1. Septuagint, Tobit, 1.3, 1.5, 1.9, 3.8, 3.14, 4.4, 4.12-4.13, 5.6, 5.10, 6.6, 6.14, 8.3, 8.5, 8.15, 11.14, 12.10, 12.19, 13.3-13.6, 13.8-13.17, 14.4-14.11 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, Odysseus • Abraham, Tobiah • Abraham, in Odyssey • Abraham, in Tobit • Abraham, servant of • Abraham/Abram • Sarah (Sarai, wife of Abraham) VIII • Sarah, Abraham’s wife • journey, Abraham
Found in books: Allen and Dunne (2022) 132; Allison (2018) 89, 118, 199, 290, 325; Gera (2014) 259, 272, 406, 474, 475; Gruen (2020) 126, 137, 138; Grypeou and Spurling (2009) 188; Salvesen et al (2020) 99; Stuckenbruck (2007) 724; Tefera and Stuckenbruck (2021) 83; Toloni (2022) 7, 19, 48, 100, 148, 149
| 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh.
1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather.
1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias.
3.8. because she had been given to seven husbands, and the evil demon Asmodeus had slain each of them before he had been with her as his wife. So the maids said to her, "Do you not know that you strangle your husbands? You already have had seven and have had no benefit from any of them.
3.14. Thou knowest, O Lord, that I am innocent of any sin with man,
4.4. Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave.
4.12. Beware, my son, of all immorality. First of all take a wife from among the descendants of your fathers and do not marry a foreign woman, who is not of your fathers tribe; for we are the sons of the prophets. Remember, my son, that Noah, Abraham, Isaac, and Jacob, our fathers of old, all took wives from among their brethren. They were blessed in their children, and their posterity will inherit the land. 4.13. So now, my son, love your brethren, and in your heart do not disdain your brethren and the sons and daughters of your people by refusing to take a wife for yourself from among them. For in pride there is ruin and great confusion; and in shiftlessness there is loss and great want, because shiftlessness is the mother of famine.
5.6. The angel replied, "I will go with you; I am familiar with the way, and I have stayed with our brother Gabael."
5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. "
6.6. Then the young man said to the angel, "Brother Azarias, of what use is the liver and heart and gall of the fish?"
6.14. Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them."
8.3. And when the demon smelled the odor he fled to the remotest parts of Egypt, and the angel bound him.
8.5. And Tobias began to pray, "Blessed art thou, O God of our fathers,and blessed be thy holy and glorious name for ever. Let the heavens and all thy creatures bless thee.
8.15. Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels.
12.10. but those who commit sin are the enemies of their own lives.
12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision.
13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you?
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3.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 1
3.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 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;
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4.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 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. 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. 14.7. All the Gentiles will praise the Lord, and his people will give thanks to God, and the Lord will exalt his people. And all who love the Lord God in truth and righteousness will rejoice, showing mercy to our brethren. 14.8. So now, my son, leave Nineveh, because what the prophet Jonah said will surely happen. 14.9. But keep the law and the commandments, and be merciful and just, so that it may be well with you. 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. 14.11. So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral.' '. None |
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2. Hebrew Bible, Song of Songs, 1.3, 3.1, 4.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, • Abraham, as a missionary • Abraham, fragrance of • Abraham, in the Binding of Isaac • O My Awesome One, Are You Still Distraught? (Abraham ibn Ezra) • Stahl, Abraham
Found in books: Kosman (2012) 151; Lavee (2017) 107, 108; Lieber (2014) 402, 403; Nikolsky and Ilan (2014) 108; Rubenstein(1995) 247
1.3. לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל־כֵּן עֲלָמוֹת אֲהֵבוּךָ׃
3.1. עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃
3.1. עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃
4.11. נֹפֶת תִּטֹּפְנָה שִׂפְתוֹתַיִךְ כַּלָּה דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן׃''. None | 1.3. Thine ointments have a goodly fragrance; Thy name is as ointment poured forth; Therefore do the maidens love thee.
3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not.
4.11. Thy lips, O my bride, drop honey— Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon.''. None |
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3. Hebrew Bible, Deuteronomy, 6.4-6.5, 6.11, 7.1-7.7, 7.9, 8.5, 8.11, 8.13, 8.15-8.16, 10.15, 12.31, 13.7, 17.16, 18.11-18.12, 18.15-18.19, 21.14, 22.9-22.11, 23.7-23.8, 24.1, 26.5-26.11, 28.30, 32.8-32.9, 32.17, 32.19, 32.30, 32.50, 33.2, 34.1-34.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham (Abram) • Abraham, • Abraham, Biblical character • Abraham, God’s promise to • Abraham, Isaac, and Jacob/patriarchs • Abraham, Patriarch, • Abraham, and Isaac and Jacob • Abraham, as model of trust • Abraham, as planter • Abraham, covenant with • Abraham, criticism of • Abraham, critics of • Abraham, defense of • Abraham, mission to the nations • Abraham, praise of • Abraham, trust of • Abraham, willingness of • Abraham, wise • Abraham/Abram • Abraham/Abram, Aramaic traditions on • God, and Abraham • Heschel, Abraham Joshua • Jacob son of Abraham, patriarch • O My Awesome One, Are You Still Distraught? (Abraham ibn Ezra) • Pharaoh, time of Abraham • Sarah, Abraham’s wife • Stahl, Abraham • Testament of Abraham • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from apostates • dispute between Abraham and Lot • piety of Abraham • sacrifice of Isaac, as Abraham’s greatest deed
Found in books: Allen and Dunne (2022) 30, 92, 132; Allison (2018) 22, 201, 289, 301, 426; Bay (2022) 254; Bezzel and Pfeiffer (2021) 166; Birnbaum and Dillon (2020) 39, 40, 121, 313, 316, 318, 319, 325; Cain (2016) 153; Collins (2016) 315; Corley (2002) 5; DeJong (2022) 139, 140, 213, 246, 287, 314, 321; Feldman (2006) 262; Fishbane (2003) 338; Geljon and Runia (2013) 163; Geljon and Runia (2019) 8, 18, 24, 86, 88; Gera (2014) 201, 207, 208, 285, 473, 475; Gray (2021) 196; Gruen (2011) 280, 282; Gruen (2020) 163; Grypeou and Spurling (2009) 214; Kessler (2004) 124; Klawans (2019) 135; Kosman (2012) 117; Lavee (2017) 103, 106; Levine Allison and Crossan (2006) 349; Lieber (2014) 402; Lieu (2004) 216, 279; Lieu (2015) 228; Marcar (2022) 120, 128, 165; Morgan (2022) 52, 53, 76, 78, 79; Niehoff (2011) 101; Novenson (2020) 39; Porton (1988) 86, 176; Price Finkelberg and Shahar (2021) 175; Salvesen et al (2020) 92, 101, 151, 534, 598; Sly (1990) 13, 203; Smith and Stuckenbruck (2020) 8, 123, 131, 134; Stuckenbruck (2007) 165; Tefera and Stuckenbruck (2021) 73; Thiessen (2011) 77, 89; Vinzent (2013) 38; Wilson (2010) 193; Zawanowska and Wilk (2022) 171; van Maaren (2022) 89
6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃
6.11. וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃
7.1. וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל־פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשֹׂנְאוֹ אֶל־פָּנָיו יְשַׁלֶּם־לוֹ׃
7.1. כִּי יְבִיאֲךָ יְהוָה אֱלֹהֶיךָ אֶל־הָאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם־רַבִּים מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ׃ 7.2. וְגַם אֶת־הַצִּרְעָה יְשַׁלַּח יְהוָה אֱלֹהֶיךָ בָּם עַד־אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ׃ 7.2. וּנְתָנָם יְהוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא־תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם׃ 7.3. וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ׃ 7.4. כִּי־יָסִיר אֶת־בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף־יְהוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר׃ 7.5. כִּי־אִם־כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ׃ 7.6. כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 7.7. לֹא מֵרֻבְּכֶם מִכָּל־הָעַמִּים חָשַׁק יְהוָה בָּכֶם וַיִּבְחַר בָּכֶם כִּי־אַתֶּם הַמְעַט מִכָּל־הָעַמִּים׃
7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו מִצְוֺתָיו לְאֶלֶף דּוֹר׃
8.5. וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃
8.11. הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃
8.13. וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃
8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃
10.15. רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה׃
12.31. לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃
13.7. כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃
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7.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃
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8.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃
1
8.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃
21.14. וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃
22.9. לֹא־תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן־תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם׃' '22.11. לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו׃
23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃
24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃
24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃
26.5. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 2
6.11. וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃
32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃
32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃
32.19. וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃
33.2. וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ׃
33.2. וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד׃
34.1. וְלֹא־קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר יְדָעוֹ יְהוָה פָּנִים אֶל־פָּנִים׃
34.1. וַיַּעַל מֹשֶׁה מֵעַרְבֹת מוֹאָב אֶל־הַר נְבוֹ רֹאשׁ הַפִּסְגָּה אֲשֶׁר עַל־פְּנֵי יְרֵחוֹ וַיַּרְאֵהוּ יְהוָה אֶת־כָּל־הָאָרֶץ אֶת־הַגִּלְעָד עַד־דָּן׃ 34.2. וְאֵת כָּל־נַפְתָּלִי וְאֶת־אֶרֶץ אֶפְרַיִם וּמְנַשֶּׁה וְאֵת כָּל־אֶרֶץ יְהוּדָה עַד הַיָּם הָאַחֲרוֹן׃ 34.3. וְאֶת־הַנֶּגֶב וְאֶת־הַכִּכָּר בִּקְעַת יְרֵחוֹ עִיר הַתְּמָרִים עַד־צֹעַר׃ 34.4. וַיֹּאמֶר יְהוָה אֵלָיו זֹאת הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶנָּה הֶרְאִיתִיךָ בְעֵינֶיךָ וְשָׁמָּה לֹא תַעֲבֹר׃ 34.5. וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃ 34.6. וַיִּקְבֹּר אֹתוֹ בַגַּיְ בְּאֶרֶץ מוֹאָב מוּל בֵּית פְּעוֹר וְלֹא־יָדַע אִישׁ אֶת־קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה׃''. None | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
6.11. and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—
7.1. When the LORD thy God shall bring thee into the land whither thou goest to possess it, and shall cast out many nations before thee, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou; 7.2. and when the LORD thy God shall deliver them up before thee, and thou shalt smite them; then thou shalt utterly destroy them; thou shalt make no covet with them, nor show mercy unto them; 7.3. neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. 7.4. For he will turn away thy son from following Me, that they may serve other gods; so will the anger of the LORD be kindled against you, and He will destroy thee quickly. 7.5. But thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire. 7.6. For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth. 7.7. The LORD did not set His love upon you, nor choose you, because ye were more in number than any people—for ye were the fewest of all peoples—
7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;
8.5. And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
8.11. Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;
8.13. and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint; 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;
10.15. Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day.
12.31. Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.' "
13.7. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;" '
1
7.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’
1
8.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer. 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.
1
8.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’ 18.17. And the LORD said unto me: ‘They have well said that which they have spoken. 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.
21.14. And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.
22.9. Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou hast sown be forfeited together with the increase of the vineyard. 22.10. Thou shalt not plow with an ox and an ass together. 22.11. Thou shalt not wear a mingled stuff, wool and linen together. .
23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever. 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.
24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house,
26.5. And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey. 26.10. And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God. 2
6.11. And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee.
28.30. Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof.
32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel. 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance.
32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.
32.19. And the LORD saw, and spurned, Because of the provoking of His sons and His daughters.
32.30. How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?
32.50. and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people.
33.2. And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.
34.1. And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, that is over against Jericho. And the LORD showed him all the land, even Gilead as far as Dan; 34.2. and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah as far as the hinder sea; 34.3. and the South, and the Plain, even the valley of Jericho the city of palm-trees, as far as Zoar. 34.4. And the LORD said unto him: ‘This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying: I will give it unto thy seed; I have caused thee to see it with thine eyes, but thou shalt not go over thither.’ 34.5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. 34.6. And he was buried in the valley in the land of Moab over against Beth-peor; and no man knoweth of his sepulchre unto this day.' '. None |
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4. Hebrew Bible, Esther, 2.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, Patriarch,
Found in books: Avery Peck et al. (2014) 53; Bay (2022) 283
2.6. אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל׃''. None | 2.6. who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.''. None |
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5. Hebrew Bible, Exodus, 1.9, 2.1, 2.14-2.22, 2.24-2.25, 3.6, 3.14-3.16, 4.1, 4.5, 4.31, 6.7, 6.20, 9.3, 12.1-12.22, 12.37, 13.14-13.16, 14.19-14.20, 14.31, 15.1-15.2, 15.6, 15.11, 15.13, 15.17-15.18, 16.3-16.4, 16.10, 16.23, 16.25, 16.35, 19.5-19.6, 20.2, 20.20, 22.28, 23.20, 23.23-23.26, 24.11, 25.22, 25.40, 32.10-32.14, 33.11, 34.11-34.16, 34.20, 34.28, 34.35 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham and Sodom and Gomorrah • Abraham, • Abraham, Astrologer, astronomy expert • Abraham, Babylonian science • Abraham, Biblical character • Abraham, Call in Ur • Abraham, Cultural benefactor • Abraham, Discovers astrology and Chaldean science • Abraham, God’s promise to • Abraham, Isaac, and Jacob/patriarchs • Abraham, Patriarch, • Abraham, Pharaoh contrasted with • Abraham, as an elder • Abraham, as defense lawyer • Abraham, as model of trust • Abraham, as planter • Abraham, covenant with • Abraham, criticism of • Abraham, defense of • Abraham, encomia on • Abraham, faith of • Abraham, fragrance of • Abraham, humanity of • Abraham, praise of • Abraham, the patriarch, descent from • Abraham, trust of • Abraham, vs. Abram • Abraham, wise • Abraham/Abram • Abram • Chaldeans, Abraham contrasted with • Cultural benefactor topos, Abraham • Egypt, Abraham’s marriage preserved in • God, as shield of Abraham • God, of Abraham, Isaac, and Jacob • Hagar, as a wife to Abraham • Isaac, son of Abraham • Jacob son of Abraham, patriarch • Josephus, Abraham’s call in Ur • O My Awesome One, Are You Still Distraught? (Abraham ibn Ezra), Omer, counting of • Pharaoh, time of Abraham • Philo of Alexandria, Abraham’s call in Ur • Phoenicians, Abraham’s call in Ur • Phoenicians, Abraham’s piety • Ps.-Eupolemus, Abraham as cultural benefactor • Ps.-Eupolemus, Abraham as military hero • Ps.-Eupolemus, Abraham in Phoenicia • Sarah (Sarai, wife of Abraham) VIII • Sarah, Abraham’s wife • covenant, with Abraham’s descendants • criticism of Abraham • descendants, of Abraham, Isaac, Jacob • dispute between Abraham and Lot, allegorical interpretation of • elder, Abraham as • encomia, on Abraham • etymologies, of “Abraham” and “Abram” • humanity of Abraham • learning and teaching, Abraham associated with • migrations of Abraham • migrations of Abraham, allegorical interpretation of • migrations of Abraham, second • piety of Abraham • piety of Abraham, proofs of • piety of Abraham, rewards for • rewards of Abraham • rewards of Abraham, faith as • rewards of Abraham, lineage as • the sage, Abraham as
Found in books: Allen and Dunne (2022) 89, 92, 132; Allison (2018) 22, 199, 289, 298, 301; Bay (2022) 283, 294; Birnbaum and Dillon (2020) 40, 98, 99, 112, 189, 192, 195, 196, 197, 201, 203, 220, 223, 237, 323, 374, 375, 403, 405; Bloch (2022) 75; Cain (2016) 150, 151; Dawson (2001) 226; DeJong (2022) 139, 257, 314; Fishbane (2003) 376; Geljon and Runia (2013) 163; Geljon and Runia (2019) 8, 31, 86, 133; Gera (2014) 147, 286, 320, 421; Gruen (2011) 280, 287; Gruen (2020) 116; Grypeou and Spurling (2009) 144, 153, 171; Hayes (2015) 38; Hidary (2017) 243, 244; Jonquière (2007) 81, 86; Klein and Wienand (2022) 301; Lavee (2017) 107; Levine Allison and Crossan (2006) 248, 349; Lieber (2014) 16, 265; Lieu (2015) 334; Marcar (2022) 17, 18, 120, 131, 135, 136, 137, 138, 165, 176, 238, 240, 250; Morgan (2022) 47, 52, 54, 78, 79; Neusner Green and Avery-Peck (2022) 62; Niehoff (2011) 54; Novenson (2020) 70; Poorthuis and Schwartz (2014) 343; Potter Suh and Holladay (2021) 126, 200; Price Finkelberg and Shahar (2021) 175; Putthoff (2016) 55; Roskovec and Hušek (2021) 182; Rubenstein(1995) 247, 250, 268; Salvesen et al (2020) 92, 93, 151, 165, 201, 598; Sly (1990) 13; Smith and Stuckenbruck (2020) 28, 55, 123, 131; Tefera and Stuckenbruck (2021) 61, 112; Thiessen (2011) 36; Van der Horst (2014) 25; Vargas (2021) 139; Vinzent (2013) 38; Visnjic (2021) 134, 268; Zawanowska and Wilk (2022) 140, 516
1.9. וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ׃
2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃
2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃
2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃
2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃
2.16. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן׃
2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃
2.18. וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃
2.19. וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּאן׃' '2.21. וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה׃ 2.22. וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה׃
2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 2.25. וַיַּרְא אֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים׃
3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃
3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 3.16. לֵךְ וְאָסַפְתָּ אֶת־זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב לֵאמֹר פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת־הֶעָשׂוּי לָכֶם בְּמִצְרָיִם׃
4.1. וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה׃
4.1. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי׃
4.5. לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃
4.31. וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃
6.7. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃
9.3. הִנֵּה יַד־יְהוָה הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה בַּסּוּסִים בַּחֲמֹרִים בַּגְּמַלִּים בַּבָּקָר וּבַצֹּאן דֶּבֶר כָּבֵד מְאֹד׃
9.3. וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי כִּי טֶרֶם תִּירְאוּן מִפְּנֵי יְהוָה אֱלֹהִים׃
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2.1. וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃
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2.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃ 12.2. הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה׃ 12.2. כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.4. וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃ 12.4. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃ 12.5. וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃ 12.5. שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃ 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 12.7. וְלָקְחוּ מִן־הַדָּם וְנָתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר־יֹאכְלוּ אֹתוֹ בָּהֶם׃ 12.8. וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃
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2.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃
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2.12. וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃
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2.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃
1
2.14. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ׃
1
2.15. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כָּל־אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד־יוֹם הַשְּׁבִעִי׃
1
2.16. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלָאכָה לֹא־יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל־נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם׃
1
2.17. וּשְׁמַרְתֶּם אֶת־הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת־צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת־הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם׃
1
2.18. בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצֹּת עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָרֶב׃
1
2.19. שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כָּל־אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ׃ 12.21. וַיִּקְרָא מֹשֶׁה לְכָל־זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח׃ 12.22. וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח־בֵּיתוֹ עַד־בֹּקֶר׃
12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃
1
3.14. וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 13.15. וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ 13.16. וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃
1
4.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃
1
4.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃
15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃
15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃
15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃
15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃
15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃
15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
16.3. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי׃
16.3. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ 16.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃
16.23. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃
16.25. וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי־שַׁבָּת הַיּוֹם לַיהוָה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה׃
16.35. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃
19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃
20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃
20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃
22.28. מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר בְּכוֹר בָּנֶיךָ תִּתֶּן־לִּי׃
23.23. כִּי־יֵלֵךְ מַלְאָכִי לְפָנֶיךָ וֶהֱבִיאֲךָ אֶל־הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי וְהַכְּנַעֲנִי הַחִוִּי וְהַיְבוּסִי וְהִכְחַדְתִּיו׃ 23.24. לֹא־תִשְׁתַּחֲוֶה לֵאלֹהֵיהֶם וְלֹא תָעָבְדֵם וְלֹא תַעֲשֶׂה כְּמַעֲשֵׂיהֶם כִּי הָרֵס תְּהָרְסֵם וְשַׁבֵּר תְּשַׁבֵּר מַצֵּבֹתֵיהֶם׃ 23.25. וַעֲבַדְתֶּם אֵת יְהוָה אֱלֹהֵיכֶם וּבֵרַךְ אֶת־לַחְמְךָ וְאֶת־מֵימֶיךָ וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ׃ 23.26. לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת־מִסְפַּר יָמֶיךָ אֲמַלֵּא׃
2
4.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃
25.22. וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל־אֲרֹן הָעֵדֻת אֵת כָּל־אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל׃ 3
2.11. וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃ 3
2.12. לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל־הָרָעָה לְעַמֶּךָ׃ 3
2.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 3
2.14. וַיִּנָּחֶם יְהוָה עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ׃
33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃
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4.11. שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3
4.12. הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃ 3
4.13. כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃ 3
4.14. כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הוּא׃ 3
4.15. פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃ 3
4.16. וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶן׃
34.28. וַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִים׃
34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃''. None | 1.9. And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;
2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi.
2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’
2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
2.16. Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father’s flock.
2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
2.18. And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’
2.19. And they said: ‘An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.’ 2.20. And he said unto his daughters: ‘And where is he? Why is it that ye have left the man? call him, that he may eat bread.’ 2.21. And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter. 2.22. And she bore a son, and he called his name Gershom; for he said: ‘I have been a stranger in a strange land.’
2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob. 2.25. And God saw the children of Israel, and God took cognizance of them.
