel like grapes in the wilderness, I saw your fathers as the first-ripe in the fig-tree at her first season; But so soon as they came to Baal-peor, They separated themselves unto the shameful thing, And became detestable like that which they loved.", |
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14. Hebrew Bible, Genesis, 41.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 240| 41.9. "וַיְדַבֵּר שַׂר הַמַּשְׁקִים אֶת־פַּרְעֹה לֵאמֹר אֶת־חֲטָאַי אֲנִי מַזְכִּיר הַיּוֹם׃", | 41.9. "Then spoke the chief butler unto Pharaoh, saying: ‘I make mention of my faults this day:", |
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15. Hebrew Bible, Exodus, 16.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120| 16.15. "וַיִּרְאוּ בְנֵי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָה׃", | 16.15. "And when the children of Israel saw it, they said one to another: a‘What is it?’—for they knew not what it was. And Moses said unto them: ‘It is the bread which the LORD hath given you to eat.", |
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16. Hebrew Bible, Numbers, 25.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 25.4. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃", | 25.4. "And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’", |
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17. Hebrew Bible, Psalms, 84.11, 126.1, 133.2, 137.1-137.4, 148.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 49, 52, 54, 183, 190, 240| 84.11. "כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹהַי מִדּוּר בְּאָהֳלֵי־רֶשַׁע׃", 126.1. "שִׁיר הַמַּעֲלוֹת בְּשׁוּב יְהוָה אֶת־שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים׃", 133.2. "כַּשֶּׁמֶן הַטּוֹב עַל־הָרֹאשׁ יֹרֵד עַל־הַזָּקָן זְקַן־אַהֲרֹן שֶׁיֹּרֵד עַל־פִּי מִדּוֹתָיו׃", 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׃", 148.3. "הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃", | 84.11. "For a day in Thy courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness.", 126.1. "A Song of Ascents. When the LORD brought back those that returned to Zion, We were like unto them that dream.", 133.2. "It is like the precious oil upon the head, Coming down upon the beard; Even Aaron's beard, That cometh down upon the collar of his garments;", 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?", 148.3. "Praise ye Him, sun and moon; Praise Him, all ye stars of light.", |
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18. Hebrew Bible, Deuteronomy, 28.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 28.12. "יִפְתַּח יְהוָה לְךָ אֶת־אוֹצָרוֹ הַטּוֹב אֶת־הַשָּׁמַיִם לָתֵת מְטַר־אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל־מַעֲשֵׂה יָדֶךָ וְהִלְוִיתָ גּוֹיִם רַבִּים וְאַתָּה לֹא תִלְוֶה׃", | 28.12. "The LORD will open unto thee His good treasure the heaven to give the rain of thy land in its season, and to bless all the work of thy hand; and thou shalt lend unto many nations, but thou shalt not borrow.", |
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19. Hebrew Bible, Judges, 3.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 3.25. "וַיָּחִילוּ עַד־בּוֹשׁ וְהְנֵּה אֵינֶנּוּ פֹתֵחַ דַּלְתוֹת הָעֲלִיָּה וַיִּקְחוּ אֶת־הַמַּפְתֵּחַ וַיִּפְתָּחוּ וְהִנֵּה אֲדֹנֵיהֶם נֹפֵל אַרְצָה מֵת׃", | 3.25. "And they waited till it was late: and, behold, he opened not the doors of the chamber; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.", |
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20. Hebrew Bible, 2 Kings, 25.8-25.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 188| 25.8. "וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃", 25.9. "וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃", 25.11. "וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ עַל־הַמֶּלֶךְ בָּבֶל וְאֵת יֶתֶר הֶהָמוֹן הֶגְלָה נְבוּזַרְאֲדָן רַב־טַבָּחִים׃", 25.12. "וּמִדַּלַּת הָאָרֶץ הִשְׁאִיר רַב־טַבָּחִים לְכֹרְמִים וּלְיֹגְבִים׃", 25.13. "וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃", 25.14. "וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃", 25.15. "וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃", 25.16. "הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃", 25.17. "שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה [אַמּוֹת] וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃", 25.18. "וַיִּקַּח רַב־טַבָּחִים אֶת־שְׂרָיָה כֹּהֵן הָרֹאשׁ וְאֶת־צְפַנְיָהוּ כֹּהֵן מִשְׁנֶה וְאֶת־שְׁלֹשֶׁת שֹׁמְרֵי הַסַּף׃", 25.19. "וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲשֶׁר־הוּא פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וַחֲמִשָּׁה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת הַסֹּפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בָּעִיר׃", 25.21. "וַיַּךְ אֹתָם מֶלֶךְ בָּבֶל וַיְמִיתֵם בְּרִבְלָה בְּאֶרֶץ חֲמָת וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ׃", | 25.8. "Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem.", 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.", 25.10. "And all the army of the Chaldeans, that were with the captain of the guard, broke down the walls of Jerusalem round about.", 25.11. "And the residue of the people that were left in the city, and those that fell away, that fell to the king of Babylon, and the residue of the multitude, did Nebuzaradan the captain of the guard carry away captive.", 25.12. "But the captain of the guard left of the poorest of the land to be vinedressers and husbandmen.", 25.13. "And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon.", 25.14. "And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away.", 25.15. "And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away.", 25.16. "The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight.", 25.17. "The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network.", 25.18. "And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door;", 25.19. "and out of the city he took an officer that was set over the men of war; and five men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the city.", 25.20. "And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.", 25.21. "And the king of Babylon smote them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.", |
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21. Homer, Iliad, 6.89 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188 | 6.89. / sore wearied though we be, for necessity weighs hard upon us; but do thou, Hector, go thy way to the city and speak there to her that is thy mother and mine; let her gather the aged wives to the temple of flashing-eyed Athene in the citadel, and when she has opened with the key the doors of the holy house, |
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| 22. Septuagint, Jeremiah, 52.6, 52.12, 52.16, 52.25 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188 |
23. Hebrew Bible, 2 Samuel, 12.12 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 12.12. "כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃", | 12.12. "For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun.", |
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24. Hebrew Bible, Isaiah, 22.22, 24.23, 28.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 52, 189, 190| 22.22. "וְנָתַתִּי מַפְתֵּחַ בֵּית־דָּוִד עַל־שִׁכְמוֹ וּפָתַח וְאֵין סֹגֵר וְסָגַר וְאֵין פֹּתֵחַ׃", 24.23. "וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי־מָלַךְ יְהוָה צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלִַם וְנֶגֶד זְקֵנָיו כָּבוֹד׃", 28.4. "וְהָיְתָה צִיצַת נֹבֵל צְבִי תִפְאַרְתּוֹ אֲשֶׁר עַל־רֹאשׁ גֵּיא שְׁמָנִים כְּבִכּוּרָהּ בְּטֶרֶם קַיִץ אֲשֶׁר יִרְאֶה הָרֹאֶה אוֹתָהּ בְּעוֹדָהּ בְּכַפּוֹ יִבְלָעֶנָּה׃", | 22.22. "And the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; And he shall shut, and none shall open.", 24.23. "Then the moon shall be confounded, and the sun ashamed; For the LORD of hosts will reign in mount Zion, And in Jerusalem, and before His elders shall be Glory.", 28.4. "And the fading flower of his glorious beauty, Which is on the head of the fat valley, Shall be as the first-ripe fig before the summer, Which when one looketh upon it, While it is yet in his hand he eateth it up.", |
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25. Hebrew Bible, Jeremiah, 1.1, 8.2, 8.13, 24.1-24.10, 43.6, 43.8, 43.10, 43.13-43.15, 51.50, 52.12-52.30 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 52, 183, 185, 188, 189, 240| 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׃", 8.2. "עָבַר קָצִיר כָּלָה קָיִץ וַאֲנַחְנוּ לוֹא נוֹשָׁעְנוּ׃", 8.2. "וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם לֹא יֵאָסְפוּ וְלֹא יִקָּבֵרוּ לְדֹמֶן עַל־פְּנֵי הָאֲדָמָה יִהְיוּ׃", 8.13. "אָסֹף אֲסִיפֵם נְאֻם־יְהֹוָה אֵין עֲנָבִים בַּגֶּפֶן וְאֵין תְּאֵנִים בַּתְּאֵנָה וְהֶעָלֶה נָבֵל וָאֶתֵּן לָהֶם יַעַבְרוּם׃", 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׃", 24.8. "וְכַתְּאֵנִים הָרָעוֹת אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ כִּי־כֹה אָמַר יְהוָה כֵּן אֶתֵּן אֶת־צִדְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְאֶת־שָׂרָיו וְאֵת שְׁאֵרִית יְרוּשָׁלִַם הַנִּשְׁאָרִים בָּאָרֶץ הַזֹּאת וְהַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם׃", 24.9. "וּנְתַתִּים לזועה [לְזַעֲוָה] לְרָעָה לְכֹל מַמְלְכוֹת הָאָרֶץ לְחֶרְפָּה וּלְמָשָׁל לִשְׁנִינָה וְלִקְלָלָה בְּכָל־הַמְּקֹמוֹת אֲשֶׁר־אַדִּיחֵם שָׁם׃", 43.6. "אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃", 43.8. "וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָהוּ בְּתַחְפַּנְחֵס לֵאמֹר׃", 43.13. "וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃", 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׃", 52.15. "וּמִדַּלּוֹת הָעָם וְאֶת־יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ אֶל־מֶלֶךְ בָּבֶל וְאֵת יֶתֶר הָאָמוֹן הֶגְלָה נְבוּזַרְאֲדָן רַב־טַבָּחִים׃", 52.16. "וּמִדַּלּוֹת הָאָרֶץ הִשְׁאִיר נְבוּזַרְאֲדָן רַב־טַבָּחִים לְכֹרְמִים וּלְיֹגְבִים׃", 52.17. "וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר לְבֵית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־כָּל־נְחֻשְׁתָּם בָּבֶלָה׃", 52.18. "וְאֶת־הַסִּרוֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַמִּזְרָקֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר־יְשָׁרְתוּ בָהֶם לָקָחוּ׃", 52.19. "וְאֶת־הַסִּפִּים וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת וְאֶת־הַסִּירוֹת וְאֶת־הַמְּנֹרוֹת וְאֶת־הַכַּפּוֹת וְאֶת־הַמְּנַקִיוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃", 52.21. "וְהָעַמּוּדִים שְׁמֹנֶה עֶשְׂרֵה אַמָּה קומה [קוֹמַת] הָעַמֻּד הָאֶחָד וְחוּט שְׁתֵּים־עֶשְׂרֵה אַמָּה יְסֻבֶּנּוּ וְעָבְיוֹ אַרְבַּע אַצְבָּעוֹת נָבוּב׃", 52.22. "וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת הָאַחַת חָמֵשׁ אַמּוֹת וּשְׂבָכָה וְרִמּוֹנִים עַל־הַכּוֹתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי וְרִמּוֹנִים׃", 52.23. "וַיִּהְיוּ הָרִמֹּנִים תִּשְׁעִים וְשִׁשָּׁה רוּחָה כָּל־הָרִמּוֹנִים מֵאָה עַל־הַשְּׂבָכָה סָבִיב׃", 52.24. "וַיִּקַּח