이사야 22:14 탈무드 참조: Jerusalem Talmud Sanhedrin, Jerusalem Talmud Yoma, Taanit & Avot DeRabbi Natan

²³The same text in Yoma 8:8 (45b l.70, ו),Ševuot 1:9 (33b l.60, ש); similar texts in the Babli Yoma 86a, Tosephta Yom Hakippurim 5:6, Mekhilta dR. Ismael Yitro7, Avot dR. Nathan A 29, Midrash Mishle 10(6) [Yalqut Šim`ony Jeremiah 269, Wehizhir part 1 p. 54]. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy²⁴In Babylonian sources he either asked R. Eleazar ben Azariah in Rome or R. Eleazar the Caper grower in Laodicea.. He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says²⁵Jer. 3:22., return, naughty children, I shall heal your waywardness. But another verse says²⁶Lev. 16:30., for on that day, He shall pardon you, to cleanse you. And another verse says²⁷Ps. 89:33., I shall visit their crime with the rod, and their iniquity with plagues. And another verse says²⁸Is. 22:14., the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, return, naughty children, I shall heal your waywardness. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for on that day, He shall pardon you, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, I shall visit their crime with the rod, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours²⁹The root מרק is used in Lev. 6:21 to describe the thorough cleansing of a metal vessel by scouring.
In the Ševuot text, punishment for behavior that amounts to Desecration of the Name, i. e., unethical behavior by reputedly religious persons, can be suspended by repentance and the Day of Atonement, but only death in suffering scours. a third. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

¹⁹²From here to the end of the Halakhah, the text is not only in Ševuot but also inSanhedrin 10:1, Notes 23–37, 14–22 (and in the Babli Yoma 86b). For part of the text there exists a Geniza fragment (G) edited by L. Ginzberg in his Yerushalmi Fragments (1909) p. 267. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy¹⁹³He asks for an answer on the record.. He said to him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children¹⁹⁴Jer. 3:22.. But another verse says, for on that day He shall atone for you¹⁹⁵Lev. 16:20.. And another verse says, I shall visit their crime with the rod¹⁹⁶Ps. 89:33, etc. And another verse says, the iniquity of this people shall not be atoned for until you die¹⁹⁷Is. 22:14.. How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement atones. About this one it says, for on that day, He shall atone for you. If one intentionally transgressed {sins punishable by} extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings during the other days of the year atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement atone one third, sufferings atone a third, and death scours with sufferings. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

A different teaching: At the time that the community is encompassed by trouble, a man should not say, "I will go to my house and eat and drink and peace to you, my soul." And he if does this, about him the verse states (Isaiah 22:13), "And behold, joy and happiness, the killing of oxen and the slaughtering of sheep, the eating of meat and the drinking of wine – 'eat and drink, for tomorrow we will die.'" What is written after it? "And the Lord of Hosts revealed in my ears, 'This iniquity will not be atoned for you until you die'" (Isaiah 22:14).