3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God.
3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations. 3.16. Go, and gather the elders of Israel together, and say unto them: The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared unto me, saying: I have surely remembered you, and seen that which is done to you in Egypt.
4.1. And Moses answered and said: ‘But, behold, they will not believe me, nor hearken unto my voice; for they will say: The lord hath not appeared unto thee.’
4.5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’
4.31. And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped.
6.7. and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians.
6.20. And Amram took him Jochebed his father’s sister to wife; and she bore him Aaron and Moses. And the years of the life of Amram were a hundred and thirty and seven years.
9.3. behold, the hand of the LORD is upon thy cattle which are in the field, upon the horses, upon the asses, upon the camels, upon the herds, and upon the flocks; there shall be a very grievous murrain.
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2.1. And the LORD spoke unto Moses and Aaron in the land of Egypt, saying: 12.2. ’This month shall be unto you the beginning of months; it shall be the first month of the year to you. 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household; 12.4. and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb. 12.5. Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats; 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk. 12.7. And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it. 12.8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it. 12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof.
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2.10. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire.
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2.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.
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2.12. For I will go through the land of Egypt in that night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the LORD.
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2.13. And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt.
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2.14. And this day shall be unto you for a memorial, and ye shall keep it a feast to the LORD; throughout your generations ye shall keep it a feast by an ordice for ever.
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2.15. Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
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2.16. And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done by you.
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2.17. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordice for ever.
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2.18. In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
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2.19. Seven days shall there be no leaven found in your houses; for whosoever eateth that which is leavened, that soul shall be cut off from the congregation of Israel, whether he be a sojourner, or one that is born in the land. 12.20. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.’ 12.21. Then Moses called for all the elders of Israel, and said unto them: ‘Draw out, and take you lambs according to your families, and kill the passover lamb. 12.22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning.
12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children.
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3.14. And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage; 13.15. and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem. 13.16. And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’
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4.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them; 14.20. and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night.
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4.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses.
15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea. 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him.
15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy.
15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?
15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.
15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18. The LORD shall reign for ever and ever.
16.3. and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’ 16.4. Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.
16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.
16.23. And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’
16.25. And Moses said: ‘Eat that to-day; for to-day is a sabbath unto the LORD; to-day ye shall not find it in the field.
16.35. And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.
19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’
20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage.
20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you.
22.28. Thou shalt not delay to offer of the fulness of thy harvest, and of the outflow of thy presses. The first-born of thy sons shalt thou give unto Me.
23.20. Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.
23.23. For Mine angel shall go before thee, and bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite; and I will cut them off. 23.24. Thou shalt not bow down to their gods, nor serve them, nor do after their doings; but thou shalt utterly overthrow them, and break in pieces their pillars. 23.25. And ye shall serve the LORD your God, and He will bless thy bread, and thy water; and I will take sickness away from the midst of thee. 23.26. None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil.
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4.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.
25.22. And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.
25.40. And see that thou make them after their pattern, which is being shown thee in the mount. 3
2.10. Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’ 3
2.11. And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand? 3
2.12. Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people. 3
2.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’ 3
2.14. And the LORD repented of the evil which He said He would do unto His people.
33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
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4.11. Observe thou that which I am commanding thee this day; behold, I am driving out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. 3
4.12. Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee. 3
4.13. But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim. 3
4.14. For thou shalt bow down to no other god; for the LORD, whose name is Jealous, is a jealous God; 3
4.15. lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice; 3
4.16. and thou take of their daughters unto thy sons, and their daughters go astray after their gods, and make thy sons go astray after their gods.
34.20. And the firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before Me empty.
34.28. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covet, the ten words.
34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him.' '. None |
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6. Hebrew Bible, Genesis, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.10, 1.22, 1.26, 1.27, 2, 2.7, 2.8, 2.9, 2.12, 2.14, 2.17, 2.18, 2.21, 2.22, 2.24, 3, 3.5, 3.7, 3.15, 3.16, 3.17, 3.18, 3.19, 3.22, 3.24, 4.1, 4.4, 4.7, 4.9, 5, 5.5, 5.8, 5.11, 5.14, 5.21, 5.22, 5.24, 5.25, 5.27, 6, 6.1, 6.2, 6.3, 6.4, 6.9, 7, 8, 9.9, 9.15, 9.16, 9.20, 9.21, 9.26, 9.27, 9.28, 10, 10.5, 10.8, 10.9, 10.10, 10.11, 10.19, 10.30, 11, 11.2, 11.3, 11.5, 11.6, 11.7, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.31-12.9, 11.32, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 14, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 16, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.23, 17.24, 17.25, 17.27, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 19, 19.1, 19.2, 19.3, 19.4, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 20, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 21, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.16, 21.17, 21.18, 21.19, 21.20, 21.21, 21.27, 21.28, 21.29, 21.30, 21.31, 21.32, 21.33, 22, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.16, 22.17, 22.18, 22.19, 23, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 23.8, 23.9, 23.10, 23.11, 23.12, 23.13, 23.14, 23.15, 23.16, 23.17, 23.18, 23.19, 23.20, 24, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.35, 24.37, 24.67, 25.1, 25.2, 25.3, 25.4, 25.5, 25.6, 25.7, 25.8, 25.9, 25.10, 25.12, 25.13, 25.14, 25.15, 25.17, 25.23, 25.26, 25.28, 26, 26.3, 26.5, 26.6, 26.7, 26.8, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 26.18, 26.24, 26.27, 26.34, 26.35, 27, 27.27, 28.1, 28.2, 28.3, 28.4, 28.10, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 29.27, 29.28, 32.24, 32.25, 32.26, 32.27, 32.28, 32.29, 32.30, 32.31, 32.32, 33.18, 34, 35.8, 35.12, 35.13, 35.18, 35.19, 35.27, 35.28, 35.29, 36.2, 38, 39.9, 39.12, 40, 41.45, 42.18, 46, 46.3, 47, 48, 49, 49.8, 49.9, 49.10, 49.11, 49.12, 49.29, 49.30, 49.31, 50, 50.12, 50.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham (Abram) • Abraham Cardoso • Abraham and Sodom and Gomorrah • Abraham ibn Ezra • Abraham, • Abraham, Astrologer, astronomy expert • Abraham, Babylonian science • Abraham, Biblical character • Abraham, Call in Ur • Abraham, Cultural benefactor • Abraham, Discovers astrology and Chaldean science • Abraham, God’s promise to • Abraham, God’s promise to, according to Josephus • Abraham, Isaac, and Jacob/patriarchs • Abraham, Josephus’ dramatic treatment of • Abraham, Lot contrasted with • Abraham, Patriarch, • Abraham, Pharaoh contrasted with • Abraham, R. Akiva • Abraham, and Isaac and Jacob • Abraham, as a Priest • Abraham, as a law • Abraham, as a missionary • Abraham, as a warrior • Abraham, as an astrologer • Abraham, as an elder • Abraham, as defense lawyer • Abraham, as model of trust • Abraham, as planter • Abraham, as universal exemplar • Abraham, confusion of • Abraham, covenant with • Abraham, criticism of • Abraham, defense of • Abraham, descent from • Abraham, diplomacy of • Abraham, encomia on • Abraham, exaltation of • Abraham, eyes of • Abraham, faith of • Abraham, faithfulness of • Abraham, gentleness of • Abraham, hospitality of • Abraham, humanity of • Abraham, kingship of • Abraham, mission to the nations • Abraham, moderation of • Abraham, name largely omitted by Philo • Abraham, obedience of • Abraham, passivity of, in Egypt • Abraham, peace loved by • Abraham, place of origin • Abraham, praise of • Abraham, self-control of • Abraham, servant of • Abraham, servants of • Abraham, symbolism of Sarah and Hagar • Abraham, test of at Aqedah, omitted by Philo • Abraham, test of faith for • Abraham, the element of light • Abraham, the intellect represented by • Abraham, trust of • Abraham, vs. Abram • Abraham, wealth of • Abraham, wise • Abraham, zealousness of, in performing commandments • Abraham/Abram • Abraham/Abram, Aramaic traditions on • Abram • Abrams, Daniel • Abram’s and Sarai’s descent to Egypt, pseudo-Eupolemus’ version of • Apocalypse of Abraham • Apocalypse of Abraham, the underlying questions • Chaldeans, Abraham contrasted with • Chaldeans, Abraham contrasted with, Charioteer, God as • Covenant, Abrahamic • Cultural benefactor topos, Abraham • Egypt, Abraham’s marriage preserved in • Eliezer (Servant of Abraham) • God, and Abraham • God, of Abraham, Isaac, and Jacob • Hagar, as a wife to Abraham • Isaac son of Abraham, patriarch • Isaac, son of Abraham • Jacob son of Abraham, patriarch • Judas, as Abraham-like figure • Life of Abraham • Lot, Abraham contrasted with • Lot, Nephew of Abraham, • Periodization of history, Apocalypse of Abraham • Pharaoh, Abraham contrasted with • Pharaoh, time of Abraham • Philo of Alexandria, Abraham’s prophetic inspiration • Phoenicians, Abraham’s Egyptian stage • Phoenicians, Abraham’s call in Ur • Phoenicians, Abraham’s migration from Babylon • Phoenicians, Abraham’s piety • Phoenicians, Abraham’s war with Armenians • Phoenicians, Abraham’s war with four kings • Ps.-Eupolemus, Abraham as cultural benefactor • Ps.-Eupolemus, Abraham as military hero • Ps.-Eupolemus, Abraham as sophos and moral paradigm • Ps.-Eupolemus, Abraham in Heliopolis • Ps.-Eupolemus, Abraham in Phoenicia • Ps.-Eupolemus, Abraham in three stages Babylon, Phoenicia, Egypt • Sarah (Sarai, wife of Abraham) VIII • Sarah (wife of Abraham) • Sarah, Abraham mourning • Sarah, Abraham’s wife • Sarah, military campaigns of Abraham and • Socrates, Abraham surpassing • Sodom, Abraham bargaining over, omission of • Stahl, Abraham • Terian, Abraham • Testament of Abraham • Theodotus, God’s covet with Abraham • children, of Abraham • circumcision, Abraham’s • covenant, Abraham’s name change and • covenant, with Abraham’s descendants • criticism of Abraham • dispute between Abraham and Lot • dispute between Abraham and Lot, allegorical interpretation of • dispute between Abraham and Lot, literal interpretation of • elder, Abraham as • encomia, on Abraham • etymologies, of “Abraham” and “Abram” • grief, of Abraham • human nature, perfected in Abraham • humanity of Abraham • humanity, Abraham loving • learning and teaching, Abraham associated with • migrations of Abraham • migrations of Abraham, Abraham’s solitude in • migrations of Abraham, allegorical interpretation of • migrations of Abraham, as spiritual • migrations of Abraham, literal and ethical interpretations of • migrations of Abraham, second • passivity, of Abraham in Egypt • perception of God, by Abraham • piety of Abraham • piety of Abraham, emigration as sign of • piety of Abraham, hospitality and • piety of Abraham, love of humanity and • piety of Abraham, marriage and • piety of Abraham, proofs of • piety of Abraham, rewards for • prayer, of Abraham • rewards of Abraham • rewards of Abraham, faith as • rewards of Abraham, for hospitality • rewards of Abraham, for piety • rewards of Abraham, lineage as • rewards of Abraham, protection of marriage as • sacrifice of Isaac, as Abraham’s greatest deed • salvation, and Moses, Abraham, and Adam • servants (of Abraham) • soul, Abraham vs. Lot as types of • the sage, Abraham as • the three visitors, Abraham as kinsman of • virtue, Abraham’s life organized by • virtue, Abraham’s, showing him to be a law • wealth, of Abraham
Found in books: Avery Peck et al. (2014) 53, 156, 175, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208; Allen and Dunne (2022) 83, 87, 89, 92, 93; Allison (2018) 94, 234, 274, 282, 293, 298, 303, 349; Azar (2016) 84; Bar Asher Siegal (2018) 54, 55, 56, 122, 130; Bay (2022) 76, 254, 283, 290, 291, 292, 293, 294, 319; Bezzel and Pfeiffer (2021) 166; Birnbaum and Dillon (2020) 1, 5, 7, 14, 18, 23, 25, 32, 39, 40, 41, 43, 44, 49, 50, 55, 56, 72, 74, 75, 78, 82, 99, 103, 106, 107, 110, 111, 112, 114, 117, 119, 120, 123, 124, 126, 127, 129, 130, 133, 134, 135, 136, 191, 196, 197, 199, 200, 201, 207, 208, 209, 211, 212, 213, 214, 215, 217, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 236, 237, 238, 241, 243, 248, 249, 251, 252, 254, 257, 258, 259, 260, 270, 275, 276, 277, 286, 288, 302, 303, 304, 307, 312, 321, 322, 323, 324, 326, 327, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 347, 348, 349, 350, 351, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369, 370, 371, 372, 373, 375, 376, 377, 378, 379, 380, 381, 382, 383, 385, 386, 387, 388, 389, 390, 391, 392, 393, 394, 395, 396, 397, 399, 401, 403, 404, 405, 406, 407, 408, 409; Bloch (2022) 32, 62, 63, 75, 101, 104, 112, 168; Bremmer (2008) 58, 64, 226, 308; Brouwer and Vimercati (2020) 90; Cain (2013) 82, 138; Cain (2016) 153, 239; Collins (2016) 281, 283; Corley (2002) 50, 53, 107, 172; DeJong (2022) 139, 140, 181, 213, 287, 289; Dijkstra and Raschle (2020) 35; Engberg-Pedersen (2010) 14; Feldman (2006) 269, 272, 273, 352, 420, 456, 457, 458; Fishbane (2003) 73, 247, 334, 338, 339; Frey and Levison (2014) 343; Geljon and Runia (2013) 95, 99, 115, 136, 161, 162, 163, 205, 209, 218, 219, 248, 251, 269; Geljon and Runia (2019) 7, 8, 13, 18, 33, 57, 86, 152, 156, 191, 192, 193, 194, 196, 201, 208, 210, 258, 287, 288; Gera (2014) 49, 50, 54, 147, 149, 159, 174, 206, 207, 208, 269, 271, 272, 286, 287, 304, 320, 344, 351, 378, 381, 399, 406, 409, 420, 421, 470, 473, 474, 475; Graham (2022) 35; Graver (2007) 103, 104; Gray (2021) 196; Gruen (2011) 280, 282, 287, 299, 300, 303; Gruen (2020) 113, 116, 124, 163, 192; Grypeou and Spurling (2009) 10, 125, 126, 129, 130, 131, 133, 135, 143, 144, 145, 151, 152, 153, 154, 155, 157, 158, 159, 160, 164, 166, 167, 168, 169, 170, 171, 172, 173, 175, 177, 181, 182, 183, 184, 185, 186, 188, 189, 191, 192, 214, 247; Hayes (2015) 25, 26, 27, 28, 38; Hidary (2017) 242, 243, 251, 253, 254; Jaffee (2001) 95, 96; Jonquière (2007) 21, 61, 86; Kanarek (2014) 46, 47, 61, 62, 63, 64, 65, 66; Kessler (2004) 38, 42, 44, 52, 60, 63, 82, 86, 94, 166; Klein and Wienand (2022) 297, 301; Kosman (2012) 81, 117, 157, 206; Lavee (2017) 18, 103, 104, 105, 106, 109; Legaspi (2018) 54; Levine Allison and Crossan (2006) 121, 340; Levison (2009) 195, 257, 258; Lidonnici and Lieber (2007) 41, 138, 147; Lieber (2014) 45, 50, 348; Lieu (2004) 69, 79, 216; Lieu (2015) 334, 373, 420; Lorberbaum (2015) 47; Marcar (2022) 120, 147, 176; Martens (2003) 107, 108; Martin and Whitlark (2018) 62, 63, 65, 164; Mendez (2022) 8; Morgan (2022) 47, 48, 52, 53, 54, 55, 56, 57, 76, 77, 80, 81, 354; Nasrallah (2019) 90; Neusner (2004) 272, 273; Neusner Green and Avery-Peck (2022) 62; Niehoff (2011) 98, 119, 120, 121, 122, 128, 142, 155, 173; Nikolsky and Ilan (2014) 24, 108, 109, 110; O, Daly (2020) 191, 202, 203, 204, 205, 206, 207; Penniman (2017) 66; Peppard (2011) 95; Poorthuis and Schwartz (2014) 29, 113, 114, 343, 388; Porton (1988) 175; Potter Suh and Holladay (2021) 124, 125, 126, 127, 128, 129, 130, 149, 226; Price Finkelberg and Shahar (2021) 175; Rasimus (2009) 13, 107; Roskovec and Hušek (2021) 5, 54; Rowland (2009) 44, 46, 47; Rubenstein(1995) 250, 306; Salvesen et al (2020) 93, 95, 98, 101, 123, 151, 162, 167, 201, 338, 598, 607, 608, 610, 617; Samely (2002) 75, 130, 136; Schwartz (2008) 256, 537; Scopello (2008) 114, 118; Seim and Okland (2009) 220; Sly (1990) 13, 129, 137, 138, 139, 147, 148, 149, 150, 151, 154, 156, 166, 203; Smith and Stuckenbruck (2020) 13, 21, 32, 40, 45, 46, 47, 54, 58, 59, 60, 104, 105, 131; Sorabji (2000) 345; Stuckenbruck (2007) 100, 220, 242, 377, 620, 634, 724, 726; Taylor (2012) 207, 335; Tefera and Stuckenbruck (2021) 1, 2, 3, 4, 6, 54, 60, 61, 73, 112, 156; Thiessen (2011) 6, 12, 27, 28, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 57, 72, 79, 89, 90, 91, 93, 101, 116, 117, 118, 122, 144; Toloni (2022) 79, 209; Van Nuffelen (2012) 85; Van der Horst (2014) 21, 22, 23, 24, 25, 26, 27, 28, 29; Vargas (2021) 39, 115, 116, 135, 138, 139; Visnjic (2021) 202, 209, 210, 267, 268; Wilson (2010) 405, 406, 407; Zawanowska and Wilk (2022) 514; van Maaren (2022) 145; van den Broek (2013) 177; Černušková (2016) 30, 93, 285
1.
1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃' '
1.
1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.
2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
1.
2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
1.
3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
1.
3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
1.
5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃
1.
2
2. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃
1.
2
6. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
1.
2
7. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.
7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.
8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃
2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
2.
1
2. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃
2.
14. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃
2.
1
7. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
2.
1
8. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃
2.
2
1. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃
2.
2
2. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃
2.
24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
3.
5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃
3.
7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
3.
1
5. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃
3.
1
6. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃
3.
1
7. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃
3.
1
8. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃
3.
19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
3.
2
2. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
3.
24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.
1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.
1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃
4.
7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃
4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃
5.
5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃
5.
8. וַיִּהְיוּ כָּל־יְמֵי־שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃
5.
1
1. וַיִּהְיוּ כָּל־יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃
5.
14. וַיִּהְיוּ כָּל־יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃
5.
2
1. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃
5.
2
2. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.
24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
5.
2
5. וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃
5.
2
7. וַיִּהְיוּ כָּל־יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃
6.
1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.
1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃
6.
2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃
6.
2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃
6.
3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃
6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃
9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃'9.
1
5. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.
1
6. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.
2
1. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.
2
6. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.
2
7. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.
2
8. וַיְחִי־נֹחַ אַחַר הַמַּבּוּל שְׁלֹשׁ מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה׃
10.
5. מֵאֵלֶּה נִפְרְדוּ אִיֵּי הַגּוֹיִם בְּאַרְצֹתָם אִישׁ לִלְשֹׁנוֹ לְמִשְׁפְּחֹתָם בְּגוֹיֵהֶם׃
10.
8. וְכוּשׁ יָלַד אֶת־נִמְרֹד הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ׃
10.9. הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃
10.
1
1. מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח׃
10.
19. וַיְהִי גְּבוּל הַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה גְרָרָה עַד־עַזָּה בֹּאֲכָה סְדֹמָה וַעֲמֹרָה וְאַדְמָה וּצְבֹיִם עַד־לָשַׁע׃
1
1.
2. וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם׃
1
1.
2. וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שְׂרוּג׃
1
1.
3. וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר׃
1
1.
3. וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד׃
1
1.
5. וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃
1
1.
6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃
1
1.
7. הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃
1
1.
1
1. וַיְחִי־שֵׁם אַחֲרֵי הוֹלִידוֹ אֶת־אַרְפַּכְשָׁד חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
1
2. וְאַרְפַּכְשַׁד חַי חָמֵשׁ וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שָׁלַח׃
1
1.
1
3. וַיְחִי אַרְפַּכְשַׁד אַחֲרֵי הוֹלִידוֹ אֶת־שֶׁלַח שָׁלֹשׁ שָׁנִים וְאַרְבַּע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
14. וְשֶׁלַח חַי שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־עֵבֶר׃
1
1.
1
5. וַיְחִי־שֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת־עֵבֶר שָׁלֹשׁ שָׁנִים וְאַרְבַּע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
1
6. וַיְחִי־עֵבֶר אַרְבַּע וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־פָּלֶג׃
1
1.
1
7. וַיְחִי־עֵבֶר אַחֲרֵי הוֹלִידוֹ אֶת־פֶּלֶג שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
1
8. וַיְחִי־פֶלֶג שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־רְעוּ׃
1
1.
19. וַיְחִי־פֶלֶג אַחֲרֵי הוֹלִידוֹ אֶת־רְעוּ תֵּשַׁע שָׁנִים וּמָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
2
1. וַיְחִי רְעוּ אַחֲרֵי הוֹלִידוֹ אֶת־שְׂרוּג שֶׁבַע שָׁנִים וּמָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
2
2. וַיְחִי שְׂרוּג שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־נָחוֹר׃
1
1.