רַב־טַבָּחִים אֶת־שְׂרָיָה כֹּהֵן הָרֹאשׁ וְאֶת־צְפַנְיָה כֹּהֵן הַמִּשְׁנֶה וְאֶת־שְׁלֹשֶׁת שֹׁמְרֵי הַסַּף׃", 52.25. "וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲשֶׁר־הָיָה פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וְשִׁבְעָה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת סֹפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בְּתוֹךְ הָעִיר׃", 52.26. "וַיִּקַּח אוֹתָם נְבוּזַרְאֲדָן רַב־טַבָּחִים וַיֹּלֶךְ אוֹתָם אֶל־מֶלֶךְ בָּבֶל רִבְלָתָה׃", 52.27. "וַיַּכֶּה אוֹתָם מֶלֶךְ בָּבֶל וַיְמִתֵם בְּרִבְלָה בְּאֶרֶץ חֲמָת וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ׃", 52.28. "זֶה הָעָם אֲשֶׁר הֶגְלָה נְבוּכַדְרֶאצַּר בִּשְׁנַת־שֶׁבַע יְהוּדִים שְׁלֹשֶׁת אֲלָפִים וְעֶשְׂרִים וּשְׁלֹשָׁה׃", 52.29. "בִּשְׁנַת שְׁמוֹנֶה עֶשְׂרֵה לִנְבוּכַדְרֶאצַּר מִירוּשָׁלִַם נֶפֶשׁ שְׁמֹנֶה מֵאוֹת שְׁלֹשִׁים וּשְׁנָיִם׃", | 1.1. "THE WORDS of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin,", 8.2. "and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried, they shall be for dung upon the face of the earth.", 8.13. "I will utterly consume them, saith the LORD; there are no grapes on the vine, nor figs on the fig-tree, and the leaf is faded; and I gave them that which they transgress.", 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.", 24.8. "And as the bad figs, which cannot be eaten, they are so bad; surely thus saith the LORD: So will I make Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt;", 24.9. "I will even make them a horror among all the kingdoms of the earth for evil; a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.", 24.10. "And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.’", 43.6. "the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah;", 43.8. "Then came the word of the LORD unto Jeremiah in Tahpanhes, saying:", 43.10. "and say unto them: Thus saith the LORD of hosts, the God of Israel: Behold, I will send and take Nebuchadrezzar the king of Babylon, My servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.", 43.13. "He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’", 51.50. "Ye that have escaped the sword, Go ye, stand not still; Remember the LORD from afar, And let Jerusalem come into your mind.", 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.", 52.15. "Then Nebuzaradan the captain of the guard carried away captive of the poorest sort of the people, and the residue of the people that remained in the city, and those that fell away, that fell to the king of Babylon, and the residue of the multitude.", 52.16. "But Nebuzaradan the captain of the guard left of the poorest of the land to be vinedressers and husbandmen.", 52.17. "And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried all the brass of them to Babylon.", 52.18. "The pots also, and the shovels, and the snuffers, and the basins, and the pans, and all the vessels of brass wherewith they ministered, took they away.", 52.19. "And the cups, and the fire-pans, and the basins, and the pots, and the candlesticks, and the pans, and the bowls—that which was of gold, in gold, and that which was of silver, in silver—the captain of the guard took away.", 52.20. "The two pillars, the one sea, and the twelve brazen bulls that were under the bases, which king Solomon had made for the house of the LORD—the brass of all these vessels was without weight.", 52.21. "And as for the pillars, the height of the one pillar was eighteen cubits; and a line of twelve cubits did compass it; and the thickness thereof was four fingers; it was hollow.", 52.22. "And a capital of brass was upon it; and the height of the one capital was five cubits, with network and pomegranates upon the capital round about, all of brass; and the second pillar also had like unto these, and pomegranates.", 52.23. "And there were ninety and six pomegranates on the outside; all the pomegranates were a hundred upon the network round about.", 52.24. "And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door;", 52.25. "and out of the city he took an officer that was set over the men of war; and seven men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the midst of the city.", 52.26. "And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah.", 52.27. "And the king of Babylon smote them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land.", 52.28. "This is the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty;", 52.29. "in the eighteenth year of Nebuchadrezzar, from Jerusalem, eight hundred thirty and two persons;", 52.30. "in the three and twentieth year of Nebuchadrezzar Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty and five persons; all the persons were four thousand and six hundred.", |
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26. Hebrew Bible, Lamentations, 1.1-1.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183| 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׃", | 1.1. "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.", |
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27. Hebrew Bible, 1 Chronicles, 9.27 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 9.27. "וּסְבִיבוֹת בֵּית־הָאֱלֹהִים יָלִינוּ כִּי־עֲלֵיהֶם מִשְׁמֶרֶת וְהֵם עַל־הַמַּפְתֵּחַ וְלַבֹּקֶר לַבֹּקֶר׃", | 9.27. "And they lodged round about the house of God, because the charge thereof was upon them, and to them pertained the opening thereof morning by morning.", |
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28. Hebrew Bible, Ezra, 8.8-8.9, 8.19, 9.39, 9.42, 9.49 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 240| 8.8. "וּמִבְּנֵי שְׁפַטְיָה זְבַדְיָה בֶּן־מִיכָאֵל וְעִמּוֹ שְׁמֹנִים הַזְּכָרִים׃", 8.9. "מִבְּנֵי יוֹאָב עֹבַדְיָה בֶּן־יְחִיאֵל וְעִמּוֹ מָאתַיִם וּשְׁמֹנָה עָשָׂר הַזְּכָרִים׃", 8.19. "וְאֶת־חֲשַׁבְיָה וְאִתּוֹ יְשַׁעְיָה מִבְּנֵי מְרָרִי אֶחָיו וּבְנֵיהֶם עֶשְׂרִים׃", | 8.8. "And of the sons of Shephatiah, Zebadiah the son of Michael; and with him fourscore males.", 8.9. "of the sons of Joab, Obadiah the son of Jehiel; and with him two hundred and eighteen males.", 8.19. "and Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty;", |
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| 29. Nicophon, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 53, 181, 182, 183, 184, 190, 191 |
30. Hebrew Bible, Zechariah, 11.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 182| 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׃", | 11.1. "Open thy doors, O Lebanon, That the fire may devour thy cedars.", |
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31. Septuagint, Tobit, 13.16-13.18, 14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191 | 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever." 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it. |
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32. Anon., 1 Enoch, 90.28-90.29, 99.15 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191 | 90.28. And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it. 99.15. Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement. |
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| 33. Dead Sea Scrolls, 4Q266, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 |
34. Anon., Testament of Benjamin, 9.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 | 9.2. Nevertheless the temple of God shall be in your portion, and the last (temple) shall be more glorious than the first. And the twelve tribes shall be gathered together there, and all the Gentiles, until the Most High shall send forth His salvation in the visitation of an only begotten prophet. [And He shall enter into the [first] temple, and there shall the Lord be treated with outrage, and He shall be lifted up upon a tree. And the veil of the temple shall be rent, and the Spirit of God shall pass on to the Gentiles as fire poured forth. And He shall ascend from Hades and shall pass from earth into heaven. And I know how lowly He shall be upon earth, and how glorious in heaven.] |
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35. Anon., Testament of Joseph, 2.1, 11.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327 | 2.1. And this chief captain of Pharaoh entrusted to me his house. And I struggled against a shameless woman, urging me to transgress with her; but the God of Israel my father delivered me from the burning flame. 11.6. And the Lord gave me favour in the eyes of the merchant, and he entrusted unto me his house. |
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36. Anon., Testament of Levi, 1.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191 | 1.1. The copy of the words of Levi, the things which he ordained unto his sons, according to all that they should do, and what things should befall them until the day of judgement. |
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37. Anon., Jubilees, 1.27 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191 | 1.27. "O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee. |
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| 38. Anon., Testament of Solomon, 11 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 60 |
| 39. Anon., Testament of Judah, 23.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
40. Septuagint, Judith, 4.2, 5.18 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 | 4.2. they were therefore very greatly terrified at his approach, and were alarmed both for Jerusalem and for the temple of the Lord their God. 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. |
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| 41. Septuagint, 2 Maccabees, 2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 46 |
| 42. Dead Sea Scrolls, Epistle of Jeremiah, 6.60 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
| 43. Philo of Alexandria, On The Embassy To Gaius, 3.169 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 |
44. Philo of Alexandria, On Flight And Finding, 138 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 | 138. for in real truth it is God who showers down heavenly wisdom from above upon all the intellects which are properly disposed for the reception of it, and which are fond of contemplation. But those who have seen and tasted it, are exceedingly delighted with it, and understand indeed what they feel, but do not know what the cause is which has affected them; and on this account they inquire, "What is this which is sweeter than honey and whiter than snow?" And they will be taught by the interpreter of the divine will, that "This is the bread which the Lord has given them to Eat." |
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| 45. Anon., Sibylline Oracles, 4.116, 5.414-5.433 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190, 191, 404 |
| 46. Philo of Alexandria, That The Worse Attacks The Better, 158 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
47. New Testament, 1 Timothy, 1.19, 3.9, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327| 1.19. ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν· 3.9. ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει. 4.1. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων | 1.19. holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith; 3.9. holding the mystery of the faith in a pure conscience. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, |
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48. Mishnah, Avot, 2.13 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120| 2.13. "רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ:", | 2.13. "Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.", |
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49. Mishnah, Eduyot, 8.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 404| 8.6. "אָמַר רַבִּי אֱלִיעֶזֶר, שָׁמַעְתִּי, כְּשֶׁהָיוּ בוֹנִים בַּהֵיכָל, עוֹשִׂים קְלָעִים לַהֵיכָל וּקְלָעִים לָעֲזָרוֹת, אֶלָּא שֶׁבַּהֵיכָל בּוֹנִים מִבַּחוּץ, וּבָעֲזָרָה בּוֹנִים מִבִּפְנִים. אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי, שֶׁמַּקְרִיבִין אַף עַל פִּי שֶׁאֵין בַּיִת, וְאוֹכְלִים קָדְשֵׁי קָדָשִׁים אַף עַל פִּי שֶׁאֵין קְלָעִים, קָדָשִׁים קַלִּים וּמַעֲשֵׂר שֵׁנִי, אַף עַל פִּי שֶׁאֵין חוֹמָה, שֶׁקְּדֻשָּׁה רִאשׁוֹנָה קִדְּשָׁה לִשְׁעָתָהּ וְקִדְּשָׁה לֶעָתִיד לָבֹא: \n", | 8.6. "Rabbi Eliezer said: I have heard that when they were building the Temple [complex] they made curtains for the Temple and curtains for the Temple-courts; but in the case of the Temple they built from the outside, and in the case of the Temple-court they built from the inside. Rabbi Joshua said: I have heard that sacrifices may be offered even though there is no Temple, and that the most holy sacrifices may be eaten even though there are no curtains, and the less holy sacrifices and second tithes even though there is no wall [around Jerusalem]; because the first sanctification sanctified both for its own time and for the time to come.", |
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50. Mishnah, Kelim, 14.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 14.8. "מַפְתֵּחַ שֶׁל אַרְכֻּבָּה שֶׁנִּשְׁבַּר מִתּוֹךְ אַרְכֻּבָּתוֹ, טָהוֹר, רַבִּי יְהוּדָה מְטַמֵּא, מִפְּנֵי שֶׁהוּא פוֹתֵחַ בּוֹ מִבִּפְנִים. וְשֶׁל גַּם שֶׁנִּשְׁבַּר מִתּוֹךְ גֻּמּוֹ, טָהוֹר. הָיוּ בוֹ חָפִין וּנְקָבִין, טָמֵא. נִטְּלוּ חָפִין, טָמֵא מִפְּנֵי נְקָבִין. נִסְתַּתְּמוּ נְקָבִין, טָמֵא מִפְּנֵי חָפִין. נִטְּלוּ חָפִין וְנִסְתַּתְּמוּ נְקָבִין, אוֹ שֶׁפָּרְצוּ זֶה לְתוֹךְ זֶה, טָהוֹר. מְסַנֶּנֶת שֶׁל חַרְדָּל שֶׁנִּפְרְצוּ בָהּ שְׁלֹשָׁה נְקָבִים מִלְּמַטָּן זֶה לְתוֹךְ זֶה, טְהוֹרָה. וְהָאֲפַרְכֵּס שֶׁל מַתָּכוֹת, טְמֵאָה: \n", | 14.8. "A knee-shaped key that was broken off at the knee is clean. Rabbi Judah says that it is unclean because one can open with it from within. A gamma-shaped key that was broken off at its shorter arm is clean. If it retained the teeth and the gaps it remains unclean. If the teeth were missing it is still unclean on account of the gaps; if the gaps were blocked up it is unclean on account of the teeth. If the teeth were missing and the gaps were blocked up, or if they were merged into one another, it is clean. If in a mustard-strainer three holes in its bottom were merged into one another the strainer is clean. A metal mill-funnel is unclean.", |
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51. Mishnah, Pesahim, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 404| 10.6. "עַד הֵיכָן הוּא אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים, עַד אֵם הַבָּנִים שְׂמֵחָה. וּבֵית הִלֵּל אוֹמְרִים, עַד חַלָּמִישׁ לְמַעְיְנוֹ מָיִם. וְחוֹתֵם בִּגְאֻלָּה. רַבִּי טַרְפוֹן אוֹמֵר, אֲשֶׁר גְּאָלָנוּ וְגָאַל אֶת אֲבוֹתֵינוּ מִמִּצְרָיִם, וְלֹא הָיָה חוֹתֵם. רַבִּי עֲקִיבָא אוֹמֵר, כֵּן ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ יַגִּיעֵנוּ לְמוֹעֲדִים וְלִרְגָלִים אֲחֵרִים הַבָּאִים לִקְרָאתֵנוּ לְשָׁלוֹם, שְׂמֵחִים בְּבִנְיַן עִירֶךָ וְשָׂשִׂים בַּעֲבוֹדָתֶךָ, וְנֹאכַל שָׁם מִן הַזְּבָחִים וּמִן הַפְּסָחִים כוּ', עַד בָּרוּךְ אַתָּה ה' גָּאַל יִשְׂרָאֵל: \n", | 10.6. "How far does one recite it? Bet Shammai say: Until “As a joyous mother of children” (Psalm. But Bet Hillel say: Until “The flinty rock into a fountain of waters” (Psalm. And he concludes with [a formula of] redemption. Rabbi Tarfon says: “Who redeemed us and redeemed our fathers from Egypt”, but he did not conclude [with a blessing]. Rabbi Akiva says: “So may the Lord our God and the God of our fathers bring us to other appointed times and festivals which come towards us for peace, rejoicing in the rebuilding of Your city and glad in Your service, and there we will eat of the sacrifices and the pesahim” etc. until “Blessed are You who has redeemed Israel.”", |
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52. Mishnah, Taanit, 2.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120| 2.1. "סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:", | 2.1. "What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).", |
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53. Clement of Rome, 1 Clement, 41.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 404| 41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν. | |
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| 54. Anon., 2 Baruch, 6.1, 6.3, 6.4-8.1, 6.7, 6.8, 6.9, 6.10, 7.2, 8.1, 8.1-9.1, 8.4, 10.2, 10.3, 10.4, 10.5-12.4, 10.5, 10.6, 10.7, 10.18, 11.4, 11.5, 33.2, 80.1, 80.2, 80.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 43, 183, 184, 185, 191 |
55. New Testament, 1 Peter, 4.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327| 4.10. ἕκαστος καθὼς ἔλαβεν χάρισμα, εἰς ἑαυτοὺς αὐτὸ διακονοῦντες ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ· | 4.10. According as each has received a gift, be ministering it among yourselves, as good stewards of the grace of God in its various forms. |
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56. New Testament, 1 Corinthians, 4.1-4.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327| 4.1. Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ. 4.2. ὧδε λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ. | 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. |
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57. Josephus Flavius, Jewish Antiquities, 1.318, 8.119, 9.254, 10.80, 11.123, 11.127 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183, 190, 240 | 1.318. “But as to the prey, of whose driving away thou accusest me, if any other person were the arbitrator, thou wouldst be found in the wrong; for instead of those thanks I ought to have had from thee, for both keeping thy cattle, and increasing them, how is it that thou art unjustly angry at me because I have taken, and have with me, a small portion of them? But then, as to thy daughters, take notice, that it is not through any evil practices of mine that they follow me in my return home, but from that just affection which wives naturally have to their husbands. They follow therefore not so properly myself as their own children.” 8.119. Now when this divine appearance was seen, the people supposed it to be a demonstration of God’s abode in the temple, and were pleased with it, and fell down upon the ground and worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now having sufficient indications of God’s favorable disposition to them; 9.254. He also afflicted the land of Israel, and took many captives out of it. While he was doing thus with the Syrians, king Ahaz took all the gold that was in the king’s treasures, and the silver, and what was in the temple of God, and what precious gifts were there, and he carried them with him, and came to Damascus, and gave it to the king of Assyria, according to his agreement. So he confessed that he owed him thanks for all he had done for him, and returned to Jerusalem. 10.80. Now these two prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign of Josiah, until the city and temple were utterly destroyed. However, as to what befell this prophet, we will relate it in its proper place. 11.123. Accordingly, the king wrote the following epistle to those governors: “Xerxes, king of kings, to Esdras the priest, and reader of the divine law, greeting. I think it agreeable to that love which I bear to mankind, to permit those of the Jewish nation that are so disposed, as well as those of the priests and Levites that are in our kingdom, to go together to Jerusalem. 11.127. I have, moreover, written to the treasurers of Syria and Phoenicia, that they take care of those affairs that Esdras the priest, and reader of the laws of God, is sent about. And that God may not be at all angry with me, or with my children, I grant all that is necessary for sacrifices to God, according to the law, as far as a hundred cori of wheat. |
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58. New Testament, 2 Corinthians, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190| 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι | |
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59. New Testament, Acts, 22.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188| 22.1. Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατέ μου τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας.— | 22.1. "Brothers and fathers, listen to the defense which I now make to you." |
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60. Josephus Flavius, Jewish War, 2.128 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 | 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. |
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| 61. New Testament, Jude, 20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327 |
62. New Testament, Galatians, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327| 6.10. Ἄρα οὖν ὡς καιρὸν ἔχωμεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. | 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith. |
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63. New Testament, Hebrews, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 240| 4.7. πάλιν τινὰ ὁρίζει ἡμέραν,Σήμερον,ἐν Δαυεὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται, | 4.7. he again defines a certain day, today, saying through David so long a time afterward (just as has been said), "Today if you will hear his voice, Don't harden your hearts." |
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| 64. Tosefta, Negaim, 1.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 404 |
65. New Testament, Romans, 1.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327| 1.5. διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, | 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; |
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| 66. Tosefta, Sotah, 15.8-15.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 19 |