2
3. וַיְחִי שְׂרוּג אַחֲרֵי הוֹלִידוֹ אֶת־נָחוֹר מָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
24. וַיְחִי נָחוֹר תֵּשַׁע וְעֶשְׂרִים שָׁנָה וַיּוֹלֶד אֶת־תָּרַח׃
1
1.
2
5. וַיְחִי נָחוֹר אַחֲרֵי הוֹלִידוֹ אֶת־תֶּרַח תְּשַׁע־עֶשְׂרֵה שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
1
1.
2
6. וַיְחִי־תֶרַח שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־אַבְרָם אֶת־נָחוֹר וְאֶת־הָרָן׃
1
1.
2
7. וְאֵלֶּה תּוֹלְדֹת תֶּרַח תֶּרַח הוֹלִיד אֶת־אַבְרָם אֶת־נָחוֹר וְאֶת־הָרָן וְהָרָן הוֹלִיד אֶת־לוֹט׃
1
1.
2
8. וַיָּמָת הָרָן עַל־פְּנֵי תֶּרַח אָבִיו בְּאֶרֶץ מוֹלַדְתּוֹ בְּאוּר כַּשְׂדִּים׃
1
1.
29. וַיִּקַּח אַבְרָם וְנָחוֹר לָהֶם נָשִׁים שֵׁם אֵשֶׁת־אַבְרָם שָׂרָי וְשֵׁם אֵשֶׁת־נָחוֹר מִלְכָּה בַּת־הָרָן אֲבִי־מִלְכָּה וַאֲבִי יִסְכָּה׃
1
1.
3
1. וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃
1
1.
3
2. וַיִּהְיוּ יְמֵי־תֶרַח חָמֵשׁ שָׁנִים וּמָאתַיִם שָׁנָה וַיָּמָת תֶּרַח בְּחָרָן׃
1
2.
1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
1
2.
1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃
1
2.
2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃
1
2.
2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃
1
2.
3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃
1
2.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃
1
2.
5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃
1
2.
6. וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה וְהַכְּנַעֲנִי אָז בָּאָרֶץ׃
1
2.
7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃
1
2.
8. וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃
1
2.9. וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה׃
1
2.
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1. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃
1
2.
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2. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃
1
2.
1
3. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃
1
2.
14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃
1
2.
1
5. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃
1
2.
1
6. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
1
2.
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7. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃
1
2.
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8. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃
1
2.
19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃
1
3.
1. וַיִּשָּׂא־לוֹט אֶת־עֵינָיו וַיַּרְא אֶת־כָּל־כִּכַּר הַיַּרְדֵּן כִּי כֻלָּהּ מַשְׁקֶה לִפְנֵי שַׁחֵת יְהוָה אֶת־סְדֹם וְאֶת־עֲמֹרָה כְּגַן־יְהוָה כְּאֶרֶץ מִצְרַיִם בֹּאֲכָה צֹעַר׃
1
3.
1. וַיַּעַל אַבְרָם מִמִּצְרַיִם הוּא וְאִשְׁתּוֹ וְכָל־אֲשֶׁר־לוֹ וְלוֹט עִמּוֹ הַנֶּגְבָּה׃
1
3.
2. וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב׃
1
3.
3. וַיֵּלֶךְ לְמַסָּעָיו מִנֶּגֶב וְעַד־בֵּית־אֵל עַד־הַמָּקוֹם אֲשֶׁר־הָיָה שָׁם אהלה אָהֳלוֹ בַּתְּחִלָּה בֵּין בֵּית־אֵל וּבֵין הָעָי׃
1
3.4. אֶל־מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר־עָשָׂה שָׁם בָּרִאשֹׁנָה וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם יְהוָה׃
1
3.
5. וְגַם־לְלוֹט הַהֹלֵךְ אֶת־אַבְרָם הָיָה צֹאן־וּבָקָר וְאֹהָלִים׃
1
3.
6. וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃
1
3.
7. וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃
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3.
8. וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃
1
3.9. הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃
1
3.
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1. וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃
1
3.
1
2. אַבְרָם יָשַׁב בְּאֶרֶץ־כְּנָעַן וְלוֹט יָשַׁב בְּעָרֵי הַכִּכָּר וַיֶּאֱהַל עַד־סְדֹם׃
1
3.
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3. וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַיהוָה מְאֹד׃
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3.
14. וַיהוָה אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה׃
1
3.
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5. כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם׃
1
3.
1
6. וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה׃
1
3.
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7. קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה׃
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3.
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8. וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה׃
14.
1. וְעֵמֶק הַשִׂדִּים בֶּאֱרֹת בֶּאֱרֹת חֵמָר וַיָּנֻסוּ מֶלֶךְ־סְדֹם וַעֲמֹרָה וַיִּפְּלוּ־שָׁמָּה וְהַנִּשְׁאָרִים הֶרָה נָּסוּ׃
14.
1. וַיְהִי בִּימֵי אַמְרָפֶל מֶלֶךְ־שִׁנְעָר אַרְיוֹךְ מֶלֶךְ אֶלָּסָר כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם׃
14.
2. וּבָרוּךְ אֵל עֶלְיוֹן אֲשֶׁר־מִגֵּן צָרֶיךָ בְּיָדֶךָ וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל׃
14.
2. עָשׂוּ מִלְחָמָה אֶת־בֶּרַע מֶלֶךְ סְדֹם וְאֶת־בִּרְשַׁע מֶלֶךְ עֲמֹרָה שִׁנְאָב מֶלֶךְ אַדְמָה וְשֶׁמְאֵבֶר מֶלֶךְ צביים צְבוֹיִים וּמֶלֶךְ בֶּלַע הִיא־צֹעַר׃
14.
3. כָּל־אֵלֶּה חָבְרוּ אֶל־עֵמֶק הַשִּׂדִּים הוּא יָם הַמֶּלַח׃
1
4.4. שְׁתֵּים עֶשְׂרֵה שָׁנָה עָבְדוּ אֶת־כְּדָרְלָעֹמֶר וּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה מָרָדוּ׃
14.
5. וּבְאַרְבַּע עֶשְׂרֵה שָׁנָה בָּא כְדָרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת־רְפָאִים בְּעַשְׁתְּרֹת קַרְנַיִם וְאֶת־הַזּוּזִים בְּהָם וְאֵת הָאֵימִים בְּשָׁוֵה קִרְיָתָיִם׃
14.
6. וְאֶת־הַחֹרִי בְּהַרְרָם שֵׂעִיר עַד אֵיל פָּארָן אֲשֶׁר עַל־הַמִּדְבָּר׃
1
4.
7. וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל־עֵין מִשְׁפָּט הִוא קָדֵשׁ וַיַּכּוּ אֶת־כָּל־שְׂדֵה הָעֲמָלֵקִי וְגַם אֶת־הָאֱמֹרִי הַיֹּשֵׁב בְּחַצְצֹן תָּמָר׃
14.
8. וַיֵּצֵא מֶלֶךְ־סְדֹם וּמֶלֶךְ עֲמֹרָה וּמֶלֶךְ אַדְמָה וּמֶלֶךְ צביים צְבוֹיִם וּמֶלֶךְ בֶּלַע הִוא־צֹעַר וַיַּעַרְכוּ אִתָּם מִלְחָמָה בְּעֵמֶק הַשִּׂדִּים׃
1
4.9. אֵת כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם וְתִדְעָל מֶלֶךְ גּוֹיִם וְאַמְרָפֶל מֶלֶךְ שִׁנְעָר וְאַרְיוֹךְ מֶלֶךְ אֶלָּסָר אַרְבָּעָה מְלָכִים אֶת־הַחֲמִשָּׁה׃
14.
1
1. וַיִּקְחוּ אֶת־כָּל־רְכֻשׁ סְדֹם וַעֲמֹרָה וְאֶת־כָּל־אָכְלָם וַיֵּלֵכוּ׃
14.
1
2. וַיִּקְחוּ אֶת־לוֹט וְאֶת־רְכֻשׁוֹ בֶּן־אֲחִי אַבְרָם וַיֵּלֵכוּ וְהוּא יֹשֵׁב בִּסְדֹם׃
14.
1
3. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃
14.
14. וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃
14.
1
5. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃
14.
1
6. וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָם׃
14.
1
7. וַיֵּצֵא מֶלֶךְ־סְדֹם לִקְרָאתוֹ אַחֲרֵי שׁוּבוֹ מֵהַכּוֹת אֶת־כְּדָרלָעֹמֶר וְאֶת־הַמְּלָכִים אֲשֶׁר אִתּוֹ אֶל־עֵמֶק שָׁוֵה הוּא עֵמֶק הַמֶּלֶךְ׃
14.
1
8. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃
14.
19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
14.
2
1. וַיֹּאמֶר מֶלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ׃
14.
2
2. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
14.
2
3. אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל וְאִם־אֶקַּח מִכָּל־אֲשֶׁר־לָךְ וְלֹא תֹאמַר אֲנִי הֶעֱשַׁרְתִּי אֶת־אַבְרָם׃
14.
24. בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְחֵלֶק הָאֲנָשִׁים אֲשֶׁר הָלְכוּ אִתִּי עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם׃
1
5.
1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃
1
5.
1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃
1
5.
2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃
1
5.
2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃
1
5.
3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃
1
5.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃
1
5.
5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃
1
5.
6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃
1
5.
7. וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ׃
1
5.
8. וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃
1
5.9. וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל׃
1
5.
1
1. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃
1
5.
1
2. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃
1
5.
1
3. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
1
5.
14. וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃
1
5.
1
5. וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃
1
5.
1
6. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃
1
5.
1
7. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃
1
5.
1
8. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃
1
6.
1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃
1
6.
1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃
1
6.
2. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי יְהוָה מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי׃
1
6.
3. וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ מִקֵּץ עֶשֶׂר שָׁנִים לְשֶׁבֶת אַבְרָם בְּאֶרֶץ כְּנָעַן וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה׃
1
6.4. וַיָּבֹא אֶל־הָגָר וַתַּהַר וַתֵּרֶא כִּי הָרָתָה וַתֵּקַל גְּבִרְתָּהּ בְּעֵינֶיהָ׃
1
6.
5. וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם חֲמָסִי עָלֶיךָ אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ יִשְׁפֹּט יְהוָה בֵּינִי וּבֵינֶיךָ׃
1
6.
6. וַיֹּאמֶר אַבְרָם אֶל־שָׂרַי הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ עֲשִׂי־לָהּ הַטּוֹב בְּעֵינָיִךְ וַתְּעַנֶּהָ שָׂרַי וַתִּבְרַח מִפָּנֶיהָ׃
1
6.
7. וַיִּמְצָאָהּ מַלְאַךְ יְהוָה עַל־עֵין הַמַּיִם בַּמִּדְבָּר עַל־הָעַיִן בְּדֶרֶךְ שׁוּר׃
1
6.
8. וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃
1
6.9. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה שׁוּבִי אֶל־גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ׃
1
6.
1
1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְקָרָאת שְׁמוֹ יִשְׁמָעֵאל כִּי־שָׁמַע יְהוָה אֶל־עָנְיֵךְ׃
1
6.
1
2. וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃
1
6.
1
3. וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃
1
6.
14. עַל־כֵּן קָרָא לַבְּאֵר בְּאֵר לַחַי רֹאִי הִנֵּה בֵין־קָדֵשׁ וּבֵין בָּרֶד׃
1
6.
1
5. וַתֵּלֶד הָגָר לְאַבְרָם בֵּן וַיִּקְרָא אַבְרָם שֶׁם־בְּנוֹ אֲשֶׁר־יָלְדָה הָגָר יִשְׁמָעֵאל׃
1
6.
1
6. וְאַבְרָם בֶּן־שְׁמֹנִים שָׁנָה וְשֵׁשׁ שָׁנִים בְּלֶדֶת־הָגָר אֶת־יִשְׁמָעֵאל לְאַבְרָם׃
1
7.
1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
1
7.
1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
1
7.
2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃
1
7.
2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃
1
7.
3. וַיִּפֹּל אַבְרָם עַל־פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר׃
1
7.4. אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃
1
7.
5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃
1
7.
6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃
1
7.
7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃
1
7.
8. וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃
1
7.9. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם וְאַתָּה אֶת־בְּרִיתִי תִשְׁמֹר אַתָּה וְזַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם׃
1
7.
1
1. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃
1
7.
1
2. וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא׃
1
7.
1
3. הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם׃
1
7.
14. וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃
1
7.
1
5. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ׃
1
7.
1
6. וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ׃
1
7.
1
7. וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃
1
7.
1
8. וַיֹּאמֶר אַבְרָהָם אֶל־הָאֱלֹהִים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ׃
1
7.
19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃
1
7.
2
1. וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת׃
1
7.
2
2. וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם׃
1
7.
2
3. וַיִּקַּח אַבְרָהָם אֶת־יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל־יְלִידֵי בֵיתוֹ וְאֵת כָּל־מִקְנַת כַּסְפּוֹ כָּל־זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת־בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִים׃
1
7.
24. וְאַבְרָהָם בֶּן־תִּשְׁעִים וָתֵשַׁע שָׁנָה בְּהִמֹּלוֹ בְּשַׂר עָרְלָתוֹ׃
1
7.
2
5. וְיִשְׁמָעֵאל בְּנוֹ בֶּן־שְׁלֹשׁ עֶשְׂרֵה שָׁנָה בְּהִמֹּלוֹ אֵת בְּשַׂר עָרְלָתוֹ׃
1
7.
2
7. וְכָל־אַנְשֵׁי בֵיתוֹ יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מֵאֵת בֶּן־נֵכָר נִמֹּלוּ אִתּוֹ׃
1
8.
1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃
1
8.
1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃
1
8.
2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃
1
8.
2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃
1
8.
3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃
1
8.
3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃
1
8.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃
1
8.
5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃
1
8.
6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃
1
8.
7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃
1
8.
8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃
1
8.9. וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃
1
8.
1
1. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃
1
8.
1
2. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃
1
8.
1
3. וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃
1
8.
14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃
1
8.
1
5. וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃
1
8.
1
6. וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל־פְּנֵי סְדֹם וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם׃
1
8.
1
7. וַיהֹוָה אָמָר הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה׃
1
8.
1
8. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃
1
8.
19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃
1
8.
2
1. אֵרֲדָה־נָּא וְאֶרְאֶה הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה וְאִם־לֹא אֵדָעָה׃
1
8.
2
2. וַיִּפְנוּ מִשָּׁם הָאֲנָשִׁים וַיֵּלְכוּ סְדֹמָה וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי יְהוָה׃
1
8.
2
3. וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם־רָשָׁע׃
1
8.
24. אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר הַאַף תִּסְפֶּה וְלֹא־תִשָּׂא לַמָּקוֹם לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ׃
1
8.
2
5. חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃
1
8.
2
6. וַיֹּאמֶר יְהוָה אִם־אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִם בְּתוֹךְ הָעִיר וְנָשָׂאתִי לְכָל־הַמָּקוֹם בַּעֲבוּרָם׃
1
8.
2
7. וַיַּעַן אַבְרָהָם וַיֹּאמַר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי וְאָנֹכִי עָפָר וָאֵפֶר׃
1
8.
2
8. אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִם חֲמִשָּׁה הֲתַשְׁחִית בַּחֲמִשָּׁה אֶת־כָּל־הָעִיר וַיֹּאמֶר לֹא אַשְׁחִית אִם־אֶמְצָא שָׁם אַרְבָּעִים וַחֲמִשָּׁה׃
1
8.
29. וַיֹּסֶף עוֹד לְדַבֵּר אֵלָיו וַיֹּאמַר אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים וַיֹּאמֶר לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים׃
1
8.
3
1. וַיֹּאמֶר הִנֵּה־נָא הוֹאַלְתִּי לְדַבֵּר אֶל־אֲדֹנָי אוּלַי יִמָּצְאוּן שָׁם עֶשְׂרִים וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים׃
1
8.
3
2. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבְּרָה אַךְ־הַפַּעַם אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה׃
1
8.
3
3. וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃
19.
1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃
19.
1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃
19.
2. הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃
19.
2. וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃
19.
3. וַיִּפְצַר־בָּם מְאֹד וַיָּסֻרוּ אֵלָיו וַיָּבֹאוּ אֶל־בֵּיתוֹ וַיַּעַשׂ לָהֶם מִשְׁתֶּה וּמַצּוֹת אָפָה וַיֹּאכֵלוּ׃
19.
3. וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וּשְׁתֵּי בְנֹתָיו עִמּוֹ כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר וַיֵּשֶׁב בַּמְּעָרָה הוּא וּשְׁתֵּי בְנֹתָיו׃
19.4. טֶרֶם יִשְׁכָּבוּ וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל־הַבַּיִת מִנַּעַר וְעַד־זָקֵן כָּל־הָעָם מִקָּצֶה׃
19.
1
7. וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃
19.
1
8. וַיֹּאמֶר לוֹט אֲלֵהֶם אַל־נָא אֲדֹנָי׃
19.
19. הִנֵּה־נָא מָצָא עַבְדְּךָ חֵן בְּעֵינֶיךָ וַתַּגְדֵּל חַסְדְּךָ אֲשֶׁר עָשִׂיתָ עִמָּדִי לְהַחֲיוֹת אֶת־נַפְשִׁי וְאָנֹכִי לֹא אוּכַל לְהִמָּלֵט הָהָרָה פֶּן־תִּדְבָּקַנִי הָרָעָה וָמַתִּי׃
19.
2
1. וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃
19.
2
2. מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃
19.
2
3. הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃
19.
24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃
19.
2
5. וַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה׃
19.
2
6. וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃
19.
2
7. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל־הַמָּקוֹם אֲשֶׁר־עָמַד שָׁם אֶת־פְּנֵי יְהוָה׃
19.
2
8. וַיַּשְׁקֵף עַל־פְּנֵי סְדֹם וַעֲמֹרָה וְעַל־כָּל־פְּנֵי אֶרֶץ הַכִּכָּר וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָׁן׃
19.
29. וַיְהִי בְּשַׁחֵת אֱלֹהִים אֶת־עָרֵי הַכִּכָּר וַיִּזְכֹּר אֱלֹהִים אֶת־אַבְרָהָם וַיְשַׁלַּח אֶת־לוֹט מִתּוֹךְ הַהֲפֵכָה בַּהֲפֹךְ אֶת־הֶעָרִים אֲשֶׁר־יָשַׁב בָּהֵן לוֹט׃
19.
3
1. וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה אָבִינוּ זָקֵן וְאִישׁ אֵין בָּאָרֶץ לָבוֹא עָלֵינוּ כְּדֶרֶךְ כָּל־הָאָרֶץ׃
19.
3
2. לְכָה נַשְׁקֶה אֶת־אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃
19.
3
3. וַתַּשְׁקֶיןָ אֶת־אֲבִיהֶן יַיִן בַּלַּיְלָה הוּא וַתָּבֹא הַבְּכִירָה וַתִּשְׁכַּב אֶת־אָבִיהָ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ׃
19.
34. וַיְהִי מִמָּחֳרָת וַתֹּאמֶר הַבְּכִירָה אֶל־הַצְּעִירָה הֵן־שָׁכַבְתִּי אֶמֶשׁ אֶת־אָבִי נַשְׁקֶנּוּ יַיִן גַּם־הַלַּיְלָה וּבֹאִי שִׁכְבִי עִמּוֹ וּנְחַיֶּה מֵאָבִינוּ זָרַע׃
19.
3
5. וַתַּשְׁקֶיןָ גַּם בַּלַּיְלָה הַהוּא אֶת־אֲבִיהֶן יָיִן וַתָּקָם הַצְּעִירָה וַתִּשְׁכַּב עִמּוֹ וְלֹא־יָדַע בְּשִׁכְבָהּ וּבְקֻמָהּ׃
19.
3
6. וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת־לוֹט מֵאֲבִיהֶן׃
19.
3
7. וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי־מוֹאָב עַד־הַיּוֹם׃
19.
3
8. וְהַצְּעִירָה גַם־הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן־עַמִּי הוּא אֲבִי בְנֵי־עַמּוֹן עַד־הַיּוֹם׃
20.
1. וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין־קָדֵשׁ וּבֵין שׁוּר וַיָּגָר בִּגְרָר׃
20.
1. וַיֹּאמֶר אֲבִימֶלֶךְ אֶל־אַבְרָהָם מָה רָאִיתָ כִּי עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה׃
20.
2. וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃
20.
3. וַיָּבֹא אֱלֹהִים אֶל־אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל־הָאִשָּׁה אֲשֶׁר־לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל׃
20.4. וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ וַיֹּאמַר אֲדֹנָי הֲגוֹי גַּם־צַדִּיק תַּהֲרֹג׃
20.
5. הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃
20.
6. וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם גַּם אָנֹכִי יָדַעְתִּי כִּי בְתָם־לְבָבְךָ עָשִׂיתָ זֹּאת וָאֶחְשֹׂךְ גַּם־אָנֹכִי אוֹתְךָ מֵחֲטוֹ־לִי עַל־כֵּן לֹא־נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ׃
20.
7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃
20.