67. New Testament, John, 20.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120| 20.23. ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε κεκράτηνται. | 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained." |
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68. New Testament, Luke, 5.24, 12.42, 13.6-13.9, 23.43 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 52, 190, 327| 5.24. ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας — εἶπεν τῷ παραλελυμένῳ Σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου. 12.42. καὶ εἶπεν ὁ κύριος Τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος, ὁ φρόνιμος, ὃν καταστήσει ὁ κύριος ἐπὶ τῆς θεραπείας αὐτοῦ τοῦ διδόναι ἐν καιρῷ [τὸ] σιτομέτριον; 13.6. Ἔλεγεν δὲ ταύτην τὴν παραβολήν. Συκῆν εἶχέν τις πεφυτευμένην ἐν τῷ ἀμπελῶνι αὐτοῦ, καὶ ἦλθεν ζητῶν καρπὸν ἐν αὐτῇ καὶ οὐχ εὗρεν. 13.7. εἶπεν δὲ πρὸς τὸν ἀμπελουργόν Ἰδοὺ τρία ἔτη ἀφʼ οὗ ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ ταύτῃ καὶ οὐχ εὑρίσκω· ἔκκοψον αὐτήν· ἵνα τί καὶ τὴν γῆν καταργεῖ; 13.8. ὁ δὲ ἀποκριθεὶς λέγει αὐτῷ Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως ὅτου σκάψω περὶ αὐτὴν 13.9. καὶ βάλω κόπρια· κἂν μὲν ποιήσῃ καρπὸν εἰς τὸ μέλλον— εἰ δὲ μήγε, ἐκκόψεις αὐτήν. 23.43. καὶ εἶπεν αὐτῷ Ἀμήν σοι λέγω, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. | 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house." 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 13.6. He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none. 13.7. He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?' 13.8. He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it. 13.9. If it bears fruit, fine; but if not, after that, you can cut it down.'" 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise." |
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69. New Testament, Apocalypse, 1.8, 3.7, 3.12, 5.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189, 190, 191| 1.8. Ἐγώ εἰμιτὸ Ἄλφα καὶ τὸ Ὦ, λέγειΚύριος, ὁ θεός, ὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος,ὁ παντοκράτωρ. 3.7. Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινός, ὁ ἔχωντὴν κλεῖν Δαυείδ, ὁ ἀνοίγων καὶ οὐδεὶς κλείσει, καὶ κλείων καὶ οὐδεὶς ἀνοίγει, 3.12. Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν. 5.4. καὶ [ἐγὼ] ἔκλαιον πολὺ ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό· | 1.8. "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty." 3.7. "To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and that shuts and no one opens, says these things: 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 5.4. And I wept much, because no one was found worthy to open the book, or to look in it. |
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70. New Testament, Mark, 1.27, 9.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120, 190| 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 9.1. καὶ ἔλεγεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι εἰσίν τινες ὧδε τῶν ἑστηκότων οἵτινες οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ ἐληλυθυῖαν ἐν δυνάμει. | 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power." |
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71. New Testament, Matthew, 5.22, 5.28, 5.32, 5.34, 5.38, 5.44, 16.18-16.19, 21.17, 23.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188, 189, 190| 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 16.18. κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς· 16.19. δώσω σοι τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς ἔσται λελυμένον ἐν τοῖς οὐρανοῖς. 21.17. Καὶ καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς Βηθανίαν, καὶ ηὐλίσθη ἐκεῖ. 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· | 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven." 21.17. He left them, and went out of the city to Bethany, and lodged there. 23.21. He who swears by the temple, swears by it, and by him who is living in it. |
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72. Anon., Leviticus Rabba, 19.6 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 182, 183, 184, 185, 191| 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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| 73. Palestinian Talmud, Taanit, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 52, 404 |
| 74. Clement of Alexandria, Miscellanies, 1.20.120.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183 |
| 75. Hippolytus, Commentary On The Prophet Daniel, 1.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183 |
76. Cassius Dio, Roman History, 48.37.6, 55.14.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120, 240 | 48.37.6. As long as they could learn nothing definite they were like madmen and were reduced to despair, both hoping to find them and fearing that they were dead, unable either to give up hope in view of their longing or to give up to grief in view of their hope. 55.14.2. While he was in doubt what to do and was finding it impossible either to be free from apprehension by day or from restlessness by night, Livia one day said to him: "What means this, husband? Why is it that you do not sleep?" And Augustus answered: "What man, wife, could even for a moment forget his cares, who always has so many enemies and is so constantly the object of plots on the part of one set of men or another? |
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| 77. Anon., Acts of Pilate, 77.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 133 |
| 78. Nag Hammadi, Apocalypse of Peter, 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 52 |
| 79. Eusebius of Caesarea of Caesarea, Quaestiones Evangelicae Ad Stephanum, 14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183 |
| 80. Eusebius of Caesarea, Preparation For The Gospel, 9.34.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
| 81. 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), 4 Baruch, 182, 183, 184, 185, 190, 327 |
82. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183| 14b. מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני [היום הזה] מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה | 14b. Nabal, your husband, b is a rebel against the throne, /b as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. b And /b therefore b there is no need to try him, /b as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail b said to him: /b You lack the authority to act in this manner, as b Saul is still alive. /b He is the king in actual practice, and b your seal [ i tivakha /i ] has not /b yet b spread across the world, /b i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and b said to her: /b “And b blessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness [ i damim /i ]” /b (I Samuel 25:33).,The Gemara asks: The plural term b i damim /i , /b literally, bloods, b indicates two. /b Why did David not use the singular term i dam /i ? b Rather, this teaches that /b Abigail b revealed her thigh, /b and he lusted after her, b and he went three parasangs by the fire /b of his desire for her, and b said to her: Listen to me, /b i.e., listen to me and allow me to be intimate with you. Abigail then b said to him: “Let this not be a stumbling block for you” /b (I Samuel 25:31). b By inference, /b from the word b “this,” /b it can be understood that b there is someone else /b who will in fact be a stumbling block for him, b and what is /b this referring to? b The incident involving Bathsheba. And in the end this is what was, /b as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: b “Yet the soul of my lord shall be bound in the bond of life /b with the Lord your God” (I Samuel 25:29), and b when she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid” /b (I Samuel 25:31)., b Rav Naḥman said /b that b this /b explains the folk saying b that people say: While a woman is engaged in conversation /b she also holds b the spindle, /b i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. b Some say /b that Rav Naḥman referred to a different saying: b The goose stoops /b its head b as it goes /b along, b but its eyes look on from afar /b to find what it is looking for. So too, Abigail acted in similar fashion., b Huldah /b was a prophetess, b as it is written: “So Hilkiah the priest and Ahikam and Achbor /b and Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: b But if Jeremiah was found there, how could she prophesy? /b Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of b the school of Rav say in the name of Rav: Huldah was a /b close b relative of Jeremiah, and he did not object to her /b prophesying in his presence.,The Gemara asks: b But how could Josiah himself ignore Jeremiah and send /b emissaries b to /b Huldah? The Sages of b the school of Rabbi Sheila say: Because women are /b more b compassionate, /b and he hoped that what she would tell them would not be overly harsh., b Rabbi Yoḥa said /b a different answer: b Jeremiah was not there /b at the time, because b he went to bring back the ten tribes /b from their exile. b And from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold” /b (Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now b is it possible that the Jubilee had /b already been b annulled? /b The i halakhot /i of the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, b but the prophet is prophesying that it will cease /b only in the future. b Rather, this teaches that Jeremiah brought back /b the ten tribes from their exile., b And Josiah the son of Amon ruled over the /b ten tribes, b as it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel” /b (II Kings 23:17). b Now what connection did Josiah, /b king of Judea, b have with the altar at Bethel, /b a city in the kingdom of Israel? b Rather, this teaches that Josiah ruled over the /b ten tribes of Israel. b Rav Naḥman said: /b Proof that the tribes returned may be adduced b from /b the verse b here: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people” /b (Hosea 6:11), which indicates that they returned to their places., b Esther /b was also a prophetess, b as it is written: “And it came to pass on the third day that Esther clothed herself in royalty” /b (Esther 5:1). b It should have said: /b Esther clothed herself in b royal garments. Rather, /b this alludes to the fact b that she clothed herself with a divine /b spirit of b inspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai” /b (I Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. b Rav Naḥman said: Haughtiness is not befitting a woman. /b And a proof to this is that b there were two haughty women, whose names were /b identical to the names of b loathsome /b creatures. b One, /b Deborah, b was called a hornet, /b as her Hebrew name, Devorah, means hornet; b and one, /b Huldah, b was called a marten, /b as her name is the Hebrew term for that creature. From