8. וַיַּשְׁכֵּם אֲבִימֶלֶךְ בַּבֹּקֶר וַיִּקְרָא לְכָל־עֲבָדָיו וַיְדַבֵּר אֶת־כָּל־הַדְּבָרִים הָאֵלֶּה בְּאָזְנֵיהֶם וַיִּירְאוּ הָאֲנָשִׁים מְאֹד׃
20.9. וַיִּקְרָא אֲבִימֶלֶךְ לְאַבְרָהָם וַיֹּאמֶר לוֹ מֶה־עָשִׂיתָ לָּנוּ וּמֶה־חָטָאתִי לָךְ כִּי־הֵבֵאתָ עָלַי וְעַל־מַמְלַכְתִּי חֲטָאָה גְדֹלָה מַעֲשִׂים אֲשֶׁר לֹא־יֵעָשׂוּ עָשִׂיתָ עִמָּדִי׃
20.
1
1. וַיֹּאמֶר אַבְרָהָם כִּי אָמַרְתִּי רַק אֵין־יִרְאַת אֱלֹהִים בַּמָּקוֹם הַזֶּה וַהֲרָגוּנִי עַל־דְּבַר אִשְׁתִּי׃
20.
1
2. וְגַם־אָמְנָה אֲחֹתִי בַת־אָבִי הִוא אַךְ לֹא בַת־אִמִּי וַתְּהִי־לִי לְאִשָּׁה׃
20.
1
3. וַיְהִי כַּאֲשֶׁר הִתְעוּ אֹתִי אֱלֹהִים מִבֵּית אָבִי וָאֹמַר לָהּ זֶה חַסְדֵּךְ אֲשֶׁר תַּעֲשִׂי עִמָּדִי אֶל כָּל־הַמָּקוֹם אֲשֶׁר נָבוֹא שָׁמָּה אִמְרִי־לִי אָחִי הוּא׃
20.
14. וַיִּקַּח אֲבִימֶלֶךְ צֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחֹת וַיִּתֵּן לְאַבְרָהָם וַיָּשֶׁב לוֹ אֵת שָׂרָה אִשְׁתּוֹ׃
20.
1
5. וַיֹּאמֶר אֲבִימֶלֶךְ הִנֵּה אַרְצִי לְפָנֶיךָ בַּטּוֹב בְּעֵינֶיךָ שֵׁב׃
20.
1
6. וּלְשָׂרָה אָמַר הִנֵּה נָתַתִּי אֶלֶף כֶּסֶף לְאָחִיךְ הִנֵּה הוּא־לָךְ כְּסוּת עֵינַיִם לְכֹל אֲשֶׁר אִתָּךְ וְאֵת כֹּל וְנֹכָחַת׃
20.
1
7. וַיִּתְפַּלֵּל אַבְרָהָם אֶל־הָאֱלֹהִים וַיִּרְפָּא אֱלֹהִים אֶת־אֲבִימֶלֶךְ וְאֶת־אִשְׁתּוֹ וְאַמְהֹתָיו וַיֵּלֵדוּ׃
20.
1
8. כִּי־עָצֹר עָצַר יְהוָה בְּעַד כָּל־רֶחֶם לְבֵית אֲבִימֶלֶךְ עַל־דְּבַר שָׂרָה אֵשֶׁת אַבְרָהָם׃
2
1.
1. וַיהוָה פָּקַד אֶת־שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ יְהוָה לְשָׂרָה כַּאֲשֶׁר דִּבֵּר׃
2
1.
1. וַתֹּאמֶר לְאַבְרָהָם גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת־בְּנָהּ כִּי לֹא יִירַשׁ בֶּן־הָאָמָה הַזֹּאת עִם־בְּנִי עִם־יִצְחָק׃
2
1.
2. וַיְהִי אֱלֹהִים אֶת־הַנַּעַר וַיִּגְדָּל וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רֹבֶה קַשָּׁת׃
2
1.
2. וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ אֱלֹהִים׃
2
1.
3. וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃
2
1.
3. וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃
2
1.4. וַיָּמָל אַבְרָהָם אֶת־יִצְחָק בְּנוֹ בֶּן־שְׁמֹנַת יָמִים כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים׃
2
1.
5. וְאַבְרָהָם בֶּן־מְאַת שָׁנָה בְּהִוָּלֶד לוֹ אֵת יִצְחָק בְּנוֹ׃
2
1.
6. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃
2
1.
7. וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃
2
1.
8. וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃
2
1.9. וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃
2
1.
1
1. וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ׃
2
1.
1
2. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃
2
1.
1
3. וְגַם אֶת־בֶּן־הָאָמָה לְגוֹי אֲשִׂימֶנּוּ כִּי זַרְעֲךָ הוּא׃
2
1.
14. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיִּקַּח־לֶחֶם וְחֵמַת מַיִם וַיִּתֵּן אֶל־הָגָר שָׂם עַל־שִׁכְמָהּ וְאֶת־הַיֶּלֶד וַיְשַׁלְּחֶהָ וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע׃
2
1.
1
5. וַיִּכְלוּ הַמַּיִם מִן־הַחֵמֶת וַתַּשְׁלֵךְ אֶת־הַיֶּלֶד תַּחַת אַחַד הַשִּׂיחִם׃
2
1.
1
6. וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ׃
2
1.
1
7. וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃
2
1.
1
8. קוּמִי שְׂאִי אֶת־הַנַּעַר וְהַחֲזִיקִי אֶת־יָדֵךְ בּוֹ כִּי־לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ׃
2
1.
19. וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃
2
1.
2
1. וַיֵּשֶׁב בְּמִדְבַּר פָּארָן וַתִּקַּח־לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם׃
2
1.
2
7. וַיִּקַּח אַבְרָהָם צֹאן וּבָקָר וַיִּתֵּן לַאֲבִימֶלֶךְ וַיִּכְרְתוּ שְׁנֵיהֶם בְּרִית׃
2
1.
2
8. וַיַּצֵּב אַבְרָהָם אֶת־שֶׁבַע כִּבְשֹׂת הַצֹּאן לְבַדְּהֶן׃
2
1.
29. וַיֹּאמֶר אֲבִימֶלֶךְ אֶל־אַבְרָהָם מָה הֵנָּה שֶׁבַע כְּבָשֹׂת הָאֵלֶּה אֲשֶׁר הִצַּבְתָּ לְבַדָּנָה׃
2
1.
3
1. עַל־כֵּן קָרָא לַמָּקוֹם הַהוּא בְּאֵר שָׁבַע כִּי שָׁם נִשְׁבְּעוּ שְׁנֵיהֶם׃
2
1.
3
2. וַיִּכְרְתוּ בְרִית בִּבְאֵר שָׁבַע וַיָּקָם אֲבִימֶלֶךְ וּפִיכֹל שַׂר־צְבָאוֹ וַיָּשֻׁבוּ אֶל־אֶרֶץ פְּלִשְׁתִּים׃
2
1.
3
3. וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃
2
2.
1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
2
2.
1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃
2
2.
2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃
2
2.
2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃
2
2.
3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃
2
2.4. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃
2
2.
5. וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃
2
2.
6. וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
2
2.
7. וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃
2
2.
8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃
2
2.9. וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃
2
2.
1
1. וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃
2
2.
1
2. וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃
2
2.
1
3. וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃
2
2.
14. וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃
2
2.
1
6. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃
2
2.
1
7. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃
2
2.
1
8. וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃
2
2.
19. וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃
2
3.
1. וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃
2
3.
1. וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃
2
3.
2. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃
2
3.
2. וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃
2
3.
3. וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃
2
3.4. גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃
2
3.
5. וַיַּעֲנוּ בְנֵי־חֵת אֶת־אַבְרָהָם לֵאמֹר לוֹ׃
2
3.
6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃
2
3.
8. וַיְדַבֵּר אִתָּם לֵאמֹר אִם־יֵשׁ אֶת־נַפְשְׁכֶם לִקְבֹּר אֶת־מֵתִי מִלְּפָנַי שְׁמָעוּנִי וּפִגְעוּ־לִי בְּעֶפְרוֹן בֶּן־צֹחַר׃
2
3.9. וְיִתֶּן־לִי אֶת־מְעָרַת הַמַּכְפֵּלָה אֲשֶׁר־לוֹ אֲשֶׁר בִּקְצֵה שָׂדֵהוּ בְּכֶסֶף מָלֵא יִתְּנֶנָּה לִי בְּתוֹכְכֶם לַאֲחֻזַּת־קָבֶר׃
2
3.
1
1. לֹא־אֲדֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְךָ נְתַתִּיהָ לְעֵינֵי בְנֵי־עַמִּי נְתַתִּיהָ לָּךְ קְבֹר מֵתֶךָ׃
2
3.
1
2. וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ׃
2
3.
1
3. וַיְדַבֵּר אֶל־עֶפְרוֹן בְּאָזְנֵי עַם־הָאָרֶץ לֵאמֹר אַךְ אִם־אַתָּה לוּ שְׁמָעֵנִי נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי וְאֶקְבְּרָה אֶת־מֵתִי שָׁמָּה׃
2
3.
14. וַיַּעַן עֶפְרוֹן אֶת־אַבְרָהָם לֵאמֹר לוֹ׃
2
3.
1
5. אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף בֵּינִי וּבֵינְךָ מַה־הִוא וְאֶת־מֵתְךָ קְבֹר׃
2
3.
1
6. וַיִּשְׁמַע אַבְרָהָם אֶל־עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת־הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאָזְנֵי בְנֵי־חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר׃
2
3.
1
7. וַיָּקָם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה אֲשֶׁר לִפְנֵי מַמְרֵא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ וְכָל־הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכָל־גְּבֻלוֹ סָבִיב׃
2
3.
1
8. לְאַבְרָהָם לְמִקְנָה לְעֵינֵי בְנֵי־חֵת בְּכֹל בָּאֵי שַׁעַר־עִירוֹ׃
2
3.
19. וְאַחֲרֵי־כֵן קָבַר אַבְרָהָם אֶת־שָׂרָה אִשְׁתּוֹ אֶל־מְעָרַת שְׂדֵה הַמַּכְפֵּלָה עַל־פְּנֵי מַמְרֵא הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן׃
24.
1. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיהוָה בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל׃
24.
1. וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכָל־טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקָם וַיֵּלֶךְ אֶל־אֲרַם נַהֲרַיִם אֶל־עִיר נָחוֹר׃
24.
2. וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכָל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי׃
24.
2. וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל־הַשֹּׁקֶת וַתָּרָץ עוֹד אֶל־הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכָל־גְּמַלָּיו׃
24.
3. וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃
24.
3. וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃
2
4.4. וַיֹּאמֶר אֵלָי יְהוָה אֲשֶׁר־הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי׃
2
4.4. כִּי אֶל־אַרְצִי וְאֶל־מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק׃
24.
5. וַיַּעַן לָבָן וּבְתוּאֵל וַיֹּאמְרוּ מֵיְהוָה יָצָא הַדָּבָר לֹא נוּכַל דַּבֵּר אֵלֶיךָ רַע אוֹ־טוֹב׃
24.
5. וַיֹּאמֶר אֵלָיו הָעֶבֶד אוּלַי לֹא־תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרַי אֶל־הָאָרֶץ הַזֹּאת הֶהָשֵׁב אָשִׁיב אֶת־בִּנְךָ אֶל־הָאָרֶץ אֲשֶׁר־יָצָאתָ מִשָּׁם׃
24.
6. וַיְבָרֲכוּ אֶת־רִבְקָה וַיֹּאמְרוּ לָהּ אֲחֹתֵנוּ אַתְּ הֲיִי לְאַלְפֵי רְבָבָה וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שֹׂנְאָיו׃
24.
6. וַיֹּאמֶר אֵלָיו אַבְרָהָם הִשָּׁמֶר לְךָ פֶּן־תָּשִׁיב אֶת־בְּנִי שָׁמָּה׃
2
4.
7. יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃
24.
8. וְאִם־לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרֶיךָ וְנִקִּיתָ מִשְּׁבֻעָתִי זֹאת רַק אֶת־בְּנִי לֹא תָשֵׁב שָׁמָּה׃
2
4.9. וַיָּשֶׂם הָעֶבֶד אֶת־יָדוֹ תַּחַת יֶרֶךְ אַבְרָהָם אֲדֹנָיו וַיִּשָּׁבַע לוֹ עַל־הַדָּבָר הַזֶּה׃
24.
3
5. וַיהוָה בֵּרַךְ אֶת־אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן־לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים׃
24.
3
7. וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ׃
24.
6
7. וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃
2
5.
1. הַשָּׂדֶה אֲשֶׁר־קָנָה אַבְרָהָם מֵאֵת בְּנֵי־חֵת שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּוֹ׃
2
5.
1. וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה׃
2
5.
2. וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה׃
2
5.
2. וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שׁוּחַ׃
2
5.
3. וְיָקְשָׁן יָלַד אֶת־שְׁבָא וְאֶת־דְּדָן וּבְנֵי דְדָן הָיוּ אַשּׁוּרִם וּלְטוּשִׁים וּלְאֻמִּים׃
2
5.
3. וַיֹּאמֶר עֵשָׂו אֶל־יַעֲקֹב הַלְעִיטֵנִי נָא מִן־הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל־כֵּן קָרָא־שְׁמוֹ אֱדוֹם׃
2
5.4. וּבְנֵי מִדְיָן עֵיפָה וָעֵפֶר וַחֲנֹךְ וַאֲבִידָע וְאֶלְדָּעָה כָּל־אֵלֶּה בְּנֵי קְטוּרָה׃
2
5.
5. וַיִּתֵּן אַבְרָהָם אֶת־כָּל־אֲשֶׁר־לוֹ לְיִצְחָק׃
2
5.
6. וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל־אֶרֶץ קֶדֶם׃
2
5.
7. וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים׃
2
5.
8. וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃
2
5.9. וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו אֶל־מְעָרַת הַמַּכְפֵּלָה אֶל־שְׂדֵה עֶפְרֹן בֶּן־צֹחַר הַחִתִּי אֲשֶׁר עַל־פְּנֵי מַמְרֵא׃
2
5.
1
2. וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָם׃
2
5.
1
3. וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׁמָעֵאל בִּשְׁמֹתָם לְתוֹלְדֹתָם בְּכֹר יִשְׁמָעֵאל נְבָיֹת וְקֵדָר וְאַדְבְּאֵל וּמִבְשָׂם׃
2
5.
14. וּמִשְׁמָע וְדוּמָה וּמַשָּׂא׃
2
5.
1
5. חֲדַד וְתֵימָא יְטוּר נָפִישׁ וָקֵדְמָה׃
2
5.
1
7. וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וְשֶׁבַע שָׁנִים וַיִּגְוַע וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו׃
2
5.
2
3. וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃
2
5.
2
6. וְאַחֲרֵי־כֵן יָצָא אָחִיו וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו וַיִּקְרָא שְׁמוֹ יַעֲקֹב וְיִצְחָק בֶּן־שִׁשִּׁים שָׁנָה בְּלֶדֶת אֹתָם׃
2
5.
2
8. וַיֶּאֱהַב יִצְחָק אֶת־עֵשָׂו כִּי־צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת־יַעֲקֹב׃
2
6.
3. גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃
2
6.
3. וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃
2
6.
5. עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי׃
2
6.
6. וַיֵּשֶׁב יִצְחָק בִּגְרָר׃
2
6.
7. וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִיא׃
2
6.
8. וַיְהִי כִּי אָרְכוּ־לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ׃
2
6.9. וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי אָמַרְתִּי פֶּן־אָמוּת עָלֶיהָ׃
2
6.
1
1. וַיְצַו אֲבִימֶלֶךְ אֶת־כָּל־הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת׃
2
6.
1
2. וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים וַיְבָרֲכֵהוּ יְהוָה׃
2
6.
1
3. וַיִּגְדַּל הָאִישׁ וַיֵּלֶךְ הָלוֹךְ וְגָדֵל עַד כִּי־גָדַל מְאֹד׃
2
6.
14. וַיְהִי־לוֹ מִקְנֵה־צֹאן וּמִקְנֵה בָקָר וַעֲבֻדָּה רַבָּה וַיְקַנְאוּ אֹתוֹ פְּלִשְׁתִּים׃
2
6.
1
8. וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃
2
6.
24. וַיֵּרָא אֵלָיו יְהוָה בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל־תִּירָא כִּי־אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת־זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי׃
2
6.
2
7. וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם׃
2
6.
34. וַיְהִי עֵשָׂו בֶּן־אַרְבָּעִים שָׁנָה וַיִּקַּח אִשָּׁה אֶת־יְהוּדִית בַּת־בְּאֵרִי הַחִתִּי וְאֶת־בָּשְׂמַת בַּת־אֵילֹן הַחִתִּי׃
2
6.
3
5. וַתִּהְיֶיןָ מֹרַת רוּחַ לְיִצְחָק וּלְרִבְקָה׃
2
7.
2
7. וַיִּגַּשׁ וַיִּשַּׁק־לוֹ וַיָּרַח אֶת־רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְהוָה׃
2
8.
1. וַיִּקְרָא יִצְחָק אֶל־יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן׃
2
8.
1. וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה׃
2
8.
2. וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם־יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן־לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ׃
2
8.
2. קוּם לֵךְ פַּדֶּנָה אֲרָם בֵּיתָה בְתוּאֵל אֲבִי אִמֶּךָ וְקַח־לְךָ מִשָּׁם אִשָּׁה מִבְּנוֹת לָבָן אֲחִי אִמֶּךָ׃
2
8.
3. וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ וְיַפְרְךָ וְיַרְבֶּךָ וְהָיִיתָ לִקְהַל עַמִּים׃
2
8.4. וְיִתֶּן־לְךָ אֶת־בִּרְכַּת אַבְרָהָם לְךָ וּלְזַרְעֲךָ אִתָּךְ לְרִשְׁתְּךָ אֶת־אֶרֶץ מְגֻרֶיךָ אֲשֶׁר־נָתַן אֱלֹהִים לְאַבְרָהָם׃
2
8.
1
1. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃
2
8.
1
2. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃
2
8.
1
3. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃
2
8.
14. וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃
2
8.
1
5. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃
2
8.
1
6. וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי׃
2
8.
1
7. וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃
29.
2
7. מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם־אֶת־זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת׃
29.
2
8. וַיַּעַשׂ יַעֲקֹב כֵּן וַיְמַלֵּא שְׁבֻעַ זֹאת וַיִּתֶּן־לוֹ אֶת־רָחֵל בִּתּוֹ לוֹ לְאִשָּׁה׃
3
2.
24. וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת־הַנָּחַל וַיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ׃
3
2.
2
5. וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃
3
2.
2
6. וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃
3
2.
2
7. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃
3
2.
2
8. וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃
3
2.
29. וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃
3
2.
3
1. וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃
3
2.
3
2. וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ׃
3
3.
1
8. וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִיר׃
3
5.
8. וַתָּמָת דְּבֹרָה מֵינֶקֶת רִבְקָה וַתִּקָּבֵר מִתַּחַת לְבֵית־אֵל תַּחַת הָאַלּוֹן וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת׃
3
5.
1
2. וְאֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת־הָאָרֶץ׃
3
5.
1
3. וַיַּעַל מֵעָלָיו אֱלֹהִים בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּוֹ׃
3
5.
1
8. וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן־אוֹנִי וְאָבִיו קָרָא־לוֹ בִנְיָמִין׃
3
5.
19. וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם׃
3
5.
2
7. וַיָּבֹא יַעֲקֹב אֶל־יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע הִוא חֶבְרוֹן אֲשֶׁר־גָּר־שָׁם אַבְרָהָם וְיִצְחָק׃
3
5.
2
8. וַיִּהְיוּ יְמֵי יִצְחָק מְאַת שָׁנָה וּשְׁמֹנִים שָׁנָה׃
3
5.
29. וַיִּגְוַע יִצְחָק וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו׃
3
6.
2. אֵלֶּה בְנֵי־שֵׂעִיר הַחֹרִי יֹשְׁבֵי הָאָרֶץ לוֹטָן וְשׁוֹבָל וְצִבְעוֹן וַעֲנָה׃
3
6.
2. עֵשָׂו לָקַח אֶת־נָשָׁיו מִבְּנוֹת כְּנָעַן אֶת־עָדָה בַּת־אֵילוֹן הַחִתִּי וְאֶת־אָהֳלִיבָמָה בַּת־עֲנָה בַּת־צִבְעוֹן הַחִוִּי׃
3
9.9. אֵינֶנּוּ גָדוֹל בַּבַּיִת הַזֶּה מִמֶּנִּי וְלֹא־חָשַׂךְ מִמֶּנִּי מְאוּמָה כִּי אִם־אוֹתָךְ בַּאֲשֶׁר אַתְּ־אִשְׁתּוֹ וְאֵיךְ אֶעֱשֶׂה הָרָעָה הַגְּדֹלָה הַזֹּאת וְחָטָאתִי לֵאלֹהִים׃
39.
1
2. וַתִּתְפְּשֵׂהוּ בְּבִגְדוֹ לֵאמֹר שִׁכְבָה עִמִּי וַיַּעֲזֹב בִּגְדוֹ בְּיָדָהּ וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 4
1.4
5. וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃ 4
2.
1
8. וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי זֹאת עֲשׂוּ וִחְיוּ אֶת־הָאֱלֹהִים אֲנִי יָרֵא׃ 4
6.
3. וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ אַל־תִּירָא מֵרְדָה מִצְרַיְמָה כִּי־לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם׃ 4
6.
3. וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת־פָּנֶיךָ כִּי עוֹדְךָ חָי׃
49.
8. יְהוּדָה אַתָּה יוֹדוּךָ אַחֶיךָ יָדְךָ בְּעֹרֶף אֹיְבֶיךָ יִשְׁתַּחֲוּוּ לְךָ בְּנֵי אָבִיךָ׃ 4
9.9. גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃
49.
1
1. אֹסְרִי לַגֶּפֶן עירה עִירוֹ וְלַשֹּׂרֵקָה בְּנִי אֲתֹנוֹ כִּבֵּס בַּיַּיִן לְבֻשׁוֹ וּבְדַם־עֲנָבִים סותה סוּתוֹ׃
49.
1
2. חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן־שִׁנַּיִם מֵחָלָב׃
49.
29. וַיְצַו אוֹתָם וַיֹּאמֶר אֲלֵהֶם אֲנִי נֶאֱסָף אֶל־עַמִּי קִבְרוּ אֹתִי אֶל־אֲבֹתָי אֶל־הַמְּעָרָה אֲשֶׁר בִּשְׂדֵה עֶפְרוֹן הַחִתִּי׃
49.
3
1. שָׁמָּה קָבְרוּ אֶת־אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת־יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת־לֵאָה׃
50.
1
2. וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם׃
50.
1
3. וַיִּשְׂאוּ אֹתוֹ בָנָיו אַרְצָה כְּנַעַן וַיִּקְבְּרוּ אֹתוֹ בִּמְעָרַת שְׂדֵה הַמַּכְפֵּלָה אֲשֶׁר קָנָה אַבְרָהָם אֶת־הַשָּׂדֶה לַאֲחֻזַּת־קֶבֶר מֵאֵת עֶפְרֹן הַחִתִּי עַל־פְּנֵי מַמְרֵא׃ '. None | 1.
1. In the beginning God created the heaven and the earth.
1.
2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.
3. And God said: ‘Let there be light.’ And there was light.
1.4. And God saw the light, that it was good; and God divided the light from the darkness.
1.
5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.
1.
10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.
1.
2
2. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’
1.
2
6. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
1.
2
7. And God created man in His own image, in the image of God created He him; male and female created He them.
2.
7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.
8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
2.
1
2. and the gold of that land is good; there is bdellium and the onyx stone.
2.
14. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.
2.
1
7. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
2.
1
8. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’
2.
2
1. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.
2.
2
2. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
2.
24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
3.
5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
3.
7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.
3.
1
5. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’
3.
1
6. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’
3.
1
7. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.
3.
1
8. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.
3.
19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
3.
2
2. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
3.
24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. 4.
1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;
4.
7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’
4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’
5.
5. And all the days that Adam lived were nine hundred and thirty years; and he died.
5.
8. And all the days of Seth were nine hundred and twelve years; and he died.
5.
1
1. And all the days of Enosh were nine hundred and five years; and he died.
5.
14. And all the days of Ke were nine hundred and ten years; and he died.
5.
2
1. And Enoch lived sixty and five years, and begot Methuselah.
5.
2
2. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.
5.
24. And Enoch walked with God, and he was not; for God took him.
5.
2
5. And Methuselah lived a hundred eighty and seven years, and begot Lamech.
5.
2
7. And all the days of Methuselah were nine hundred sixty and nine years; and he died.
6.
1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
6.
2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
6.
3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’
6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.
9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;' 9.
1
5. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 9.
1
6. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’ 9.
20. And Noah, the man of the land, began and planted a vineyard. 9.
2
1. And he drank of the wine, and was drunken; and he was uncovered within his tent. 9.
2
6. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant. 9.
2
7. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant. 9.
2
8. And Noah lived after the flood three hundred and fifty years.
10.
5. of these were the isles of the nations divided in their lands, every one after his tongue, after their families, in their nations.
10.
8. And Cush begot Nimrod; he began to be a mighty one in the earth.
10.9. He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’
10.
10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
10.
1
1. Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah,
10.
19. And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha.
10.
30. And their dwelling was from Mesha, as thou goest toward Sephar, unto the mountain of the east.
1
1.
2. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.
1
1.
3. And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar.
1
1.
5. And the LORD came down to see the city and the tower, which the children of men builded.
1
1.
6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.
1
1.
7. Come, let us go down, and there confound their language, that they may not understand one another’s speech.’
1
1.
10. These are the generations of Shem. Shem was a hundred years old, and begot Arpachshad two years after the flood.
1
1.
1
1. And Shem lived after he begot Arpachshad five hundred years, and begot sons and daughters.
1
1.
1
2. And Arpachshad lived five and thirty years, and begot Shelah.
1
1.
1
3. And Arpachshad lived after he begot Shelah four hundred and three years, and begot sons and daughters.
1
1.
14. And Shelah lived thirty years, and begot Eber.
1
1.
1
5. And Shelah lived after he begot Eber four hundred and three years, and begot sons and daughters.
1
1.
1
6. And Eber lived four and thirty years, and begot Peleg.
1
1.
1
7. And Eber lived after he begot Peleg four hundred and thirty years, and begot sons and daughters.
1
1.
1
8. And Peleg lived thirty years, and begot Reu.
1
1.
19. And Peleg lived after he begot Reu two hundred and nine years, and begot sons and daughters.
1
1.
20. And Reu lived two and thirty years, and begot Serug.
1
1.
2
1. And Reu lived after he begot Serug two hundred and seven years, and begot sons and daughters.
1
1.
2
2. And Serug lived thirty years, and begot Nahor.
1
1.
2
3. And Serug lived after he begot Nahor two hundred years, and begot sons and daughters.
1
1.
24. And Nahor lived nine and twenty years, and begot Terah.
1
1.
2
5. And Nahor lived after he begot Terah a hundred and nineteen years, and begot sons and daughters.
1
1.
2
6. And Terah lived seventy years, and begot Abram, Nahor, and Haran.
1
1.
2
7. Now these are the generations of Terah. Terah begot Abram, Nahor, and Haran; and Haran begot Lot.
1
1.
2
8. And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.
1
1.
29. And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
1
1.
30. And Sarai was barren; she had no child.
1
1.
3
1. And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
1
1.
3
2. And the days of Terah were two hundred and five years; and Terah died in Haran.
1
2.
1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
1
2.
2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
1
2.
3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’
1
2.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.
1
2.
5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
1
2.
6. And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.
1
2.
7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.
1
2.
8. And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.
1
2.9. And Abram journeyed, going on still toward the South.
1
2.
10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
1
2.
1
1. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.
1
2.
1
2. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
1
2.
1
3. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
1
2.
14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
1
2.
1
5. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
1
2.
1
6. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
1
2.
1
7. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
1
2.
1
8. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
1
2.
19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’
1
2.
20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
1
3.
1. And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the South.
1
3.
2. And Abram was very rich in cattle, in silver, and in gold.
1
3.
3. And he went on his journeys from the South even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Ai;
1
3.4. unto the place of the altar, which he had made there at the first; and Abram called there on the name of the LORD.
1
3.
5. And Lot also, who went with Abram, had flocks, and herds, and tents.
1
3.
6. And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.
1
3.
7. And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land.
1
3.
8. And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.
1
3.9. Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’
1
3.
10. And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.
1
3.
1
1. So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other.
1
3.
1
2. Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom.
1
3.
1
3. Now the men of Sodom were wicked and sinners against the LORD exceedingly.
1
3.
14. And the LORD said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;
1
3.
1
5. for all the land which thou seest, to thee will I give it, and to thy seed for ever.
1
3.
1
6. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.
1
3.
1
7. Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’
1
3.
1
8. And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the LORD.
14.
1. And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim,
14.
2. that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela—the same is Zoar.
14.
3. All these came as allies unto the vale of Siddim—the same is the Salt Sea.
1
4.4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
14.
5. And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
14.
6. and the Horites in their mount Seir, unto El-paran, which is by the wilderness.
1
4.
7. And they turned back, and came to En-mishpat—the same is Kadesh—and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar.
14.
8. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela—the same is Zoar; and they set the battle in array against them in the vale of Siddim;
1
4.9. against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.
14.
10. Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain.
14.
1
1. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
14.
1
2. And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.
14.
1
3. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
14.
14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.
14.
1
5. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.
14.
1
6. And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people.
14.
1
7. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh—the same is the King’s Vale.
14.
1
8. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.
14.
19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;
14.
20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
14.
2
1. And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’
14.
2
2. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,
14.
2
3. that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;
14.
24. ave only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.’
1
5.
1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’
1
5.
2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’
1
5.
3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’
1
5.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’
1
5.
5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’
1
5.
6. And he believed in the LORD; and He counted it to him for righteousness.
1
5.
7. And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’
1
5.
8. And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
1
5.9. And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’
1
5.
10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.
1
5.
1
1. And the birds of prey came down upon the carcasses, and Abram drove them away.
1
5.
1
2. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.
1
5.
1
3. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
1
5.
14. and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.
1
5.
1
5. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
1
5.
1
6. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’
1
5.
1
7. And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.
1
5.
1
8. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
1
6.
1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.
1
6.
2. And Sarai said unto Abram: ‘Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai.
1
6.
3. And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
1
6.4. And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes.
1
6.
5. And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.’
1
6.
6. But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face.
1
6.
7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
1
6.
8. And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’
1
6.9. And the angel of the LORD said unto her: ‘Return to thy mistress, and submit thyself under her hands.’
1
6.
10. And the angel of the LORD said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude.
1
6.
1
1. And the angel of the LORD said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction.
1
6.
1
2. And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’
1
6.
1
3. And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’
1
6.
14. Wherefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered.
1
6.
1
5. And Hagar bore Abram a son; and Abram called the name of his son,
1
6.
1
6. And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram.
1
7.
1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
1
7.
2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’
1
7.
3. And Abram fell on his face; and God talked with him, saying:
1
7.4. ’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations.
1
7.
5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.
1
7.
6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
1
7.
7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee.
1
7.
8. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’
1
7.9. And God said unto Abraham: ‘And as for thee, thou shalt keep My covet, thou, and thy seed after thee throughout their generations.
1
7.
10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.
1
7.
1
1. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you.
1
7.
1
2. And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.
1
7.
1
3. He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covet shall be in your flesh for an everlasting covet.
1
7.
14. And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’
1
7.
1
5. And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
1
7.
1
6. And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’
1
7.
1
7. Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’
1
7.
1
8. And Abraham said unto God: ‘Oh that Ishmael might live before Thee! ’
1
7.
19. And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him.
1
7.
20. And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
1
7.
2
1. But My covet will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’
1
7.
2
2. And He left off talking with him, and God went up from Abraham.
1
7.
2
3. And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
1
7.
24. And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
1
7.
2
5. And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
1
7.
2
7. And all the men of his house, those born in the house, and those bought with money of a foreigner, were circumcised with him.
1
8.
1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;
1
8.
2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth,
1
8.
3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.
1
8.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree.
1
8.
5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’
1
8.
6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’
1
8.
7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it.
1
8.
8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.
1
8.9. And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’
1
8.
10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—
1
8.
1
1. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—
1
8.
1
2. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’
1
8.
1
3. And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?
1
8.
14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’
1
8.
1
5. Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’
1
8.
1
6. And the men rose up from thence, and looked out toward Sodom; and Abraham went with them to bring them on the way.
1
8.
1
7. And the LORD said: ‘Shall I hide from Abraham that which I am doing;
1
8.
1
8. eeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?
1
8.
19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’
1
8.
20. And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous.
1
8.
2
1. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’
1
8.
2
2. And the men turned from thence, and went toward Sodom; but Abraham stood yet before the LORD.
1
8.
2
3. And Abraham drew near, and said: ‘Will You indeed sweep away the righteous with the wicked?
1
8.
24. Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?
1
8.
2
5. That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’
1
8.
2
6. And the LORD said: ‘If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.’
1
8.
2
7. And Abraham answered and said: ‘Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes.
1
8.
2
8. Peradventure there shall lack five of the fifty righteous; wilt Thou destroy all the city for lack of five?’ And He said: ‘I will not destroy it, if I find there forty and five.’
1
8.
29. And he spoke unto Him yet again, and said: ‘Peradventure there shall be forty found there.’ And He said: ‘I will not do it for the forty’s sake.’
1
8.
30. And he said: ‘Oh, let not the Lord be angry, and I will speak. Peradventure there shall thirty be found there.’ And He said: ‘I will not do it, if I find thirty there.’
1
8.
3
1. And he said: ‘Behold now, I have taken upon me to speak unto the Lord. Peradventure there shall be twenty found there.’ And He said: ‘I will not destroy it for the twenty’s sake.’
1
8.
3
2. And he said: ‘Oh, let not the Lord be angry, and I will speak yet but this once. Peradventure ten shall be found there.’ And He said: ‘I will not destroy it for the ten’s sake.’
1
8.
3
3. And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place.
19.
1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;
19.
2. and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’
19.
3. And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.
19.4. But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both young and old, all the people from every quarter.
19.
1
7. And it came to pass, when they had brought them forth abroad, that he said: ‘Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be swept away.’
19.
1
8. And Lot said unto them: ‘Oh, not so, my lord;
19.
19. behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shown unto me in saving my life; and I cannot escape to the mountain, lest the evil overtake me, and I die.
19.
20. Behold now, this city is near to flee unto, and it is a little one; oh, let me escape thither—is it not a little one?—and my soul shall live.’
19.
2
1. And he said unto him: ‘See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken.
19.
2
2. Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.—
19.
2
3. The sun was risen upon the earth when Lot came unto Zoar.
19.
24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
19.
2
5. and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground.
19.
2
6. But his wife looked back from behind him, and she became a pillar of salt.
19.
2
7. And Abraham got up early in the morning to the place where he had stood before the LORD.
19.
2
8. And he looked out toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace.
19.
29. And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when He overthrew the cities in which Lot dwelt.
19.
30. And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar; and he dwelt in a cave, he and his two daughters.
19.
3
1. And the first-born said unto the younger: ‘Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth.
19.
3
2. Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.’
19.
3
3. And they made their father drink wine that night. And the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose.
19.
34. And it came to pass on the morrow, that the first-born said unto the younger: ‘Behold, I lay yesternight with my father. Let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.’
19.
3
5. And they made their father drink wine that night also. And the younger arose, and lay with him; and he knew not when she lay down, nor when she arose.
19.
3
6. Thus were both the daughters of Lot with child by their father.
19.
3
7. And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day.
19.
3
8. And the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day.
20.
1. And Abraham journeyed from thence toward the land of the South, and dwelt between Kadesh and Shur; and he sojourned in Gerar.
20.
2. And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.
20.
3. But God came to Abimelech in a dream of the night, and said to him: ‘Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man’s wife.’
20.4. Now Abimelech had not come near her; and he said: ‘Lord, wilt Thou slay even a righteous nation?
20.
5. Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’
20.
6. And God said unto him in the dream: ‘Yea, I know that in the simplicity of thy heart thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.
20.
7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’
20.
8. And Abimelech rose early in the morning, and called all his servants, and told all these things in their ears; and the men were sore afraid.
20.9. Then Abimelech called Abraham, and said unto him: ‘What hast thou done unto us? and wherein have I sinned against thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.’
20.
10. And Abimelech said unto Abraham: ‘What sawest thou, that thou hast done this thing?’
20.
1
1. And Abraham said: ‘Because I thought: Surely the fear of God is not in this place; and they will slay me for my wife’s sake.
20.
1
2. And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife.
20.
1
3. And it came to pass, when God caused me to wander from my father’s house, that I said unto her: This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me: He is my brother.’
20.
14. And Abimelech took sheep and oxen, and men-servants and women-servants, and gave them unto Abraham, and restored him Sarah his wife.
20.
1
5. And Abimelech said: ‘Behold, my land is before thee: dwell where it pleaseth thee.’
20.
1
6. And unto Sarah he said: ‘Behold, I have given thy brother a thousand pieces of silver; behold, it is for thee a covering of the eyes to all that are with thee; and before all men thou art righted.’
20.
1
7. And Abraham prayed unto God; and God healed Abimelech, and his wife, and his maid-servants; and they bore children.
20.
1
8. For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham’s wife.
2
1.
1. And the LORD remembered Sarah as He had said, and the LORD did unto Sarah as He had spoken.
2
1.
2. And Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him.
2
1.
3. And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac.
2
1.4. And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.
2
1.
5. And Abraham was a hundred years old, when his son Isaac was born unto him.
2
1.
6. And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’
2
1.
7. And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’
2
1.
8. And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned.
2
1.9. And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport.
2
1.
10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’
2
1.
1
1. And the thing was very grievous in Abraham’s sight on account of his son.
2
1.
1
2. And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee.
2
1.
1
3. And also of the son of the bondwoman will I make a nation, because he is thy seed.’
2
1.
14. And Abraham arose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and strayed in the wilderness of Beer-sheba.
2
1.
1
5. And the water in the bottle was spent, and she cast the child under one of the shrubs.
2
1.
1
6. And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’ And she sat over against him, and lifted up her voice, and wept.
2
1.
1
7. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
2
1.
1
8. Arise, lift up the lad, and hold him fast by thy hand; for I will make him a great nation.’
2
1.
19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.
2
1.
20. And God was with the lad, and he grew; and he dwelt in the wilderness, and became an archer.
2
1.
2
1. And he dwelt in the wilderness of Paran; and his mother took him a wife out of the land of Egypt.
2
1.
2
7. And Abraham took sheep and oxen, and gave them unto Abimelech; and they two made a covet.
2
1.
2
8. And Abraham set seven ewe-lambs of the flock by themselves.
2
1.
29. And Abimelech said unto Abraham: ‘What mean these seven ewe-lambs which thou hast set by themselves?’
2
1.
30. And he said: ‘Verily, these seven ewe-lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well.’
2
1.
3
1. Wherefore that place was called Beer-sheba; because there they swore both of them.
2
1.
3
2. So they made a covet at Beer-sheba; and Abimelech rose up, and Phicol the captain of his host, and they returned into the land of the Philistines.
2
1.
3
3. And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God.
2
2.
1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’
2
2.
2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’
2
2.
3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him.
2
2.4. On the third day Abraham lifted up his eyes, and saw the place afar off.
2
2.
5. And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’
2
2.
6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together.
2
2.
7. And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’
2
2.
8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together.
2
2.9. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood.
2
2.
10. And Abraham stretched forth his hand, and took the knife to slay his son.
2
2.
1
1. And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’
2
2.
1
2. And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’
2
2.
1
3. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son.
2
2.
14. And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’
2
2.
1
6. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son,
2
2.
1
7. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;
2
2.
1
8. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’
2
2.
19. So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba.
2
3.
1. And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.
2
3.
2. And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.
2
3.
3. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:
2
3.4. ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’
2
3.
5. And the children of Heth answered Abraham, saying unto him:
2
3.
6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’
2
3.
8. And he spoke with them, saying: ‘If it be your mind that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar,
2
3.9. that he may give me the cave of Machpelah, which he hath, which is in the end of his field; for the full price let him give it to me in the midst of you for a possession of a burying-place.’
2
3.
10. Now Ephron was sitting in the midst of the children of Heth; and Ephron the Hittite answered Abraham in the hearing of the children of Heth, even of all that went in at the gate of his city, saying:
2
3.
1
1. ’Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee; bury thy dead.’
2
3.
1
2. And Abraham bowed down before the people of the land.
2
3.
1
3. And he spoke unto Ephron in the hearing of the people of the land, saying: ‘But if thou wilt, I pray thee, hear me: I will give the price of the field; take it of me, and I will bury my dead there.’
2
3.
14. And Ephron answered Abraham, saying unto him:
2
3.
1
5. ’My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead.’
2
3.
1
6. And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant.
2
3.
1
7. So the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the border thereof round about, were made sure
2
3.
1
8. unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.
2
3.
19. And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre—the same is Hebron—in the land of Canaan.
2
3.
20. And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying-place by the children of Heth.
24.
1. And Abraham was old, well stricken in age; and the LORD had blessed Abraham in all things.
24.
2. And Abraham said unto his servant, the elder of his house, that ruled over all that he had: ‘Put, I pray thee, thy hand under my thigh.
24.
3. And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell.
2
4.4. But thou shalt go unto my country, and to my kindred, and take a wife for my son, even for Isaac.’
24.
5. And the servant said unto him: ‘Peradventure the woman will not be willing to follow me unto this land; must I needs bring thy son back unto the land from whence thou camest?’
24.
6. And Abraham said unto him: ‘Beware thou that thou bring not my son back thither.
2
4.
7. The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence.
24.
8. And if the woman be not willing to follow thee, then thou shalt be clear from this my oath; only thou shalt not bring my son back thither.’
2
4.9. And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.
24.
3
5. And the LORD hath blessed my master greatly; and he is become great; and He hath given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses.
24.
3
7. And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell.
24.
6
7. And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted for his mother.
2
5.
1. And Abraham took another wife, and her name was Keturah.
2
5.
2. And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
2
5.
3. And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
2
5.4. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
2
5.
5. And Abraham gave all that he had unto Isaac.
2
5.
6. But unto the sons of the concubines, that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
2
5.
7. And these are the days of the years of Abraham’s life which he lived, a hundred threescore and fifteen years.
2
5.
8. And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people.
2
5.9. And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
2
5.
10. the field which Abraham purchased of the children of Heth; there was Abraham buried, and Sarah his wife.
2
5.
1
2. Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham.
2
5.
1
3. And these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam,
2
5.
14. and Mishma, and Dumah, and Massa;
2
5.
1
5. Hadad, and Tema, Jetur, Naphish, and Kedem;
2
5.
1
7. And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he expired and died; and was gathered unto his people.
2
5.
2
3. And the LORD said unto her: Two nations are in thy womb, And two peoples shall be separated from thy bowels; And the one people shall be stronger than the other people; And the elder shall serve the younger.
2
5.
2
6. And after that came forth his brother, and his hand had hold on Esau’s heel; and his name was called Jacob. And Isaac was threescore years old when she bore them.