where is it known that they were haughty? b With regard to /b Deborah, b the hornet, it is written: “And she sent and called Barak” /b (Judges 4:6), b but she herself did not go to him. /b And b with regard to /b Huldah, b the marten, it is written: “Say to the man /b that sent you to me” (II Kings 22:15), b but she did not say: Say to the king. /b ,Furthermore, b Rav Naḥman said: Huldah was a descendant of Joshua. /b An allusion to this b is written here: /b “Huldah the prophetess, the wife of Shallum, the son of Tikvah, b the son of Harhas [ i ḥarḥas /i ]” /b (II Kings 22:14), b and it says elsewhere /b with regard to Joshua: “And they buried him in the border of his inheritance b in Timnath-heres [ i ḥeres /i ]” /b (Judges 2:9), therefore intimating that there is a certain connection between them., b Rav Eina the Elder raised an objection /b from a i baraita /i b to Rav Naḥman’s /b teaching. The i baraita /i indicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: b Eight prophets, who were /b also b priests, descended from Rahab the prostitute, and they are: Neriah; /b his son b Baruch; Seraiah; Mahseiah; Jeremiah; /b his father, b Hilkiah; /b Jeremiah’s cousin b Hanamel; and /b Hanamel’s father, b Shallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute, /b as b it is written here /b with regard to Huldah: b “The son of Tikvah,” and it is written elsewhere /b in reference to Rahab’s escape from the destruction of Jericho: b “This cord of [ i tikvat /i ] scarlet thread” /b (Joshua 2:18).,Rav Naḥman responded to Eina the Elder and b said to him: Eina the Elder, and some say /b that he said to him: b Blackened pot, /b i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, b from me and from you the matter may be concluded, /b i.e., the explanation lies in a combination of our two statements. b For /b Rahab b converted and married Joshua, /b and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: b But did Joshua have any descendants? But isn’t it written /b in the genealogical list of the tribe of Ephraim: b “Nun his son, Joshua his son” /b (I Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, b he did not have sons, /b but b he did have daughters. /b |
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83. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189| 34b. (שמות כט, לז) כל הנוגע במזבח יקדש שומע אני בין ראוי בין שאינו ראוי ת"ל (שמות כט, לח) כבשים מה כבשים ראויין אף כל ראוי ר' עקיבא אומר (שמות כט, כה) עולה מה עולה ראויה אף כל ראוי,ותרוייהו מאי קא ממעטו פסולי מר מייתי לה מכבשים ומר מייתי לה מעולה,והאמר רב אדא בר אהבה עולת העוף פסולה איכא בינייהו מאן דמייתי לה מכבשים כבשים אין אבל עולת העוף לא ומאן דמייתי לה מעולה אפילו עולת העוף נמי,אלא אמר רב אשי כדתניא (ויקרא יז, ד) דם יחשב לאיש ההוא דם שפך לרבות את הזורק דברי רבי ישמעאל,ר"ע אומר (ויקרא יז, ח) או זבח לרבות את הזורק ותרוייהו מאי קא מרבו זריקה מר מייתי לה מדם יחשב ומר מייתי לה מאו זבח,והאמר רבי אבהו שחט וזרק איכא בינייהו לדברי רבי ישמעאל אינו חייב אלא אחת לדברי ר"ע חייב שתים,הא איתמר עלה אמר אביי אף לדברי ר"ע נמי אינו חייב אלא אחת דאמר קרא (דברים יב, יד) שם תעלה עולותיך ושם תעשה ערבינהו רחמנא לכולהו עשיות:,דיני ממונות דנין ביום וכו': (סימן משפ"ט מענ"ה מט"ה) מנהני מילי א"ר חייא בר פפא דאמר קרא (שמות יח, כו) ושפטו את העם בכל עת,אי הכי תחלת דין נמי כדרבא דרבא רמי כתיב ושפטו את העם בכל עת וכתיב (דברים כא, טז) והיה ביום הנחילו את בניו הא כיצד יום לתחלת דין לילה לגמר דין,מתניתין דלא כר' מאיר דתניא היה ר"מ אומר מה ת"ל (דברים כא, ה) על פיהם יהיה כל ריב וכל נגע וכי מה ענין ריבים אצל נגעים,אלא מקיש ריבים לנגעים מה נגעים ביום דכתיב (ויקרא יג, יד) וביום הראות בו אף ריבים ביום ומה נגעים שלא בסומין דכתיב (ויקרא יג, יב) לכל מראה עיני הכהן אף ריבים שלא בסומין ומקיש נגעים לריבים מה ריבים שלא בקרובים אף נגעים שלא בקרובים,אי מה ריבים בשלשה אף נגעים בשלשה ודין הוא ממונו בשלשה גופו לא כל שכן ת"ל (ויקרא יג, ב) והובא אל אהרן הכהן או אל אחד וגו' הא למדת שאפילו כהן אחד רואה את הנגעים,ההוא סמיא דהוה בשבבותיה דרבי יוחנן דהוה דאין דינא ולא אמר ליה רבי יוחנן ולא מידי היכי עביד הכי והא"ר יוחנן הלכה כסתם משנה ותנן כל הכשר לדון כשר להעיד ויש שכשר להעיד ואין כשר לדון ואמר ר' יוחנן לאתויי סומא באחת מעיניו,ר' יוחנן סתמא אחריתא אשכח דיני ממונות דנין ביום וגומרין בלילה,מאי אולמיה דהאי סתמא מהאי סתמא אי בעית אימא סתמא דרבים עדיף ואי בעית אימא משום דקתני לה גבי הלכתא דדינא,ורבי מאיר האי ושפטו את העם בכל עת מאי דריש ביה אמר רבא לאיתויי יום המעונן דתנן אין רואין את הנגעים שחרית ובין הערבים ולא בתוך הבית ולא ביום המעונן מפני שכהה נראית עזה ולא בצהרים מפני שעזה נראית כהה,ורבי מאיר האי ביום הנחילו את בניו מאי עביד ליה ההוא מיבעי ליה לכדתני רבה בר חנינא קמיה דרב נחמן והיה ביום הנחילו את בניו ביום אתה מפיל נחלות ואי אתה מפיל נחלות בלילה א"ל אלא מעתה מאן דשכיב ביממא ירתון ליה בניה ומאן דשכיב בליליא לא ירתון ליה בניה,דילמא דין נחלות קאמרת דתניא (במדבר כז, יא) והיתה לבני ישראל לחקת משפט אורעה כל הפרשה כולה להיות דין,כדרב יהודה אמר רב דאמר רב יהודה אמר רב שלשה שנכנסו לבקר את החולה רצו כותבין רצו עושין דין שנים כותבין ואין עושין דין,ואמר רב חסדא לא שנו אלא ביום אבל בלילה כותבין ואין עושין דין משום דהוו להו עדים ואין עד נעשה דיין אמר ליה אין הכי קאמינא:,דיני נפשות דנין ביום וכו': מנהני מילי אמר רב שימי בר חייא אמר קרא (במדבר כה, ד) והוקע אותם לה' נגד השמש א"ר חסדא מניין להוקעה שהיא תלייה דכתיב (שמואל ב כא, ו) והוקענום לה' בגבעת שאול בחיר ה' | 34b. b “Whatsoever touches the altar shall be sanctified” /b (Exodus 29:37), b I /b would b derive /b that this applies to every item, b whether /b it is b suited /b to be an offering, b or unsuited /b to be an offering. b The /b following b verse states: /b “Now this is that which you shall offer upon the altar: Two b lambs /b of the first year day by day continually” (Exodus 29:38); from this I derive: b Just as lambs are suited /b to be offerings, b so too, everything /b that is b suited /b to be an offering is included in this i halakha /i . The i baraita /i continues: b Rabbi Akiva says: /b The offerings discussed in this passage are each referred to as b a burnt-offering /b (see Exodus 29:42). Therefore, I derive: b Just as a burnt-offering is suited /b for the altar, b so too, everything /b that is b suited /b for the altar is included in this i halakha /i .,Rav Pappa explains: b And what do the two of them exclude /b by means of these explanations? b Disqualified /b offerings, teaching that they do not become sanctified if they touch the altar. One b Sage, /b Rabbi Yosei HaGelili, b brings /b proof for b this /b i halakha /i b from /b the term b “lambs,” and /b one b Sage, /b Rabbi Akiva, b brings /b proof for b this /b i halakha /i b from /b the term b “burnt-offering.” /b This is an example of one explanation from two different verses.,The Gemara questions this example: b But doesn’t Rav Adda bar Ahava say /b that the difference b between them /b is with regard to b a disqualified bird burnt-offering? The one who brings /b proof for b this /b i halakha /i b from /b the term b “lambs” /b holds that: b Lambs, yes, /b they are included in this i halakha /i , b but a bird burnt-offering /b is b not. And the one who brings /b proof for b this /b i halakha /i b from /b the term b “burnt-offering” /b holds that b a bird burnt-offering /b is b also /b included in this i halakha /i ., b Rather, Rav Ashi said: /b An example of one explanation from two different verses is b as it is taught /b in a i baraita /i : With regard to one who violates the prohibition against slaughtering an offering outside the Tent of Meeting, the verse states: “Whatever man there be of the house of Israel, that kills an ox, or lamb, or goat, in the camp, or that kills it outside the camp; and to the opening of the Tent of Meeting he did not bring it, to sacrifice an offering to the Lord before the Tabernacle of the Lord, b blood shall be imputed unto that man; he shed blood; /b and this man shall be cut off from among his people” (Leviticus 17:3–4). This verse serves b to include one who sprinkles /b the blood of consecrated offerings outside the Tent of Meeting; this is b the statement of Rabbi Yishmael. /b ,The i baraita /i continues: b Rabbi Akiva says /b that when the verse states: “Whatever man there be of the house of Israel, or of the strangers that sojourn among them, that offers a burnt-offering b or sacrifice” /b (Leviticus 17:8), it serves b to include one who sprinkles /b blood of consecrated offerings outside the Tent of Meeting. Rav Ashi explains: b What do the two /b i tanna’im /i b include /b by means of these explanations? One who performs b sprinkling /b of the blood outside the Tent of Meeting. One b Sage, /b Rabbi Yishmael, b brings /b proof for b this /b i halakha /i b from /b the phrase b “blood shall be imputed,” and /b one b Sage, /b Rabbi Akiva, b brings /b proof for b this /b i halakha /i b from /b the term b “or sacrifice.” /b This is an example of one explanation from two different verses.,The Gemara questions this example: b But doesn’t Rabbi Abbahu say /b that the difference b between them /b is with regard to one who b slaughtered /b the offering b and sprinkled /b the blood, as b according to the statement of Rabbi Yishmael he is liable /b for b only one /b transgression, and b according to the statement of Rabbi Akiva /b he is b liable /b for b two /b transgressions?,The Gemara responds: b Wasn’t it stated with regard to that /b i baraita /i that b Abaye says: Even according to the statement of Rabbi Akiva, he is liable /b for b only one /b transgression, b as the verse states: /b “But in the place that the Lord shall choose in one of your tribes, b there you shall offer your burnt-offerings, and there you shall do /b all that I command you” (Deuteronomy 12:14). b The Merciful One combined all the actions /b with regard to offerings as one transgression. According to the explanation of Abaye, there is in fact no practical dispute between Rabbi Yishmael and Rabbi Akiva with regard to this matter, and it serves as an example of one explanation from two different verses.,§ The mishna teaches: In cases of b monetary law, /b the court b judges during the daytime, /b and may conclude the deliberations and issue their ruling even at night. Before discussing this ruling, the Gemara cites b a mnemonic /b for three of the forthcoming discussions: b Judgment, answer, incline. /b The Gemara asks: b From where are these matters /b concerning the time of the deliberations derived? b Rabbi Ḥiyya bar Pappa says: As the verse states: “And let them judge the people at all times” /b (Exodus 18:22), indicating that the judgment can be during the day or at night.,The Gemara challenges this explanation: b If that is so /b that this is the source of the i halakha /i , the court should be able to conduct b the initial /b stage b of the trial /b at night, b as well. /b The Gemara explains: It is possible to resolve the matter b in accordance with /b the statement b of Rava, as Rava raises a contradiction /b between