2
5.
2
8. Now Isaac loved Esau, because he did eat of his venison; and Rebekah loved Jacob.
2
6.
3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;
2
6.
5. because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws.’
2
6.
6. And Isaac dwelt in Gerar.
2
6.
7. And the men of the place asked him of his wife; and he said: ‘She is my sister’; for he feared to say: ‘My wife’; ‘lest the men of the place should kill me for Rebekah, because she is fair to look upon.’
2
6.
8. And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.
2
6.9. And Abimelech called Isaac, and said: ‘Behold, of a surety she is thy wife; and how saidst thou: She is my sister?’ And Isaac said unto him: ‘Because I said: Lest I die because of her.’
2
6.
10. And Abimelech said: ‘What is this thou hast done unto us? one of the people might easily have lain with thy wife, and thou wouldest have brought guiltiness upon us.’
2
6.
1
1. And Abimelech charged all the people, saying: ‘He that toucheth this man or his wife shall surely be put to death.’
2
6.
1
2. And Isaac sowed in that land, and found in the same year a hundred-fold; and the LORD blessed him.
2
6.
1
3. And the man waxed great, and grew more and more until he became very great.
2
6.
14. And he had possessions of flocks, and possessions of herds, and a great household; and the Philistines envied him.
2
6.
1
8. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them.
2
6.
24. And the LORD appeared unto him the same night, and said: ‘I am the God of Abraham thy father. Fear not, for I am with thee, and will bless thee, and multiply thy seed for My servant Abraham’s sake.’
2
6.
2
7. And Isaac said unto them: ‘Wherefore are ye come unto me, seeing ye hate me, and have sent me away from you?’
2
6.
34. And when Esau was forty years old, he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite.
2
6.
3
5. And they were a bitterness of spirit unto Isaac and to Rebekah.
2
7.
2
7. And he came near, and kissed him. And he smelled the smell of his raiment, and blessed him, and said: See, the smell of my son Is as the smell of a field which the LORD hath blessed.
2
8.
1. And Isaac called Jacob, and blessed him, and charged him, and said unto him: ‘Thou shalt not take a wife of the daughters of Canaan.
2
8.
2. Arise, go to Paddan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother.
2
8.
3. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a congregation of peoples;
2
8.4. and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land of thy sojournings, which God gave unto Abraham.’
2
8.
10. And Jacob went out from Beer-sheba, and went toward Haran.
2
8.
1
1. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.
2
8.
1
2. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.
2
8.
1
3. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed.
2
8.
14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.
2
8.
1
5. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’
2
8.
1
6. And Jacob awaked out of his sleep, and he said: ‘Surely the LORD is in this place; and I knew it not.’
2
8.
1
7. And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’
29.
2
7. Fulfil the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.’
29.
2
8. And Jacob did so, and fulfilled her week; and he gave him Rachel his daughter to wife.
3
2.
24. And he took them, and sent them over the stream, and sent over that which he had.
3
2.
2
5. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
3
2.
2
6. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him.
3
2.
2
7. And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’
3
2.
2
8. And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’
3
2.
29. And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’
3
2.
30. And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there.
3
2.
3
1. And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’
3
2.
3
2. And the sun rose upon him as he passed over Peniel, and he limped upon his thigh.
3
3.
1
8. And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.
3
5.
8. And Deborah Rebekah’s nurse died, and she was buried below Beth-el under the oak; and the name of it was called Allon-bacuth.
3
5.
1
2. and the land which I gave unto Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.’
3
5.
1
3. And God went up from him in the place where He spoke with him.
3
5.
1
8. And it came to pass, as her soul was in departing—for she died—that she called his name Ben-oni; but his father called him Benjamin.
3
5.
19. And Rachel died, and was buried in the way to Ephrath—the same is Beth-lehem.
3
5.
2
7. And Jacob came unto Isaac his father to Mamre, to Kiriatharba—the same is Hebron—where Abraham and Isaac sojourned.
3
5.
2
8. And the days of Isaac were a hundred and fourscore years.
3
5.
29. And Isaac expired, and died, and was gathered unto his people, old and full of days; and Esau and Jacob his sons buried him.
3
6.
2. Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite,
3
9.9. he is not greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife. How then can I do this great wickedness, and sin against God?’
39.
1
2. that she caught him by his garment, saying: ‘Lie with me.’ And he left his garment in her hand, and fled, and got him out. 4
1.4
5. And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.— 4
2.
1
8. And Joseph said unto them the third day.’ This do, and live; for I fear God: 4
6.
3. And He said: ‘I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation.
49.
8. Judah, thee shall thy brethren praise; Thy hand shall be on the neck of thine enemies; Thy father’s sons shall bow down before thee. 4
9.9. Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?
49.
10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be.
49.
1
1. Binding his foal unto the vine, And his ass’s colt unto the choice vine; He washeth his garments in wine, And his vesture in the blood of grapes;
49.
1
2. His eyes shall be red with wine, And his teeth white with milk.
49.
29. And be charged them, and said unto them: ‘I am to be gathered unto my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite,
49.
30. in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a burying-place.
49.
3
1. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.
50.
1
2. And his sons did unto him according as he commanded them.
50.
1
3. For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a burying-place, of Ephron the Hittite, in front of Mamre. '. None |
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7. Hebrew Bible, Hosea, 6.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, confusion of
Found in books: Allison (2018) 426; Kessler (2004) 86
6.2. יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃''. None | 6.2. After two days will He revive us, On the third day He will raise us up, that we may live in His presence.''. None |
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8. Hebrew Bible, Job, 1.11, 1.21, 42.7, 42.17 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, Patriarch, • Abraham, Tobiah • Abraham, humanity of • Abraham, kingship of • Abraham, moderation of • Sarah, Abraham mourning • Sarah, Abraham’s wife • humanity of Abraham
Found in books: Allison (2018) 102; Bay (2022) 254; Birnbaum and Dillon (2020) 391; Fishbane (2003) 334; Gera (2014) 474; Grypeou and Spurling (2009) 129; Smith and Stuckenbruck (2020) 40; Toloni (2022) 79, 100, 209
1.11. וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃
1.21. וַיֹּאמֶר עָרֹם יצתי יָצָאתִי מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃
42.7. וַיְהִי אַחַר דִּבֶּר יְהוָה אֶת־הַדְּבָרִים הָאֵלֶּה אֶל־אִיּוֹב וַיֹּאמֶר יְהוָה אֶל־אֱלִיפַז הַתֵּימָנִי חָרָה אַפִּי בְךָ וּבִשְׁנֵי רֵעֶיךָ כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב׃
42.17. וַיָּמָת אִיּוֹב זָקֵן וּשְׂבַע יָמִים׃' '. None | 1.11. But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’
1.21. And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD.
42.7. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite: ‘My wrath is kindled against thee, and against thy two friends; for ye have not spoken of Me the thing that is right, as My servant Job hath.
42.17. So Job died, being old and full of days.' '. None |
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9. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham, as model of trust • Abraham, trust of • salvation, and Moses, Abraham, and Adam
Found in books: Engberg-Pedersen (2010) 14; Morgan (2022) 76
3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2. וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3. וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4. הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃''. None | 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; 3.2. And also upon the servants and upon the handmaids In those days will I pour out My spirit. 3.3. And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke. 3.4. The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.''. None |
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10. Hebrew Bible, Leviticus, 12.3, 19.18-19.19, 19.23-19.25, 19.34, 20.26, 23.29, 25.23, 25.30, 25.55, 26.41 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham (Abram) • Abraham, • Abraham, Biblical character • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, Pharaoh contrasted with • Abraham, as planter • Abraham, faith of • Abraham, praise of • Abraham, wise • Abraham, zealousness of, in performing commandments • Egypt, Abraham’s marriage preserved in • learning and teaching, Abraham associated with • piety of Abraham, proofs of • piety of Abraham, rewards for • rewards of Abraham • rewards of Abraham, lineage as
Found in books: Allen and Dunne (2022) 92; Allison (2018) 89, 234, 289, 301; Birnbaum and Dillon (2020) 7, 40, 162, 237; Corley (2002) 5, 172; DeJong (2022) 246; Geljon and Runia (2019) 13, 18, 31, 86, 211, 212, 250, 258; Gera (2014) 421; Gruen (2020) 163, 196; Hasan Rokem (2003) 91; Kanarek (2014) 61, 62; Levine Allison and Crossan (2006) 122; Porton (1988) 176; Price Finkelberg and Shahar (2021) 175; Samely (2002) 75; Sly (1990) 203; Thiessen (2011) 36, 93, 118; Vinzent (2013) 38; Wilson (2010) 258
12.3. וּבַיּוֹם הַשְּׁמִינִי יִמּוֹל בְּשַׂר עָרְלָתוֹ׃
19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃
19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.34. כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
20.26. וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃
23.29. כִּי כָל־הַנֶּפֶשׁ אֲשֶׁר לֹא־תְעֻנֶּה בְּעֶצֶם הַיּוֹם הַזֶּה וְנִכְרְתָה מֵעַמֶּיהָ׃
25.23. וְהָאָרֶץ לֹא תִמָּכֵר לִצְמִתֻת כִּי־לִי הָאָרֶץ כִּי־גֵרִים וְתוֹשָׁבִים אַתֶּם עִמָּדִי׃' '
25.55. כִּי־לִי בְנֵי־יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר־הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
26.41. אַף־אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ־אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת־עֲוֺנָם׃''. None | 12.3. And in the eighth day the flesh of his foreskin shall be circumcised.
19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD. 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.
19.34. The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God.
20.26. And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine.
23.29. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.
25.23. And the land shall not be sold in perpetuity; for the land is Mine; for ye are strangers and settlers with Me.
25.30. And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be made sure in perpetuity to him that bought it, throughout his generations; it shall not go out in the jubilee.
25.55. For unto Me the children of Israel are servants; they are My servants whom I brought forth out of the land of Egypt: I am the LORD your God.
26.41. I also will walk contrary unto them, and bring them into the land of their enemies; if then perchance their uncircumcised heart be humbled, and they then be paid the punishment of their iniquity;''. None |
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11. Hebrew Bible, Malachi, 2.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham
Found in books: Bezzel and Pfeiffer (2021) 166; Gruen (2020) 115
2.12. יַכְרֵת יְהוָה לָאִישׁ אֲשֶׁר יַעֲשֶׂנָּה עֵר וְעֹנֶה מֵאָהֳלֵי יַעֲקֹב וּמַגִּישׁ מִנְחָה לַיהוָה צְבָאוֹת׃''. None | 2.12. May the LORD cut off to the man that doeth this, Him that calleth and him that answereth out of the tents of Jacob, And him that offereth an offering unto the LORD of hosts.''. None |
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12. Hebrew Bible, Micah, 7.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, as model of trust
Found in books: Morgan (2022) 78; Visnjic (2021) 198, 216
| 7.20. Thou wilt show faithfulness to Jacob, mercy to Abraham, As Thou hast sworn unto our fathers from the days of old.''. None |
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13. Hebrew Bible, Numbers, 1.3, 11.5, 11.10-11.17, 12.1-12.8, 12.10, 12.14, 14.13-14.23, 21.4-21.5, 21.7, 22.11, 23.8-23.9, 27.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham and Sodom and Gomorrah • Abraham, • Abraham, Biblical character • Abraham, Isaac, and Jacob/patriarchs • Abraham, Odysseus • Abraham, Patriarch, • Abraham, Tobiah • Abraham, as defense lawyer • Abraham, in Odyssey • Abraham, servant of • Abraham, trust of • Abraham, wise • Pharaoh, time of Abraham • Sarah, Abraham’s wife
Found in books: Avery Peck et al. (2014) 188; Allison (2018) 199, 301; Bay (2022) 225; Cain (2016) 150; Corley (2002) 57; DeJong (2022) 314; Geljon and Runia (2019) 133; Gera (2014) 147, 208, 259, 271; Gruen (2011) 287; Gruen (2020) 116; Hayes (2015) 38; Hidary (2017) 243; Jonquière (2007) 86; Marcar (2022) 223; Morgan (2022) 298; Neusner Green and Avery-Peck (2022) 62; Price Finkelberg and Shahar (2021) 175; Rubenstein(1995) 247; Salvesen et al (2020) 151; Schiffman (1983) 46; Sly (1990) 203; Smith and Stuckenbruck (2020) 55, 123, 130; Toloni (2022) 49
1.3. לִבְנֵי זְבוּלֻן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא׃
1.3. מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל־יֹצֵא צָבָא בְּיִשְׂרָאֵל תִּפְקְדוּ אֹתָם לְצִבְאֹתָם אַתָּה וְאַהֲרֹן׃
11.5. זָכַרְנוּ אֶת־הַדָּגָה אֲשֶׁר־נֹאכַל בְּמִצְרַיִם חִנָּם אֵת הַקִּשֻּׁאִים וְאֵת הָאֲבַטִּחִים וְאֶת־הֶחָצִיר וְאֶת־הַבְּצָלִים וְאֶת־הַשּׁוּמִים׃' '11.11. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה לָמָה הֲרֵעֹתָ לְעַבְדֶּךָ וְלָמָּה לֹא־מָצָתִי חֵן בְּעֵינֶיךָ לָשׂוּם אֶת־מַשָּׂא כָּל־הָעָם הַזֶּה עָלָי׃ 11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 11.13. מֵאַיִן לִי בָּשָׂר לָתֵת לְכָל־הָעָם הַזֶּה כִּי־יִבְכּוּ עָלַי לֵאמֹר תְּנָה־לָּנוּ בָשָׂר וְנֹאכֵלָה׃ 11.14. לֹא־אוּכַל אָנֹכִי לְבַדִּי לָשֵׂאת אֶת־כָּל־הָעָם הַזֶּה כִּי כָבֵד מִמֶּנִּי׃ 11.15. וְאִם־כָּכָה אַתְּ־עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם־מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל־אֶרְאֶה בְּרָעָתִי׃ 11.16. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֶסְפָה־לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל אֲשֶׁר יָדַעְתָּ כִּי־הֵם זִקְנֵי הָעָם וְשֹׁטְרָיו וְלָקַחְתָּ אֹתָם אֶל־אֹהֶל מוֹעֵד וְהִתְיַצְּבוּ שָׁם עִמָּךְ׃ 11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃
12.1. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל־מִרְיָם וְהִנֵּה מְצֹרָעַת׃
12.1. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה עַל־אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי־אִשָּׁה כֻשִׁית לָקָח׃ 12.2. וַיֹּאמְרוּ הֲרַק אַךְ־בְּמֹשֶׁה דִּבֶּר יְהוָה הֲלֹא גַּם־בָּנוּ דִבֵּר וַיִּשְׁמַע יְהוָה׃ 12.3. וְהָאִישׁ מֹשֶׁה ענו עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 12.4. וַיֹּאמֶר יְהוָה פִּתְאֹם אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל־מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם׃ 12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃
12.14. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף׃
14.13. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה וְשָׁמְעוּ מִצְרַיִם כִּי־הֶעֱלִיתָ בְכֹחֲךָ אֶת־הָעָם הַזֶּה מִקִּרְבּוֹ׃ 14.14. וְאָמְרוּ אֶל־יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי־אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר־עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה׃ 14.15. וְהֵמַתָּה אֶת־הָעָם הַזֶּה כְּאִישׁ אֶחָד וְאָמְרוּ הַגּוֹיִם אֲשֶׁר־שָׁמְעוּ אֶת־שִׁמְעֲךָ לֵאמֹר׃ 14.16. מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃ 14.17. וְעַתָּה יִגְדַּל־נָא כֹּחַ אֲדֹנָי כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר׃ 14.18. יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד נֹשֵׂא עָוֺן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 14.19. סְלַח־נָא לַעֲוֺן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ וְכַאֲשֶׁר נָשָׂאתָה לָעָם הַזֶּה מִמִּצְרַיִם וְעַד־הֵנָּה׃ 14.21. וְאוּלָם חַי־אָנִי וְיִמָּלֵא כְבוֹד־יְהוָה אֶת־כָּל־הָאָרֶץ׃ 14.22. כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃ 14.23. אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃
21.4. וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃ 21.5. וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃
21.7. וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃
22.11. הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם וַיְכַס אֶת־עֵין הָאָרֶץ עַתָּה לְכָה קָבָה־לִּי אֹתוֹ אוּלַי אוּכַל לְהִלָּחֶם בּוֹ וְגֵרַשְׁתִּיו׃
23.8. מָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהוָה׃ 23.9. כִּי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ הֶן־עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב׃
27.8. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃''. None | 1.3. from twenty years old and upward, all that are able to go forth to war in Israel: ye shall number them by their hosts, even thou and Aaron.
11.5. We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
11.10. And Moses heard the people weeping, family by family, every man at the door of his tent; and the anger of the LORD was kindled greatly; and Moses was displeased. 11.11. And Moses said unto the LORD: ‘Wherefore hast Thou dealt ill with Thy servant? and wherefore have I not found favour in Thy sight, that Thou layest the burden of all this people upon me? 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers? 11.13. Whence should I have flesh to give unto all this people? for they trouble me with their weeping, saying: Give us flesh, that we may eat. 11.14. I am not able to bear all this people myself alone, because it is too heavy for me. 11.15. And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favour in Thy sight; and let me not look upon my wretchedness.’ 11.16. And the LORD said unto Moses: ‘Gather unto Me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tent of meeting, that they may stand there with thee. 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
12.1. And Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman. 12.2. And they said: ‘Hath the LORD indeed spoken only with Moses? hath He not spoken also with us?’ And the LORD heard it.— 12.3. Now the man Moses was very meek, above all the men that were upon the face of the earth.— 12.4. And the LORD spoke suddenly unto Moses, and unto Aaron, and unto Miriam: ‘Come out ye three unto the tent of meeting.’ And they three came out. 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth. 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream. 12.7. My servant Moses is not so; he is trusted in all My house; 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’
12.10. And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous.
12.14. And the LORD said unto Moses: ‘If her father had but spit in her face, should she not hide in shame seven days? let her be shut up without the camp seven days, and after that she shall be brought in again.’
14.13. And Moses said unto the LORD: ‘When the Egyptians shall hear—for Thou broughtest up this people in Thy might from among them— 14.14. they will say to the inhabitants of this land, who have heard that Thou LORD art in the midst of this people; inasmuch as Thou LORD art seen face to face, and Thy cloud standeth over them, and Thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night; 14.15. now if Thou shalt kill this people as one man, then the nations which have heard the fame of Thee will speak, saying: 14.16. Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness. 14.17. And now, I pray Thee, let the power of the Lord be great, according as Thou hast spoken, saying: 14.18. The LORD is slow to anger, and plenteous in lovingkindness, forgiving iniquity and transgression, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, upon the third and upon the fourth generation. 14.19. Pardon, I pray Thee, the iniquity of this people according unto the greatness of Thy lovingkindness, and according as Thou hast forgiven this people, from Egypt even until now.’ 14.20. And the LORD said: ‘I have pardoned according to thy word’ 14.21. But in very deed, as I live—and all the earth shall be filled with the glory of the LORD— 14.22. urely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice; 14.23. urely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it.
21.4. And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way. 21.5. And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’
21.7. And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.
22.11. Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.’
23.8. How shall I curse, whom God hath not cursed? And how shall I execrate, whom the LORD hath not execrated? 23.9. For from the top of the rocks I see him, And from the hills I behold him: Lo, it is a people that shall dwell alone, And shall not be reckoned among the nations.
27.8. And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.' '. None |
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14. Hebrew Bible, Proverbs, 5.19, 11.13, 25.9-25.10, 31.11-31.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, servant of • O My Awesome One, Are You Still Distraught? (Abraham ibn Ezra) • Sarah, Abraham’s wife
Found in books: Corley (2002) 53, 57; Gera (2014) 269, 381; Grypeou and Spurling (2009) 129; Lieber (2014) 403; Smith and Stuckenbruck (2020) 84
5.19. אַיֶּלֶת אֲהָבִים וְיַעֲלַת־חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל־עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד׃
11.13. הוֹלֵךְ רָכִיל מְגַלֶּה־סּוֹד וְנֶאֱמַן־רוּחַ מְכַסֶּה דָבָר׃
25.9. רִיבְךָ רִיב אֶת־רֵעֶךָ וְסוֹד אַחֵר אַל־תְּגָל׃' '
31.11. בָּטַח בָּהּ לֵב בַּעְלָהּ וְשָׁלָל לֹא יֶחְסָר׃ 31.12. גְּמָלַתְהוּ טוֹב וְלֹא־רָע כֹּל יְמֵי חַיֶּיה׃''. None | 5.19. A lovely hind and a graceful doe, Let her breasts satisfy thee at all times; With her love be thou ravished always.
11.13. He that goeth about as a talebearer revealeth secrets; But he that is of a faithful spirit concealeth a matter.
25.9. Debate thy cause with thy neighbour, but reveal not the secret of another; 25.10. Lest he that heareth it revile thee, and thine infamy turn not away.