two verses: It b is written /b in one verse: b “And let them judge the people at all times,” /b indicating that the judgment can be during the day or at night, b and /b it b is written /b in another verse: b “Then it shall be on the day that he causes his sons to inherit /b that which he has” (Deuteronomy 21:16), indicating that cases of inheritance are judged only during the day. Rava explains: b How /b can these texts be reconciled? The verse referring to the b day /b is stated b with regard to the initial /b stage b of the trial, /b and the verse that includes the b night /b is stated b with regard to the verdict. /b ,The Gemara comments: b The mishna is not in accordance with /b the opinion of b Rabbi Meir. As it is taught /b in a i baraita /i that b Rabbi Meir would say: What /b is the meaning when b the verse states /b with regard to the priests: b “According to their word shall every dispute and every leprous sore be” /b (Deuteronomy 21:5)? b And what do disputes have to do with leprous sores? /b ,The i baraita /i continues: b Rather, /b the verse b juxtaposes disputes to leprous sores, /b teaching that b just as leprous sores /b are viewed by a priest only b in the daytime, as it is written: “And on the day when /b raw flesh b appears in him /b he shall be impure” (Leviticus 13:14), b so too disputes /b are judged only b in the daytime. And just as leprous sores /b are viewed by a priest who can see, but b not by blind /b priests, b as it is written: “As far as appears to the priest” /b (Leviticus 13:12), b so too disputes /b are judged by sighted judges, b not by blind judges. And /b the verse b juxtaposes leprous sores to disputes, /b teaching that b just as disputes /b are judged by independent judges, b not by /b judges who are b relatives /b of the litigants, b so too leprous sores /b are viewed b by /b a priest who is b not a relative /b of the afflicted person.,The i baraita /i continues: b If /b these two matters are juxtaposed, why not say that b just as disputes /b are judged specifically b by three /b judges, b so too leprous sores /b are viewed b by three /b priests? b And this /b would be supported by b a logical inference: /b If a case involving one’s b money /b is judged b by three /b judges, is it b not /b clear b all the more so /b that the person b himself /b should be viewed by three priests? To counter this, b the verse states: “And he shall be brought to Aaron the priest or to one /b of his sons, the priests” (Leviticus 13:2). From this b you /b have b learned that even one priest views leprous sores. /b In any event, as opposed to the mishna, Rabbi Meir holds that disputes are judged only during the day.,The Gemara relates: There was b a certain blind man who was /b living b in the neighborhood of Rabbi Yoḥa who would serve as a judge, and Rabbi Yoḥa did not say anything to him. /b The Gemara asks: b How did he do this, /b i.e., allow the blind man to judge? b But didn’t Rabbi Yoḥa /b himself b say: /b The b i halakha /i /b is b in accordance with /b the ruling of b an unattributed mishna, and we learned /b in an unattributed mishna ( i Nidda /i 49b): b Anyone who is fit to judge /b is b fit to testify, but there are /b those b who /b are b fit to testify but not fit to judge. And Rabbi Yoḥa says: /b The latter clause serves b to include /b one who is b blind in one of his eyes, /b who is fit to testify but is not fit to judge. All the more so Rabbi Yoḥa would agree that the unattributed mishna holds that one blind in both eyes is disqualified from serving as a judge.,The Gemara answers: b Rabbi Yoḥa found another unattributed mishna, /b i.e., the mishna here, which indicates that a blind man can serve as a judge: In cases of b monetary law, /b the court b judges during the daytime and may conclude /b the deliberations and issue the ruling even b at night. /b Accordingly, judging cases of monetary law is not compared to viewing leprous sores, which is the source for disqualifying a blind judge.,The Gemara asks: In b what /b way is b the strength of this unattributed /b mishna greater b than /b the strength of b that unattributed /b mishna? Why would Rabbi Yoḥa rule in accordance with this one and not that one? The Gemara explains: b If you wish, say /b that b an unattributed /b mishna that records the opinion b of many /b Sages is b preferable, /b as the mishna in tractate i Nidda /i is written in accordance with the individual opinion of Rabbi Meir of the i baraita /i . b And if you wish, say /b it is b because /b this unattributed mishna b teaches this /b i halakha /i b in the context of the i halakhot /i of judgment. /b Since this chapter is the primary source for all i halakhot /i of judgments, the ruling written here carries greater weight.,The Gemara continues its discussion of these opinions. b And what /b does b Rabbi Meir interpret /b from b this /b verse: b “And let them judge the people at all times” /b ? b Rava said: /b He interprets that it serves b to include a cloudy day, /b teaching that although a priest does not view a leprous sore on a cloudy day, the court may judge a case on a cloudy day. b As we learned /b in a mishna ( i Nega’im /i 2:2): A priest b does not view leprous sores /b during the early b morning /b when the sun is not in full force, b and /b not during the late b afternoon, and not in a house, and not on a cloudy day. /b This is b because a dull /b white sore b appears bright, /b and a bright white sore is deemed ritually impure. b And /b a priest does b not /b view leprous sores b at midday, because a bright /b white spot b appears dull /b and the priest will mistakenly deem it ritually pure. The priest views the leprous sores during the late morning or early afternoon., b And what /b does b Rabbi Meir interpret /b from b this /b verse: b “On the day that he causes his sons to inherit”? /b He already derived from the juxtaposition to leprous sores that the court cannot issue a verdict at night. The Gemara answers: b He requires that /b verse b to /b teach the i halakha /i b that Rabba bar Ḥanina taught in the presence of Rav Naḥman: /b The verse states: b “Then it shall be on the day that he causes his sons to inherit /b that which he has” (Deuteronomy 21:16). The addition of the term “on the day” teaches that it is specifically b during the day that you /b can b distribute inheritances, but you cannot distribute inheritances at night. /b Rav Naḥman b said to him: /b That cannot be the i halakha /i , as, b if that is so, /b then it ought to be that it is only in the case of b one who dies during the day /b that b his children inherit /b from b him but /b that with regard to b one who dies at night, his children do not inherit /b from b him, /b and this is not the case.,Rav Naḥman suggests: b Perhaps you are stating /b a distinction between day and night with regard to the b adjudication of inheritances. /b A proof for this distinction is b as it is taught /b in a i baraita /i : A verse in the passage concerning inheritance states: b “And it shall be for the children of Israel a statute of judgment” /b (Numbers 27:11), teaching that b the entire portion is placed [ i ure’a /i ] /b together b to be /b considered a matter of b judgment, /b subject to the procedural rules that apply to a matter of the court., b And /b this is b in accordance with /b the statement b that Rav Yehuda /b says that b Rav says, as Rav Yehuda says /b that b Rav says: /b In a case where there were b three people who entered /b a room b to visit an ill person, /b and the ill person desires to write a will in order to distribute his property following his death, if the visitors b wish /b to do so, b they /b can b write /b his will and sign it as witnesses, and if b they wish, they /b can b act /b in b judgment, /b i.e., they can act as a court in the matter, since they are three. Therefore, they can determine that the will has the validity of an act of the court and transfer the property to the heirs in their capacity as a court. But if only b two /b came to visit the ill person, b they /b can b write /b the will and sign it as witnesses, b but they cannot act /b in b judgment, /b since three are required to form a court., b And Rav Ḥisda says: /b This i halakha /i was b taught only /b in a case where the three came to visit him b during the day; but /b if the three of them came b at night, they /b can b write /b the will and sign it as witnesses, b but they cannot act /b in b judgment. /b What is the reason that they cannot act in judgment on the next day? It is b because they are /b already b witnesses /b to the will of the deceased, b and /b there is a principle that b a witness cannot become a judge, /b i.e., one who acts as a witness in a particular matter cannot become a judge with regard to that same matter. Rabba bar Ḥanina b said to /b Rav Naḥman: b Yes, /b it is indeed b so /b that this is what b I was saying. /b ,§ The mishna teaches: In cases of b capital law, /b the court b judges during the daytime, /b and concludes the deliberations and issues the ruling in the daytime. The Gemara asks: b From where are these matters /b derived? b Rav Shimi bar Ḥiyya says: The verse states /b with regard to Israelites who worshipped the idol of Peor in the wilderness: b “And hang [ i hoka /i ] them unto the Lord, facing the sun” /b (Numbers 25:4), indicating that capital cases are judged in the face of the sun, i.e., during the day. b Rav Ḥisda says: From where /b is it derived b that i hoka’a /i is hanging? /b Where the Gibeonites requested to be given Saul’s sons, b as it is written: “ i Vehoka’anum /i unto the Lord in Gibeah of Saul, the chosen of the Lord” /b (II Samuel 21:6). |
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| 84. Servius, Commentary On The Aeneid, 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 183 |
| 85. Anon., Apostolic Constitutions, 3.15.1, 7.33.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120, 191 |
| 86. Epiphanius, Panarion, 30.16.4-30.16.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 32 |
| 87. Justinian, Edictum Rectae Fidei, 11-17, 19, 18 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 133 |
| 88. Anon., Avot Derabbi Nathan A, 4.39, 17.15 (6th cent. CE - 8th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120, 182, 184 |
| 89. Anon., Avot Derabbi Nathan B, 7.19 (6th cent. CE - 8th cent. CE) Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 182, 183, 184, 185, 327 |
| 91. Anon., Infancy Gospel of Thomas, 17-18 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 190 |
| 92. Anon., Joseph And Aseneth, 18.11 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 |
| 93. Serapion, C. Man. (Ed. Casey), 53.5 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191, 404 |
| 96. Porphry De Abst. Ii.59 178, [X.Orat.], 52.839 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 |