31.11. The heart of her husband doth safely trust in her, and he hath no lack of gain. 31.12. She doeth him good and not evil all the days of her life.''. None |
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15. Hebrew Bible, Psalms, 2.2, 2.7, 17.3, 26.2, 45.7, 82.1, 88.19, 89.8, 95.8-95.10, 105.6, 105.42, 109.4, 110.1, 110.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, Patriarch, • Abraham, as a Priest • Abraham, as model of trust • Abraham, challenging God • Abraham, criticism of • Abraham, descent from • Abraham, hesitation of • Abraham, humanity of • Abraham, love for Isaac • Abraham, servants of • Abraham, trust of • God, as shield of Abraham • Sarah (Sarai, wife of Abraham) VIII • Sarah, Abraham’s wife • Testament of Abraham • children, of Abraham • humanity of Abraham
Found in books: Allen and Dunne (2022) 29, 30, 91, 92, 132; Allison (2018) 102, 194; Azar (2016) 88; Bay (2022) 283; Birnbaum and Dillon (2020) 358; Fishbane (2003) 73, 340; Gera (2014) 201, 284, 285, 287; Grypeou and Spurling (2009) 191; Kessler (2004) 40, 51, 52; Klein and Wienand (2022) 297; Levine Allison and Crossan (2006) 121; Lieber (2014) 265; Marcar (2022) 120, 128; Martin and Whitlark (2018) 110, 111, 165; Morgan (2022) 76, 78; Peppard (2011) 95; Poorthuis and Schwartz (2014) 111, 112, 113; Rowland (2009) 54; Samely (2002) 134; Smith and Stuckenbruck (2020) 32, 40, 46, 84, 123, 130, 131; Tefera and Stuckenbruck (2021) 61; Vinzent (2013) 38; Visnjic (2021) 210; Zawanowska and Wilk (2022) 319
2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃
2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃
17.3. בָּחַנְתָּ לִבִּי פָּקַדְתָּ לַּיְלָה צְרַפְתַּנִי בַל־תִּמְצָא זַמֹּתִי בַּל־יַעֲבָר־פִּי׃
26.2. בְּחָנֵנִי יְהוָה וְנַסֵּנִי צרופה צָרְפָה כִלְיוֹתַי וְלִבִּי׃
45.7. כִּסְאֲךָ אֱלֹהִים עוֹלָם וָעֶד שֵׁבֶט מִישֹׁר שֵׁבֶט מַלְכוּתֶךָ׃
82.1. מִזְמוֹר לְאָסָף אֱ\u200dלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃
88.19. הִרְחַקְתָּ מִמֶּנִּי אֹהֵב וָרֵעַ מְיֻדָּעַי מַחְשָׁךְ׃
89.8. אֵל נַעֲרָץ בְּסוֹד־קְדֹשִׁים רַבָּה וְנוֹרָא עַל־כָּל־סְבִיבָיו׃
95.8. אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃ 95.9. אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃' '
105.6. זֶרַע אַבְרָהָם עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו׃
105.42. כִּי־זָכַר אֶת־דְּבַר קָדְשׁוֹ אֶת־אַבְרָהָם עַבְדּוֹ׃
109.4. תַּחַת־אַהֲבָתִי יִשְׂטְנוּנִי וַאֲנִי תְפִלָּה׃
110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃
110.4. נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃''. None | 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:' "
2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." '
17.3. Thou hast tried my heart, Thou hast visited it in the night; Thou hast tested me, and Thou findest not That I had a thought which should not pass my mouth.
26.2. Examine me, O LORD, and try me; test my reins and my heart.
45.7. Thy throne given of God is for ever and ever; A sceptre of equity is the sceptre of thy kingdom.
82.1. A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:
88.19. Friend and companion hast Thou put far from me, And mine acquaintance into darkness.
89.8. A God dreaded in the great council of the holy ones, And feared of all them that are about Him?' "
95.8. 'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;" '95.9. When your fathers tried Me, Proved Me, even though they saw My work. 95.10. For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;
105.6. O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones.
105.42. For He remembered His holy word Unto Abraham His servant;
109.4. In return for my love they are my adversaries; But I am all prayer.' "
110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" "
110.4. The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.'" '. None |
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16. Hebrew Bible, 1 Kings, 11.1-11.9, 11.33 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs
Found in books: Allison (2018) 301; Gruen (2011) 287; Gruen (2020) 115
11.1. וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃
11.1. וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃ 11.2. וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃ 11.2. מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃ 11.3. וַיְהִי־לוֹ נָשִׁים שָׂרוֹת שְׁבַע מֵאוֹת וּפִלַגְשִׁים שְׁלֹשׁ מֵאוֹת וַיַּטּוּ נָשָׁיו אֶת־לִבּוֹ׃ 11.3. וַיִּתְפֹּשׂ אֲחִיָּה בַּשַּׂלְמָה הַחֲדָשָׁה אֲשֶׁר עָלָיו וַיִּקְרָעֶהָ שְׁנֵים עָשָׂר קְרָעִים׃ 11.4. וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃ 11.4. וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃ 11.5. וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃ 11.6. וַיַּעַשׂ שְׁלֹמֹה הָרַע בְּעֵינֵי יְהוָה וְלֹא מִלֵּא אַחֲרֵי יְהוָה כְּדָוִד אָבִיו׃ 11.7. אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב בָּהָר אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִָם וּלְמֹלֶךְ שִׁקֻּץ בְּנֵי עַמּוֹן׃ 11.8. וְכֵן עָשָׂה לְכָל־נָשָׁיו הַנָּכְרִיּוֹת מַקְטִירוֹת וּמְזַבְּחוֹת לֵאלֹהֵיהֶן׃ 11.9. וַיִּתְאַנַּף יְהוָה בִּשְׁלֹמֹה כִּי־נָטָה לְבָבוֹ מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַנִּרְאָה אֵלָיו פַּעֲמָיִם׃
11.33. יַעַן אֲשֶׁר עֲזָבוּנִי וַיִּשְׁתַּחֲווּ לְעַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִין לִכְמוֹשׁ אֱלֹהֵי מוֹאָב וּלְמִלְכֹּם אֱלֹהֵי בְנֵי־עַמּוֹן וְלֹא־הָלְכוּ בִדְרָכַי לַעֲשׂוֹת הַיָּשָׁר בְּעֵינַי וְחֻקֹּתַי וּמִשְׁפָּטַי כְּדָוִד אָבִיו׃''. None | 11.1. Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 11.2. of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love. 11.3. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. 11.4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father. 11.5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites. 11.6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father. 11.7. Then did Solomon build a high place for Chemosh the detestation of Moab, in the mount that is before Jerusalem, and for Molech the detestation of the children of Ammon. 11.8. And so did he for all his foreign wives, who offered and sacrificed unto their gods. 11.9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared unto him twice,
11.33. because that they have forsaken Me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon; and they have not walked in My ways, to do that which is right in Mine eyes, and to keep My statutes and Mine ordices, as did David his father.''. None |
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17. Hebrew Bible, 1 Samuel, 1.11, 3.10, 14.1-14.15, 25.19, 25.28-25.30, 25.41 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, servant of • Sarah, Abraham’s wife
Found in books: Avery Peck et al. (2014) 57; Corley (2002) 5; Gera (2014) 257, 272, 351, 378, 381; Gruen (2020) 176; Levine Allison and Crossan (2006) 340; Schiffman (1983) 46; Sly (1990) 177; Visnjic (2021) 202
1.11. וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃' '
14.1. וְאִם־כֹּה יֹאמְרוּ עֲלוּ עָלֵינוּ וְעָלִינוּ כִּי־נְתָנָם יְהוָה בְּיָדֵנוּ וְזֶה־לָּנוּ הָאוֹת׃
14.1. וַיְהִי הַיּוֹם וַיֹּאמֶר יוֹנָתָן בֶּן־שָׁאוּל אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב פְּלִשְׁתִּים אֲשֶׁר מֵעֵבֶר הַלָּז וּלְאָבִיו לֹא הִגִּיד׃ 14.2. וְשָׁאוּל יוֹשֵׁב בִּקְצֵה הַגִּבְעָה תַּחַת הָרִמּוֹן אֲשֶׁר בְּמִגְרוֹן וְהָעָם אֲשֶׁר עִמּוֹ כְּשֵׁשׁ מֵאוֹת אִישׁ׃ 14.2. וַיִּזָּעֵק שָׁאוּל וְכָל־הָעָם אֲשֶׁר אִתּוֹ וַיָּבֹאוּ עַד־הַמִּלְחָמָה וְהִנֵּה הָיְתָה חֶרֶב אִישׁ בְּרֵעֵהוּ מְהוּמָה גְּדוֹלָה מְאֹד׃ 14.3. אַף כִּי לוּא אָכֹל אָכַל הַיּוֹם הָעָם מִשְּׁלַל אֹיְבָיו אֲשֶׁר מָצָא כִּי עַתָּה לֹא־רָבְתָה מַכָּה בַּפְּלִשְׁתִּים׃ 14.3. וַאֲחִיָּה בֶן־אֲחִטוּב אֲחִי אִיכָבוֹד בֶּן־פִּינְחָס בֶּן־עֵלִי כֹּהֵן יְהוָה בְּשִׁלוֹ נֹשֵׂא אֵפוֹד וְהָעָם לֹא יָדַע כִּי הָלַךְ יוֹנָתָן׃ 14.4. וַיֹּאמֶר אֶל־כָּל־יִשְׂרָאֵל אַתֶּם תִּהְיוּ לְעֵבֶר אֶחָד וַאֲנִי וְיוֹנָתָן בְּנִי נִהְיֶה לְעֵבֶר אֶחָד וַיֹּאמְרוּ הָעָם אֶל־שָׁאוּל הַטּוֹב בְּעֵינֶיךָ עֲשֵׂה׃ 14.4. וּבֵין הַמַּעְבְּרוֹת אֲשֶׁר בִּקֵּשׁ יוֹנָתָן לַעֲבֹר עַל־מַצַּב פְּלִשְׁתִּים שֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁן־הַסֶּלַע מֵהָעֵבֶר מִזֶּה וְשֵׁם הָאֶחָד בּוֹצֵץ וְשֵׁם הָאֶחָד סֶנֶּה׃ 14.5. הַשֵּׁן הָאֶחָד מָצוּק מִצָּפוֹן מוּל מִכְמָשׂ וְהָאֶחָד מִנֶּגֶב מוּל גָּבַע׃ 14.5. וְשֵׁם אֵשֶׁת שָׁאוּל אֲחִינֹעַם בַּת־אֲחִימָעַץ וְשֵׁם שַׂר־צְבָאוֹ אֲבִינֵר בֶּן־נֵר דּוֹד שָׁאוּל׃ 14.6. וַיֹּאמֶר יְהוֹנָתָן אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב הָעֲרֵלִים הָאֵלֶּה אוּלַי יַעֲשֶׂה יְהוָה לָנוּ כִּי אֵין לַיהוָה מַעְצוֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט׃ 14.7. וַיֹּאמֶר לוֹ נֹשֵׂא כֵלָיו עֲשֵׂה כָּל־אֲשֶׁר בִּלְבָבֶךָ נְטֵה לָךְ הִנְנִי עִמְּךָ כִּלְבָבֶךָ׃ 14.8. וַיֹּאמֶר יְהוֹנָתָן הִנֵּה אֲנַחְנוּ עֹבְרִים אֶל־הָאֲנָשִׁים וְנִגְלִינוּ אֲלֵיהֶם׃ 14.9. אִם־כֹּה יֹאמְרוּ אֵלֵינוּ דֹּמּוּ עַד־הַגִּיעֵנוּ אֲלֵיכֶם וְעָמַדְנוּ תַחְתֵּינוּ וְלֹא נַעֲלֶה אֲלֵיהֶם׃
14.11. וַיִּגָּלוּ שְׁנֵיהֶם אֶל־מַצַּב פְּלִשְׁתִּים וַיֹּאמְרוּ פְלִשְׁתִּים הִנֵּה עִבְרִים יֹצְאִים מִן־הַחֹרִים אֲשֶׁר הִתְחַבְּאוּ־שָׁם׃
14.12. וַיַּעֲנוּ אַנְשֵׁי הַמַּצָּבָה אֶת־יוֹנָתָן וְאֶת־נֹשֵׂא כֵלָיו וַיֹּאמְרוּ עֲלוּ אֵלֵינוּ וְנוֹדִיעָה אֶתְכֶם דָּבָר וַיֹּאמֶר יוֹנָתָן אֶל־נֹשֵׂא כֵלָיו עֲלֵה אַחֲרַי כִּי־נְתָנָם יְהוָה בְּיַד יִשְׂרָאֵל׃
14.13. וַיַּעַל יוֹנָתָן עַל־יָדָיו וְעַל־רַגְלָיו וְנֹשֵׂא כֵלָיו אַחֲרָיו וַיִּפְּלוּ לִפְנֵי יוֹנָתָן וְנֹשֵׂא כֵלָיו מְמוֹתֵת אַחֲרָיו׃
14.14. וַתְּהִי הַמַּכָּה הָרִאשֹׁנָה אֲשֶׁר הִכָּה יוֹנָתָן וְנֹשֵׂא כֵלָיו כְּעֶשְׂרִים אִישׁ כְּבַחֲצִי מַעֲנָה צֶמֶד שָׂדֶה׃
14.15. וַתְּהִי חֲרָדָה בַמַּחֲנֶה בַשָּׂדֶה וּבְכָל־הָעָם הַמַּצָּב וְהַמַּשְׁחִית חָרְדוּ גַּם־הֵמָּה וַתִּרְגַּז הָאָרֶץ וַתְּהִי לְחֶרְדַּת אֱלֹהִים׃
25.19. וַתֹּאמֶר לִנְעָרֶיהָ עִבְרוּ לְפָנַי הִנְנִי אַחֲרֵיכֶם בָּאָה וּלְאִישָׁהּ נָבָל לֹא הִגִּידָה׃
25.28. שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹׂה־יַעֲשֶׂה יְהוָה לַאדֹנִי בַּיִת נֶאֱמָן כִּי־מִלְחֲמוֹת יְהוָה אֲדֹנִי נִלְחָם וְרָעָה לֹא־תִמָּצֵא בְךָ מִיָּמֶיךָ׃ 25.29. וַיָּקָם אָדָם לִרְדָפְךָ וּלְבַקֵּשׁ אֶת־נַפְשֶׁךָ וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת יְהוָה אֱלֹהֶיךָ וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע׃
25.41. וַתָּקָם וַתִּשְׁתַּחוּ אַפַּיִם אָרְצָה וַתֹּאמֶר הִנֵּה אֲמָתְךָ לְשִׁפְחָה לִרְחֹץ רַגְלֵי עַבְדֵי אֲדֹנִי׃''. None | 1.11. And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head.
3.10. And the Lord came, and stood, and called as on the previous occasions, Shemu᾽el, Shemu᾽el. Then Shemu᾽el answered, Speak; for Thy servant is listening.
14.1. Now it came to pass one day, that Yonatan the son of Sha᾽ul said to the young man that bore his armour, Come, and let us go over to the garrison of the Pelishtim, that is on the other side. But he did not tell his father. 14.2. And Sha᾽ul was sitting on the far side of Giv῾a under the pomegranate tree which was in Migron: and the people that were with him were about six hundred men; 14.3. and Aĥiyya, the son of Aĥituv, I-khavod’s brother, the son of Pineĥas, the son of ῾Eli, was the Lord’s priest in Shilo, wearing an efod. And the people knew not that Yonatan was gone. 14.4. And between the passes, by which Yonatan sought to go over to the garrison of the Pelishtim, there was a sharp rock on the one side, and a sharp rock on the other side: and the name of the one was Bożeż, and the name of the other Sene. 14.5. The one point rose up abruptly northwards over against Mikhmash, and the other southwards over against Geva. 14.6. And Yonatan said to the young man that bore his armour, Come, and let us go over to the garrison of these uncircumcised: it may be that the Lord will perform a deed for us: for there is no restraint upon the Lord to save by many or by few. 14.7. And his armourbearer said to him, Do all that is in thy heart: turn thee; behold, I am with thee according to thy heart. 14.8. Then said Yonatan, Behold, we will pass over to these men, and we will reveal ourselves to them. 14.9. If they say thus to us, Tarry until we come to you; then we will stand still in our place, and will not go up to them.
14.10. But if they say thus, Come up to us; then we will go up: for the Lord has delivered them into our hand: and this shall be a sign to us.
14.11. And both of them showed themselves to the garrison of the Pelishtim: and the Pelishtim said, Behold, the Hebrews come out of the holes where they have hidden themselves.
14.12. And the men of the garrison answered Yonatan and his armourbearer, and said, Come up to us, and we will show you something. And Yonatan said to his armourbearer, Come up after me: for the Lord has delivered them into the hand of Yisra᾽el.
14.13. And Yonatan climbed up on his hands and feet, and his armourbearer after him: and they fell before Yonatan; and his armourbearer slew after him.
14.14. And that first slaughter, which Yonatan and his armour-bearer made, was about twenty men, within as it were half a furrow, which a yoke of oxen might plough.
14.15. And there was trembling in the camp, in the field, and among all the people: the garrison, and the raiding parties, they also trembled, and the earth quaked: so it was a very great trembling.
25.19. And she said to her servants, Go on before me; behold, I come after you. But she told not her husband Naval.
25.28. I pray thee, forgive the trespass of thy handmaid: for the Lord will certainly make my lord a sure house; because my lord fights the battles of the Lord, and evil has not been found in thee all thy days. 25.29. Though a man rises to pursue thee, and to seek thy soul: yet the soul of my lord shall be bound in the bond of life with the Lord thy God; and the souls of thy enemies, them shall he sling out, as out of the hollow of a sling. 25.30. And it shall come to pass, when the Lord shall have done to my lord according to all the good that he has spoken concerning thee, and shall have appointed thee ruler over Yisra᾽el;
25.41. And she arose, and bowed herself on her face to the earth, and said, Behold, let thy handmaid be a servant to wash the feet of the servants of my lord.''. None |
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18. Hebrew Bible, 2 Kings, 5.2, 17.13, 17.20, 19.15 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, servant of
Found in books: Allen and Dunne (2022) 91; Allison (2018) 102; Bremmer (2008) 64; Gera (2014) 201, 272, 304; Marcar (2022) 128
5.2. וַאֲרָם יָצְאוּ גְדוּדִים וַיִּשְׁבּוּ מֵאֶרֶץ יִשְׂרָאֵל נַעֲרָה קְטַנָּה וַתְּהִי לִפְנֵי אֵשֶׁת נַעֲמָן׃
5.2. וַיֹּאמֶר גֵּיחֲזִי נַעַר אֱלִישָׁע אִישׁ־הָאֱלֹהִים הִנֵּה חָשַׂךְ אֲדֹנִי אֶת־נַעֲמָן הָאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר־הֵבִיא חַי־יְהוָה כִּי־אִם־רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה׃
17.13. וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו נְבִיאֵי כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃' '
19.15. וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃''. None | 5.2. And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.
17.13. yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;
17.20. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until He had cast them out of His sight.
19.15. And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.''. None |
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19. Hebrew Bible, 2 Samuel, 3.3, 11.2-11.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Sarah, Abraham’s wife
Found in books: Gera (2014) 351; Gruen (2011) 287; Zawanowska and Wilk (2022) 440
3.3. וְיוֹאָב וַאֲבִישַׁי אָחִיו הָרְגוּ לְאַבְנֵר עַל אֲשֶׁר הֵמִית אֶת־עֲשָׂהאֵל אֲחִיהֶם בְּגִבְעוֹן בַּמִּלְחָמָה׃
3.3. וּמִשְׁנֵהוּ כִלְאָב לאביגל לַאֲ\u200dבִיגַיִל אֵשֶׁת נָבָל הַכַּרְמְלִי וְהַשְּׁלִשִׁי אַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר׃
11.2. וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃
11.2. וַיְהִי לְעֵת הָעֶרֶב וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל־גַּג בֵּית־הַמֶּלֶךְ וַיַּרְא אִשָּׁה רֹחֶצֶת מֵעַל הַגָּג וְהָאִשָּׁה טוֹבַת מַרְאֶה מְאֹד׃ 11.3. וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃''. None | 3.3. and his second, Kil᾽av, of Avigayil the wife of Naval the Karmelite; and the third, Avshalom the son of Ma῾akha the daughter of Talmay king of Geshur;
11.2. And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon. 11.3. And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite?''. None |
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20. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Abraham • Abraham, as model of trust • Abraham, trust of
Found in books: Corley (2002) 57; Lieu (2015) 254; Morgan (2022) 76
2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃''. None | 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.''. None |
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21. Hebrew Bible, Isaiah, 2.4, 5.1, 6.3, 6.13, 9.6, 11.1, 11.6, 19.20, 28.16, 41.8, 51.1-51.3, 54.1, 65.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham and Sodom and Gomorrah • Abraham, • Abraham, God’s promise to • Abraham, Patriarch, • Abraham, R. Aḥa • Abraham, R. Aḥa • Abraham, and Sarah • Abraham, as model of trust • Abraham, covenant with • Abraham, encomia on • Abraham, faith of • Abraham, humanity of • Abraham, kingship of • Abraham, moderation of • Abraham, praise of • Abraham, trust of • Abraham, view of early church • Abraham/Abram • God, and Abraham • Jacob son of Abraham, patriarch • O My Awesome One, Are You Still Distraught? (Abraham ibn Ezra) • Pharaoh, time of Abraham • Sarah, Abraham mourning • Sarah, Abraham’s wife • covenant, with Abraham’s descendants • encomia, on Abraham • humanity of Abraham • rewards of Abraham • rewards of Abraham, faith as
Found in books: Allen and Dunne (2022) 92, 93; Bar Asher Siegal (2018) 121, 122, 123, 125, 126, 127, 128, 129, 130, 131, 132, 133; Bay (2022) 283; Birnbaum and Dillon (2020) 392, 405; Corley (2002) 5, 50; Fishbane (2003) 73; Frey and Levison (2014) 343; Gera (2014) 204; Graham (2022) 35, 43; Gray (2021) 44; Hayes (2015) 28; Kessler (2004) 62; Legaspi (2018) 218; Lieber (2014) 52, 403; Marcar (2022) 120, 128, 223, 250; Morgan (2022) 47, 52, 54, 57, 275; Robbins et al (2017) 42; Salvesen et al (2020) 92, 95, 151, 162; Smith and Stuckenbruck (2020) 85; Thiessen (2011) 136; Visnjic (2021) 202, 288; Černušková (2016) 30
2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃
5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃
5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃
6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃
6.13. וְעוֹד בָּהּ עֲשִׂרִיָּה וְשָׁבָה וְהָיְתָה לְבָעֵר כָּאֵלָה וְכָאַלּוֹן אֲשֶׁר בְּשַׁלֶּכֶת מַצֶּבֶת בָּם זֶרַע קֹדֶשׁ מַצַּבְתָּהּ׃
9.6. לםרבה לְמַרְבֵּה הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃
11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃
11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃
11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃' '
28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃
41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃
51.1. הֲלוֹא אַתְּ־הִיא הַמַּחֲרֶבֶת יָם מֵי תְּהוֹם רַבָּה הַשָּׂמָה מַעֲמַקֵּי־יָם דֶּרֶךְ לַעֲבֹר גְּאוּלִים׃
51.1. שִׁמְעוּ אֵלַי רֹדְפֵי צֶדֶק מְבַקְשֵׁי יְהוָה הַבִּיטוּ אֶל־צוּר חֻצַּבְתֶּם וְאֶל־מַקֶּבֶת בּוֹר נֻקַּרְתֶּם׃ 51.2. בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃ 51.2. הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃ 51.3. כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃
54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃
54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃
65.23. לֹא יִיגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה כִּי זֶרַע בְּרוּכֵי יְהוָה הֵמָּה וְצֶאֱצָאֵיהֶם אִתָּם׃''. None | 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.