| 97. Anon., Apocryphon of Jeremiah, None Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 53, 133, 183 |
| 98. John of Euboea, Sermo In Conceptionem Deiparae, None Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183 |
| 99. Anon., Cologne Mani Codex, 63.9-63.10 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 327 |
| 100. Severus, Letters, 28.12 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189 |
| 101. Anon., Psalms of Solomon, 2.11-2.12, 4.19, 8.8, 18.10-18.12 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189, 190 |
| 102. Anon., The Apocalypse of Ezra, 1.10 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 |
| 103. Anon., De Rebus Bellicis, 26.4, 37.5, 43.2 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191 |
| 105. Apostolius, Apostolius 10.96 151, 3.14, 18.2 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189 |
| 106. Antiphanes, Poiesis, 44.1 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 188 |
| 108. Anon., Paneg. Lat., 4.61-4.66 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
| 109. Anon., Menog I Khrad, 40 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190 |
110. Anon., 4 Ezra, 2.34, 7.26, 10.54 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 190, 191, 404 | 2.34. Therefore I say to you, O nations that hear and understand, "Await your shepherd; he will give you everlasting rest, because he who will come at the end of the age is close at hand. 7.26. For behold, the time will come, when the signs which I have foretold to you will come to pass, that the city which now is not seen shall appear, and the land which now is hidden shall be disclosed. 10.54. for no work of man's building could endure in a place where the city of the Most High was to be revealed. |
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| 111. Anon., 3 Enoch, 18.18 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 189 |
| 112. Anon., 3 Baruch, 9.8, 11.2 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 189 |
113. Anon., Ruthrabbah, 2.1 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 183| 2.1. רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבִּי חָמָא אֲבוּי דְּרַבִּי הוֹשֵׁעַ בְּשֵׁם רַבִּי לֹא נִתַּן דִּבְרֵי הַיָּמִים אֶלָּא לְהִדָּרֵשׁ, הֲדָא הוּא דִכְתִיב (דברי הימים א ד, כא): בְּנֵי שֵׁלָה בֶן יְהוּדָה עֵר אֲבִי לֵכָה, אַב בֵּית דִּין שֶׁל לֵכָה. וְלַעְדָּה אֲבִי מָרֵשָׁה, אַב בֵּית דִּין שֶׁל מָרֵשָׁה. וּמִשְׁפְּחוֹת בֵּית עֲבֹדַת הַבֻּץ, זוֹ רָחָב הַזּוֹנָה שֶׁהִטְמִינָה הַמְרַגְּלִים בַּבּוּץ, הֲדָא הוּא דִכְתִיב (יהושע ב, ו): וַתִּטְמְנֵם בְּפִשְׁתֵּי הָעֵץ, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּבוּסְמִין הָיְתָה עִסְקָהּ. לְבֵית אַשְׁבֵּעַ, שֶׁנִּשְׁבְּעוּ לָהּ הַמְּרַגְּלִים, שֶׁנֶּאֱמַר (יהושע ב, יב): וְעַתָּה הִשָּׁבְעוּ נָא לִי בַּה'. (דברי הימים א ד, כב): וְיוֹקִים, שֶׁקִּיְּמוּ לָהּ הַשְּׁבוּעָה, הֲדָא הוּא דִכְתִיב (יהושע ו, כג): וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים, וּמַה תַּלְמוּד לוֹמַר וְאֵת כָּל מִשְׁפְּחוֹתֶיהָ הוֹצִיאוּ, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי שֶׁאֲפִלּוּ הָיְתָה מִשְׁפַּחְתָּהּ מָאתַיִם אֲנָשִׁים וְהָלְכוּ וְנִדְבְּקוּ בְּמָאתַיִם מִשְׁפָּחוֹת אֲחֵרוֹת, כֻּלָּן נִצּוֹלוֹת בִּזְכוּתָהּ. וְאֵת כָּל מִשְׁפַּחְתָּהּ לֹא נֶאֱמַר, אֶלָּא וְאֵת כָּל מִשְׁפְּחוֹתֶיהָ. וְאַנְשֵׁי כֹזֵבָה, שֶׁכִּזְּבָה בְּמֶלֶךְ יְרִיחוֹ, שֶׁנֶּאֱמַר (יהושע ב, ד): וַתֹּאמֶר כֵּן בָּאוּ אֵלַי הָאֲנָשִׁים וגו'. וְיוֹאָשׁ, שֶׁנִּתְיָאֲשָׁהּ מִן הַחַיִּים. וְשָׂרָף, שֶׁתִּקְנָה עַצְמָהּ לִשְׂרוּפִין. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁבָּאתָה וְנִדְבְּקָה בְּיִשְׂרָאֵל וְעָלוּ מַעֲשֶׂיהָ לְאָבִיהָ שֶׁבַּשָּׁמַיִם. וְיָשֻׁבִי לָחֶם, שֶׁנִּדְבְּקָה בְּיִשְׂרָאֵל שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁכָּתוּב בָּהּ (משלי ט, ה): לְכוּ לַחֲמוּ בְלַחֲמִי. וְהַדְּבָרִים עַתִּיקִים, רַבִּי אַיְּבוּ וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אוֹמְרִים דְּבָרִים הַלָּלוּ סְתוּמִין כָּאן וּמְפֹרָשִׁין בְּמָקוֹם אַחֵר. (דברי הימים א ד, כג): הֵמָּה הַיּוֹצְרִים, אֵלּוּ הַמְּרַגְּלִים, הֲדָא הוּא דִכְתִיב (יהושע ב, א): וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים וגו', רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה חַד אָמַר כְּלֵי נַגָּרוּת הָיָה בְּיָדָם, מְרַגְּלִים חֶרֶשׁ לֵאמֹר, רַבִּי נְחֶמְיָה אוֹמֵר כְּלֵי קַדָּרוּת הָיָה בְּיָדָם, מְקַדְּרִין חֶרֶשׂ לֵאמֹר. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי חֶרֶשׁ כְּמַשְׁמָעוֹ, אָמַר לָהֶם עֲשׂוּ עַצְמְכֶם חֵרְשִׁין וְאַתֶּם עוֹמְדִים עַל רָזֵיהֶם. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִתּוֹךְ שֶׁאַתֶּם עוֹשִׂים עַצְמְכֶם חֵרְשִׁים אַתֶּם עוֹמְדִין עַל אָפְנָיִם שֶׁלָּהֶם. וְישְׁבֵי נְטָעִים שֶׁהָיוּ בְּקִיאִין בִּנְטִיעָה, עַל שֵׁם שֶׁנֶּאֱמַר (במדבר יג, כג): וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה. וּגְדֵרָה, שֶׁהִטְמִינָה אוֹתָן אַחֲרֵי הַגָּדֵר, שֶׁנֶּאֱמַר וַתֹּאמֶר לָהֶם הָהָרָה לֵּכוּ. וְיֵשׁ אוֹמְרִים שֶׁשָּׁרְתָה עָלֶיהָ רוּחַ הַקֹּדֶשׁ עַד שֶׁלֹא נִכְנְסוּ יִשְׂרָאֵל לָאָרֶץ, וְכִי מֵהֵיכָן הָיְתָה יוֹדַעַת שֶׁחוֹזְרִין לִשְׁלשֶׁת יָמִים, מִכָּן שֶׁשָּׁרְתָה עָלֶיהָ רוּחַ הַקֹּדֶשׁ. עִם הַמֶּלֶךְ בִּמְלַאכְתוֹ יָשְׁבוּ שָׁם, מִכָּאן אָמְרוּ עֲשָׂרָה כֹּהֲנִים נְבִיאִים עָמְדוּ מֵרָחָב הַזּוֹנָה: יִרְמְיָה, חִלְקִיָּה, שְׂרָיָה, מַחְסֵיָה, חֲנַמְאֵל, שַׁלּוּם, בָּרוּךְ, נֵרִיָה, יְחֶזְקֵאל, בּוּזִי. וְיֵשׁ אוֹמְרִים אַף חֻלְדָּה הַנְּבִיאָה מִבְּנֵי בָנֶיהָ שֶׁל רָחָב הַזּוֹנָה הָיְתָה. | 2.1. "\" b In the days the judges judged /b (Ruth 1:1)\" [which could also be \"the judges were judged\"]. Woe to a generation that judges its judges and woe to a generation whose judges need to be judged. As it says: \"And they didn't listen to their judges (Judges 2:17)\". Who were those judges? Rav said: \"They were Barak and Deborah\". Rabbi Yehoshua Ben Levi said: \"They were Shamgar and Ehud\". Rav Huna said: \"They were Deborah, Barak, and Yael\". 'Judge' means one, 'judges' two, and ' b the judges /b ' three\".", |
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| 114. Constantinople Council, Anathema, 29.8-29.10 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 191 |
| 115. Anon., Apocalypse of Peter, 2 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 52 |
116. Anon., 4 Baruch, 1.1-1.5, 1.7-1.8, 2.1-2.10, 3.1-3.12, 3.14-3.15, 4.1-4.11, 5.1, 5.5-5.6, 5.15, 5.17-5.21, 5.23-5.26, 5.30, 5.32, 6.1, 6.3-6.4, 6.7, 6.13, 6.16-6.18, 6.21, 7.2, 7.8-7.9, 7.14-7.15, 7.19-7.20, 7.22-7.29, 7.31, 8.1, 8.9, 9.1-9.3, 9.7-9.8, 9.10-9.32 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 19, 32, 34, 43, 46, 49, 52, 54, 60, 120, 180, 181, 183, 184, 185, 188, 189, 190, 191, 240, 327, 404 | 1.2. For your prayers are like a solid pillar in its midst, and like an indestructible wall surrounding it. 1.3. Now, then, arise and depart before the host of the Chaldeans surrounds it. 1.4. And Jeremiah answered, saying: I beseech you, Lord, permit me, your servant, to speak in your presence. 1.5. And the Lord said to him: Speak, my chosen one Jeremiah. 1.7. No, my Lord, but if it is your will, let it be destroyed by your hands. 1.8. And the Lord said to Jeremiah: Since you are my chosen one, arise and depart form this city, you and Baruch, for I am going to destroy it because of the multitude of the sins of those who dwell in it. 2.1. And Jeremiah ran and told these things to Baruch; and as they wentinto the temple of God, Jeremiah tore his garments and put dust onhis head and entered the holy place of God. 2.2. And when Baruch saw him with dust sprinkled on his head and hisgarments torn, he cried out in a loud voice, saying: Father Jeremiah, what are you doing? What sin has the people committed? 2.3. (For whenever the people sinned, Jeremiah would sprinkle dust on hishead and would pray for the people until their sin was forgiven.) 2.4. So Baruch asked him, saying: Father, what is this? 2.5. And Jeremiah said to him: Refrain from rending your garments -- rather, let us rend our hearts! And let us not draw water for the trough, but let us weep and fill them with tears! For the Lord will not have mercy on this people. 2.6. And Baruch said: Father Jeremiah, what has happened? 2.7. And Jeremiah said: God is delivering the city into the hands of the king of the Chaldeans, to take the people captive into Babylon. 2.8. And when Baruch heard these things, he also tore his garments andsaid: Father Jeremiah, who has made this known to you? 2.9. And Jeremiah said to him: Stay with me awhile, until the sixth hour of the night, so that you may know that this word is true. 2.10. Therefore they both remained in the altar-area weeping, and theirgarments were torn. 3.1. And when the hour of the night arrived, as the Lord had told Jeremiahthey came up together on the walls of the city, Jeremiah and Baruch. 3.2. And behold, there came a sound of trumpets; and angels emerged fromheaven holding torches in their hands, and they set them on the wallsof the city. 3.3. And when Jeremiah and Baruch saw them, they wept, saying: Now we know that the word is true! 3.4. And Jeremiah besought the angels, saying: I beseech you, do not destroy the city yet, until I say something to the Lord. 3.5. And the Lord spoke to the angels, saying: Do not destroy the city until I speak to my chosen one, Jeremiah. 3.6. Then Jeremiah spoke, saying: I beg you, Lord, bid me to speak in your presence. 3.7. And the Lord said: Speak, my chosen one Jeremiah. 3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.10. And the Lord said to him: Take them and consign them to the earth, saying: Hear, Earth, the voice of your creator who formed you in the abundance of waters, who sealed you with seven seals for seven epochs, and after this you will receive your ornaments (?) -- 3.11. Guard the vessels of the temple service until the gathering of the beloved. 3.12. And Jeremiah spoke, saying: I beseech you, Lord, show me what I should do for Abimelech the Ethiopian, for he has done many kindnesses to your servant Jeremiah. 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. 3.15. And you, Jeremiah, go with your people into Babylon and stay with them, preaching to them, until I cause them to return to the city. 4.1. And when morning came, behold the host of the Chaldeans surroundedthe city. 4.2. And the great angel trumpeted, saying: Enter the city, host of the Chaldeans; for behold, the gate is opened for you. 4.3. Therefore let the king enter, with his multitudes, and let him take all the people captive. 4.4. But taking the keys of the temple, Jeremiah went outside the city andthrew them away in the presence of the sun, saying: I say to you, Sun, take the keys of the temple of God and guard them until the day in which the Lord asks you for them. 4.5. For we have not been found worthy to keep them, for we have become unfaithful guardians. 4.6. While Jeremiah was still weeping for the people, they brought him outwith the people and dragged them into Babylon. 4.7. But Baruch put dust on his head and sat and wailed this lamentation,saying: Why has Jerusalem been devastated? Because of the sins of the beloved people she was delivered into the hands of enemies -- because of our sins and those of the people. 4.8. But let not the lawless ones boast and say:"We were strong enough to take the city of God by our might;" but it was delivered to you because of our sins. 4.9. And God will pity us and cause us to return to our city, but you will not survive! 4.10. Blessed are our fathers, Abraham, Isaac and Jacob, for they departed from this world and did not see the destruction of this city. 4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 5.1. But Abimelech took the figs in the burning heat; and coming upon atree, he sat under its shade to rest a bit. 5.5. And he said: I would like to sleep a little longer, because my head is heavy. But I am afraid that I might fall asleep and be late in awakening and my father Jeremiah would think badly of me; for if he were not in a hurry, he would not have sent me today at daybreak. 5.6. So I will get up, and proceed in the burning heat; for isn't there heat, isn't there toil every day? 5.15. And as he sat, he saw an old man coming from the field; and Abimelechsaid to him: I say to you, old man, what city is this? 5.17. And Abimelech said to him: Where is Jeremiah the priest, and Baruch the secretary, and all the people of this city, for I could not find them? 5.18. And the old man said to him: Are you not from this city, seeing that you remember Jeremiah today, because you are asking about him after such a long time? 5.19. For Jeremiah is in Babylon with the people; for they were taken captive by king Nebuchadnezzar, and Jeremiah is with them to preach the good news to them and to teach them the word. 5.20. As soon as Abimelech heard this from the old man, he said: If you were not an old man, and if it were not for the fact that it is not lawful for a man to upbraid one older than himself, I would laugh at you and say that you are out of your mind -- since you say that the people have been taken captive into Babylon. 5.21. Even if the heavenly torrents had descended on them, there has not yet been time for them to go into Babylon! 5.23. And I went and got them, and when I came to a certain tree in the burning heat, I sat to rest a little; and I leaned my head on the basket and fell asleep. 5.24. And when I awoke I uncovered the basket of figs, supposing that I was late; and I found the figs dripping milk, just as I had collected them. 5.25. But you claim that the people have been taken captive into Babylon. 5.26. But that you might know, take the figs and see! 5.30. But that you might learn, my son, that what I tell you is true -- look into the field and see that the ripening of the crops has not appeared. 5.32. Then Abimelech cried out in a loud voice, saying: I bless you, God of heaven and earth, the Rest of the souls of the righteous in every place! 6.1. After this, Abimelech went out of the city and prayed to the Lord. 6.3. And when they saw each other, they both wept and kissed each other. 6.4. But when Baruch looked up he saw with his own eyes the figs that werecovered in Abimelech's basket. 6.7. Revive in your tabernacle, in your virginal faith, and believe that you will live! 6.13. We beseech and beg of your goodness -- you whose great name no one is able to know -- hear the voice of your servants and let knowledge come into our hearts. 6.13. These, then, are the words which the Lord, the God of Israel, spoke, who led us out of Egypt, out of the great furnace: Because you did not keep my ordices, but your heart was lifted up, and you were haughty before me, in anger and wrath I delivered you to the furnace in Babylon. 6.16. Therefore, write in a letter: Say to the children of Israel: Let the stranger who comes among you be set apart and let 15 days go by; and after this I will lead you into your city, says the Lord. 6.17. He who is not separated from Babylon will not enter into the city; and I will punish them by keeping them from being received back by the Babylonians, says the Lord. 6.18. And when the angel had said this, he departed from Baruch. 6.21. Wherefore the Lord has had compassion on our tears, and has remembered the covet which he established with our fathers Abraham, Isaac and Jacob. 7.2. And the eagle said to him in a human voice: Hail, Baruch, steward of the faith. 7.8. Do not be like the raven which Noah sent out and which never came back to him in the ark; but be like the dove which, the third time, brought a report to the righteous one. 7.9. So you also, take this good message to Jeremiah and to those in bondage with him, that it may be well with you-take this papyrus to the people and to the chosen one of God. 7.14. (For Jeremiah had petitioned king Nebuchadnezzar, saying: "Give me aplace where I may bury those of my people who have died;" and theking gave it to him.) 7.15. And as they were coming out with the body, and weeping, they came towhere the eagle was. 7.19. (Now this took place so that they might believe.) 7.20. And all the people were astounded at what had happened, and said: This is the God who appeared to our fathers in the wilderness through Moses, and now he has appeared to us through the eagle. 7.22. And when the people heard it, they wept and put dust on their heads,and they said to Jeremiah: Deliver us and tell us what to do that we may once again enter our city. 7.23. And Jeremiah answered and said to them: Do whatever you heard from the letter, and the Lord will lead us into our city. 7.24. And Jeremiah wrote a letter to Baruch, saying thus: My beloved son, do not be negligent in your prayers, beseeching God on our behalf, that he might direct our way until we come out of the jurisdiction of this lawless king. 7.25. For you have been found righteous before God, and he did not let you come here, lest you see the affliction which has come upon the people at the hands of the Babylonians. 7.26. For it is like a father with an only son, who is given over for punishment; and those who see his father and console him cover his face, lest he see how his son is being punished, and be even more ravaged by grief. 7.27. For thus God took pity on you and did not let you enter Babylon lest you see the affliction of the people. 7.28. For since we came here, grief has not left us, for 66 years today. 7.29. For many times when I went out I found some of the people hung up by king Nebuchadnezzar, crying and saying:"Have mercy on us, God-ZAR!" 7.31. But I remembered days of festivity which we celebrated in Jerusalem before our captivity; and when I remembered, I groaned, and returned to my house wailing and weeping. 8.1. And the day came in which the Lord brought the people out of Babylon. 8.9. But while they were coming to Babylon, the Babylonians came out tomeet them, saying: You shall not enter our city, for you hated us and you left us secretly; therefore you cannot come in with us. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days. 9.2. But on the tenth, Jeremiah alone offered sacrifice. 9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you; 9.7. When Jeremiah had said this, and while he was standing in thealtar-area with Baruch and Abimelech, he became as one whose soul haddeparted. 9.8. And Baruch and Abimelech were weeping and crying out in a loud voice: Woe to us! For our father Jeremiah has left us -- the priest of God has departed! 9.10. And they tore their garments and put dust on their heads and weptbitterly. 9.11. And after this they prepared to bury him. 9.12. And behold, there came a voice saying: Do not bury the one who yet lives, for his soul is returning to his body! 9.13. And when they heard the voice they did not bury him, but stayedaround his tabernacle for three days saying, "when will he arise?" 9.14. And after three days his soul came back into his body and he raisedhis voice in the midst of them all and said: Glorify God with one voice! All of you glorify God and the son of God who awakens us -- messiah Jesus -- the light of all the ages, the inextinguishable lamp, the life of faith. 9.15. But after these times there shall be 477 years more and he comes toearth. 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. 9.17. And the trees that had sprouted and became haughty and said:"We have supplied our power (?) to the air," he will cause them to wither, with the grandeur of their branches, and he will cause them to be judged -- that firmly rooted tree! 9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God. 9.19. And he will bless the isles so that they become fruitful by the word of the mouth of his messiah. 9.20. For he shall come, and he will go out and choose for himself twelve apostles to proclaim the news among the nations-- he whom I have seen adorned by his father and coming into the world on the Mount of Olives -- and he shall fill the hungry souls. 9.21. When Jeremiah was saying this concerning the son of God -- that he iscoming into the world -- the people became very angry and said: This is a repetition of the words spoken by Isaiah son of Amos, when he said: I saw God and the son of God. 9.22. Come, then, and let us not kill him by the same sort of death with which we killed Isaiah, but let us stone him with stones. 9.23. And Baruch and Abimelech were greatly grieved because they wanted tohear in full the mysteries that he had seen. 9.24. But Jeremiah said to them: Be silent and weep not, for they cannot kill me until I describe for you everything I saw. 9.25. And he said to them: Bring a stone here to me. 9.26. And he set it up and said: Light of the ages, make this stone to become like me in appearance, until I have described to Baruch and Abimelech everything I saw. 9.27. Then the stone, by God's command, took on the appearance of Jeremiah. 9.28. And they were stoning the stone, supposing that it was Jeremiah! 9.29. But Jeremiah delivered to Baruch and to Abimelech all the mysterieshe had seen, and forthwith he stood in the midst of the peopledesiring to complete his ministry. 9.30. Then the stone cried out, saying: O foolish children of Israel, why do you stone me, supposing that I am Jeremiah? Behold, Jeremiah is standing in your midst! 9.31. And when they saw him, immediately they rushed upon him with manystones, and his ministry was fulfilled. 9.32. And when Baruch and Abimelech came, they buried him, and taking thestone they placed it on his tomb and inscribed it thus: This is the stone that was the ally of Jeremiah.//end of Longer Version// |
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| 117. Josephus, Mort., 5 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 240 |
| 118. Apollodorus, F, 3.17.7 Tagged with subjects: •temple in jerusalem, keys of Found in books: Allison (2018), 4 Baruch, 120 |