5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;
6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.
6.13. And if there be yet a tenth in it, it shall again be eaten up; as a terebinth, and as an oak, whose stock remaineth, when they cast their leaves, so the holy seed shall be the stock thereof.’
9.6. That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this.
11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots.
11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them.
19.20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.
28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste.
41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;
51.1. Hearken to Me, ye that follow after righteousness, Ye that seek the LORD; Look unto the rock whence ye were hewn, And to the hole of the pit whence ye were digged. 51.2. Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many. 51.3. For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.
54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.
65.23. They shall not labour in vain, Nor bring forth for terror; For they are the seed blessed of the LORD, And their offspring with them.' '. None |
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22. Hebrew Bible, Jeremiah, 9.24-9.25, 19.5, 26.5, 31.31 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, God’s promise to • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, covenant with • Abraham, criticism of • Abraham, defense of • Abraham, trust of • Heschel, Abraham Joshua • Judas, as Abraham-like figure • criticism of Abraham
Found in books: Allen and Dunne (2022) 92; Allison (2018) 102; Birnbaum and Dillon (2020) 318; Gruen (2020) 196; Klawans (2009) 82; Morgan (2022) 52, 53; Scopello (2008) 115; Thiessen (2011) 12, 118
9.24. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וּפָקַדְתִּי עַל־כָּל־מוּל בְּעָרְלָה׃ 9.25. עַל־מִצְרַיִם וְעַל־יְהוּדָה וְעַל־אֱדוֹם וְעַל־בְּנֵי עַמּוֹן וְעַל־מוֹאָב וְעַל כָּל־קְצוּצֵי פֵאָה הַיֹּשְׁבִים בַּמִּדְבָּר כִּי כָל־הַגּוֹיִם עֲרֵלִים וְכָל־בֵּית יִשְׂרָאֵל עַרְלֵי־לֵב׃
19.5. וּבָנוּ אֶת־בָּמוֹת הַבַּעַל לִשְׂרֹף אֶת־בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל אֲשֶׁר לֹא־צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל־לִבִּי׃
26.5. לִשְׁמֹעַ עַל־דִּבְרֵי עֲבָדַי הַנְּבִאִים אֲשֶׁר אָנֹכִי שֹׁלֵחַ אֲלֵיכֶם וְהַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם׃
31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃''. None | 9.24. Behold, the days come, saith the LORD, that I will punish all them that are circumcised in their uncircumcision: 9.25. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; For all the nations are uncircumcised, But all the house of Israel are uncircumcised in the heart.
19.5. and have built the high places of Baal, to burn their sons in the fire for burnt-offerings unto Baal; which I commanded not, nor spoke it, neither came it into My mind.
26.5. to hearken to the words of My servants the prophets, whom I send unto you, even sending them betimes and often, but ye have not hearkened;
31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;''. None |
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23. Hebrew Bible, Joshua, 7.6-7.7, 24.2-24.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs • Abraham, as defense lawyer • Apocalypse of Abraham • God, and Abraham • Periodization of history, Apocalypse of Abraham • Sarah, Abraham’s wife
Found in books: Avery Peck et al. (2014) 188; Allison (2018) 116; Bezzel and Pfeiffer (2021) 166; Collins (2016) 281; Gera (2014) 201, 204, 205; Hidary (2017) 243; Marcar (2022) 120; Neusner Green and Avery-Peck (2022) 62
7.6. וַיִּקְרַע יְהוֹשֻׁעַ שִׂמְלֹתָיו וַיִּפֹּל עַל־פָּנָיו אַרְצָה לִפְנֵי אֲרוֹן יְהוָה עַד־הָעֶרֶב הוּא וְזִקְנֵי יִשְׂרָאֵל וַיַּעֲלוּ עָפָר עַל־רֹאשָׁם׃ 7.7. וַיֹּאמֶר יְהוֹשֻׁעַ אֲהָהּ אֲדֹנָי יְהוִה לָמָה הֵעֲבַרְתָּ הַעֲבִיר אֶת־הָעָם הַזֶּה אֶת־הַיַּרְדֵּן לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַאֲבִידֵנוּ וְלוּ הוֹאַלְנוּ וַנֵּשֶׁב בְּעֵבֶר הַיַּרְדֵּן׃
24.2. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃
24.2. כִּי תַעַזְבוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֱלֹהֵי נֵכָר וְשָׁב וְהֵרַע לָכֶם וְכִלָּה אֶתְכֶם אַחֲרֵי אֲשֶׁר־הֵיטִיב לָכֶם׃ 24.3. וַיִּקְבְּרוּ אֹתוֹ בִּגְבוּל נַחֲלָתוֹ בְּתִמְנַת־סֶרַח אֲשֶׁר בְּהַר־אֶפְרָיִם מִצְּפוֹן לְהַר־גָּעַשׁ׃'24.3. וָאֶקַּח אֶת־אֲבִיכֶם אֶת־אַבְרָהָם מֵעֵבֶר הַנָּהָר וָאוֹלֵךְ אוֹתוֹ בְּכָל־אֶרֶץ כְּנָעַן וארב וָאַרְבֶּה אֶת־זַרְעוֹ וָאֶתֶּן־לוֹ אֶת־יִצְחָק׃ '. None | 7.6. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the evening, he and the elders of Israel; and they put dust upon their heads. 7.7. And Joshua said: ‘Alas, O Lord GOD, wherefore hast Thou at all brought this people over the Jordan, to deliver us into the hand of the Amorites, to cause us to perish? would that we had been content and dwelt beyond the Jordan!
24.2. And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods. 24.3. And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.''. None |
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24. Hebrew Bible, Judges, 2.8, 3.27, 8.30-8.31, 11.29-11.40, 13.15-13.16, 14.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, criticism of • Abraham, defense of • Abraham, hospitality of • Abraham, love for Isaac • Judas, as Abraham-like figure • Sarah, Abraham’s wife • criticism of Abraham • rewards of Abraham, for hospitality • rewards of Abraham, lineage as
Found in books: Allen and Dunne (2022) 82; Allison (2018) 102, 116; Birnbaum and Dillon (2020) 254, 318; Bremmer (2008) 64; Frey and Levison (2014) 343; Gera (2014) 351, 475; Gruen (2011) 287; Gruen (2020) 116; Kessler (2004) 40; Niehoff (2011) 99; Scopello (2008) 115; Stuckenbruck (2007) 724; Van der Horst (2014) 24
2.8. וַיָּמָת יְהוֹשֻׁעַ בִּן־נוּן עֶבֶד יְהוָה בֶּן־מֵאָה וָעֶשֶׂר שָׁנִים׃
3.27. וַיְהִי בְּבוֹאוֹ וַיִּתְקַע בַּשּׁוֹפָר בְּהַר אֶפְרָיִם וַיֵּרְדוּ עִמּוֹ בְנֵי־יִשְׂרָאֵל מִן־הָהָר וְהוּא לִפְנֵיהֶם׃' '8.31. וּפִילַגְשׁוֹ אֲשֶׁר בִּשְׁכֶם יָלְדָה־לּוֹ גַם־הִיא בֵּן וַיָּשֶׂם אֶת־שְׁמוֹ אֲבִימֶלֶךְ׃
11.29. וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן׃ 11.31. וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה׃ 11.32. וַיַּעֲבֹר יִפְתָּח אֶל־בְּנֵי עַמּוֹן לְהִלָּחֶם בָּם וַיִתְּנֵם יְהוָה בְּיָדוֹ׃ 11.33. וַיַּכֵּם מֵעֲרוֹעֵר וְעַד־בּוֹאֲךָ מִנִּית עֶשְׂרִים עִיר וְעַד אָבֵל כְּרָמִים מַכָּה גְּדוֹלָה מְאֹד וַיִּכָּנְעוּ בְּנֵי עַמּוֹן מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃ 11.34. וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת׃ 11.35. וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב׃ 11.36. וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן׃ 11.37. וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי וְרֵעוֹתָי׃ 11.38. וַיֹּאמֶר לֵכִי וַיִּשְׁלַח אוֹתָהּ שְׁנֵי חֳדָשִׁים וַתֵּלֶךְ הִיא וְרֵעוֹתֶיהָ וַתֵּבְךְּ עַל־בְּתוּלֶיהָ עַל־הֶהָרִים׃ 11.39. וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל׃
13.15. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃ 13.16. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃
14.3. וַיֹּאמֶר לוֹ אָבִיו וְאִמּוֹ הַאֵין בִּבְנוֹת אַחֶיךָ וּבְכָל־עַמִּי אִשָּׁה כִּי־אַתָּה הוֹלֵךְ לָקַחַת אִשָּׁה מִפְּלִשְׁתִּים הָעֲרֵלִים וַיֹּאמֶר שִׁמְשׁוֹן אֶל־אָבִיו אוֹתָהּ קַח־לִי כִּי־הִיא יָשְׁרָה בְעֵינָי׃''. None | 2.8. And Yehoshua the son of Nun, the servant of the Lord, died, being a hundred and ten years old.
3.27. And it came to pass, when he arrived, that he blew a shofar in the mountain of Efrayim, and the children of Yisra᾽el went down with him from the mount, and he before them.
8.30. And Gid῾on had seventy sons begotten of his body: for he had many wives. 8.31. And his concubine that was in Shekhem, she also bore him a son, whose name he called Avimelekh.
11.29. Then the spirit of the Lord came upon Yiftaĥ and he passed over Gil῾ad, and Menashshe, and passed over Miżpe of Gil῾ad, and from Miżpe of Gil῾ad he passed over to the children of ῾Ammon. 11.30. And Yiftaĥ vowed a vow to the Lord, and said, If Thou shalt deliver the children of ῾Ammon into my hands, 11.31. then whatever comes out of the doors of my house to meet me, when I return in peace from the children of ῾Ammon, shall surely be the Lord’s, and I will offer it up for a burnt offering. 11.32. So Yiftaĥ passed over to the children of ῾Ammon to fight against them: and the Lord delivered them into his hands. 11.33. And he smote them from ῾Aro῾er, as far as Minnit, twenty cities, and as far as Avel-keramim, with a very great slaughter. Thus the children of ῾Ammon were subdued before the children of Yisra᾽el. 11.34. And Yiftaĥ came to Miżpe to his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. 11.35. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou hast become the cause of trouble to me: for I have opened my mouth to the Lord, and I cannot go back. 11.36. And she said to him, My father, if thou hast opened thy mouth to the Lord, do to me according to that which has proceeded out of thy mouth; seeing that the Lord has taken vengeance for thee of thy enemies, of the children of ῾Ammon. 11.37. And she said to her father, Let this thing be done for me: let me alone two months, that I may go and wander down the mountain sides, and bewail my virginity, I and my friends. 11.38. And he said, Go. And he sent her away for two months: and she went with her companions, and wept for her virginity upon the mountains. 11.39. And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisra᾽el, 11.40. that the daughters of Yisra᾽el went yearly to lament the daughter of Yiftaĥ, the Gil῾adite four days in the year.
13.15. And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee. 13.16. And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord.
14.3. Then his father and his mother said to him, Is there no woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Pelishtim? And Shimshon said to his father, Get her for me; for she pleases me well.' '. None |
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25. Hebrew Bible, Lamentations, 1.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs • Abraham, in the Binding of Isaac • Stahl, Abraham
Found in books: Allison (2018) 298; Kosman (2012) 151
1.16. עַל־אֵלֶּה אֲנִי בוֹכִיָּה עֵינִי עֵינִי יֹרְדָה מַּיִם כִּי־רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי הָיוּ בָנַי שׁוֹמֵמִים כִּי גָבַר אוֹיֵב׃''. None | 1.16. For these things I weep; my eye, yea my eye, sheds tears, for the comforter to restore my soul is removed from me; my children are desolate, for the enemy has prevailed.''. None |
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26. Hebrew Bible, Ezekiel, 20.4-20.5, 34.23-34.24, 44.22 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Pharaoh, time of Abraham
Found in books: Allison (2018) 102; DeJong (2022) 270; Gruen (2020) 115; Legaspi (2018) 218; Marcar (2022) 128; Salvesen et al (2020) 151
20.4. הֲתִשְׁפֹּט אֹתָם הֲתִשְׁפּוֹט בֶּן־אָדָם אֶת־תּוֹעֲבֹת אֲבוֹתָם הוֹדִיעֵם׃
20.4. כִּי בְהַר־קָדְשִׁי בְּהַר מְרוֹם יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה שָׁם יַעַבְדֻנִי כָּל־בֵּית יִשְׂרָאֵל כֻּלֹּה בָּאָרֶץ שָׁם אֶרְצֵם וְשָׁם אֶדְרוֹשׁ אֶת־תְּרוּמֹתֵיכֶם וְאֶת־רֵאשִׁית מַשְׂאוֹתֵיכֶם בְּכָל־קָדְשֵׁיכֶם׃ 20.5. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה בְּיוֹם בָּחֳרִי בְיִשְׂרָאֵל וָאֶשָּׂא יָדִי לְזֶרַע בֵּית יַעֲקֹב וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרָיִם וָאֶשָּׂא יָדִי לָהֶם לֵאמֹר אֲנִי יְהוָה אֱלֹהֵיכֶם׃
34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃
44.22. וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ׃''. None | 20.4. Wilt thou judge them, son of man, wilt thou judge them? cause them to know the abominations of their fathers; 20.5. and say unto them: Thus saith the Lord GOD: In the day when I chose Israel, and lifted up My hand unto the seed of the house of Jacob, and made Myself known unto them in the land of Egypt, when I lifted up My hand unto them, saying: I am the LORD your God;
34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken.
44.22. Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.''. None |
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27. Hebrew Bible, 1 Chronicles, 29.9 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham
Found in books: Avery Peck et al. (2014) 57; Gera (2014) 470
29.9. וַיִּשְׂמְחוּ הָעָם עַל־הִתְנַדְּבָם כִּי בְּלֵב שָׁלֵם הִתְנַדְּבוּ לַיהוָה וְגַם דָּוִיד הַמֶּלֶךְ שָׂמַח שִׂמְחָה גְדוֹלָה׃''. None | 29.9. Then the people rejoiced, for that they offered willingly, because with a whole heart they offered willingly to the LORD; and David the king also rejoiced with great joy.''. None |
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28. Hebrew Bible, 2 Chronicles, 20.7, 36.12 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abraham • Abraham, Patriarch, • Abraham, trust of • Abraham, view of early church
Found in books: Allison (2018) 303; Bay (2022) 283; Corley (2002) 5, 50; Kessler (2004) 62; Marcar (2022) 120, 128; Morgan (2022) 54
20.7. הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃
36.12. וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו לֹא נִכְנַע מִלִּפְנֵי יִרְמְיָהוּ הַנָּבִיא מִפִּי יְהוָה׃''. None | 20.7. Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?
36.12. and he did that which was evil in the sight of the LORD his God; he humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD.''. None |
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29. Hebrew Bible, Ezra, 2.60 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Tobiah • Abraham/Abram
Found in books: Salvesen et al (2020) 170; Thiessen (2011) 40, 67; Toloni (2022) 43; Vargas (2021) 133
| 2.60. the children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two.' '. None |
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30. Hebrew Bible, Nehemiah, 5.1-5.5, 8.4, 9.2, 9.6-9.37, 13.23-13.27 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Abraham • Abraham, • Abraham, as model of trust • Abraham, faithfulness of • Abraham, obedience of • Abraham, trust of • Abraham/Abram • God, and Abraham • Sarah, Abraham’s wife
Found in books: Allen and Dunne (2022) 30, 91; Allison (2018) 289, 303; DeJong (2022) 270; Fishbane (2003) 337, 338; Gera (2014) 159, 201, 204, 207, 208, 257, 286, 287; Kessler (2004) 38; Marcar (2022) 128; Morgan (2022) 76; Rubenstein(1995) 100; Salvesen et al (2020) 170; Smith and Stuckenbruck (2020) 45, 84, 85; Thiessen (2011) 40, 60, 67, 93; Vargas (2021) 139; van Maaren (2022) 123
5.1. וְגַם־אֲנִי אַחַי וּנְעָרַי נֹשִׁים בָּהֶם כֶּסֶף וְדָגָן נַעַזְבָה־נָּא אֶת־הַמַּשָּׁא הַזֶּה׃
5.1. וַתְּהִי צַעֲקַת הָעָם וּנְשֵׁיהֶם גְּדוֹלָה אֶל־אֲחֵיהֶם הַיְּהוּדִים׃ 5.2. וְיֵשׁ אֲשֶׁר אֹמְרִים בָּנֵינוּ וּבְנֹתֵינוּ אֲנַחְנוּ רַבִּים וְנִקְחָה דָגָן וְנֹאכְלָה וְנִחְיֶה׃ 5.3. וְיֵשׁ אֲשֶׁר אֹמְרִים שְׂדֹתֵינוּ וּכְרָמֵינוּ וּבָתֵּינוּ אֲנַחְנוּ עֹרְבִים וְנִקְחָה דָגָן בָּרָעָב׃ 5.4. וְיֵשׁ אֲשֶׁר אֹמְרִים לָוִינוּ כֶסֶף לְמִדַּת הַמֶּלֶךְ שְׂדֹתֵינוּ וּכְרָמֵינוּ׃ 5.5. וְעַתָּה כִּבְשַׂר אַחֵינוּ בְּשָׂרֵנוּ כִּבְנֵיהֶם בָּנֵינוּ וְהִנֵּה אֲנַחְנוּ כֹבְשִׁים אֶת־בָּנֵינוּ וְאֶת־בְּנֹתֵינוּ לַעֲבָדִים וְיֵשׁ מִבְּנֹתֵינוּ נִכְבָּשׁוֹת וְאֵין לְאֵל יָדֵנוּ וּשְׂדֹתֵינוּ וּכְרָמֵינוּ לַאֲחֵרִים׃
8.4. וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃
9.2. וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃
9.2. וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃
9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.7. אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃' '9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16. וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17. וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד חֶסֶד וְלֹא עֲזַבְתָּם׃ 9.18. אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃
9.21. וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃
9.22. וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃
9.23. וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃
9.24. וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃
9.25. וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃
9.26. וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃
9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃
9.28. וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃
9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31. וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33. וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34. וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35. וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36. הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37. וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃
13.23. גַּם בַּיָּמִים הָהֵם רָאִיתִי אֶת־הַיְּהוּדִים הֹשִׁיבוּ נָשִׁים אשדודיות אַשְׁדֳּדִיּוֹת עמוניות עַמֳּנִיּוֹת מוֹאֲבִיּוֹת׃ 13.24. וּבְנֵיהֶם חֲצִי מְדַבֵּר אַשְׁדּוֹדִית וְאֵינָם מַכִּירִים לְדַבֵּר יְהוּדִית וְכִלְשׁוֹן עַם וָעָם׃ 13.25. וָאָרִיב עִמָּם וָאֲקַלְלֵם וָאַכֶּה מֵהֶם אֲנָשִׁים וָאֶמְרְטֵם וָאַשְׁבִּיעֵם בֵּאלֹהִים אִם־תִּתְּנוּ בְנֹתֵיכֶם לִבְנֵיהֶם וְאִם־תִּשְׂאוּ מִבְּנֹתֵיהֶם לִבְנֵיכֶם וְלָכֶם׃ 13.26. הֲלוֹא עַל־אֵלֶּה חָטָא־שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל וּבַגּוֹיִם הָרַבִּים לֹא־הָיָה מֶלֶךְ כָּמֹהוּ וְאָהוּב לֵאלֹהָיו הָיָה וַיִּתְּנֵהוּ אֱלֹהִים מֶלֶךְ עַל־כָּל־יִשְׂרָאֵל גַּם־אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת׃ 13.27. וְלָכֶם הֲנִשְׁמַע לַעֲשֹׂת אֵת כָּל־הָרָעָה הַגְּדוֹלָה הַזֹּאת לִמְעֹל בֵּאלֹהֵינוּ לְהֹשִׁיב נָשִׁים נָכְרִיּוֹת׃''. None | 5.1. Then there arose a great cry of the people and of their wives against their brethren the Jews. 5.2. For there were that said: ‘We, our sons and our daughters, are many; let us get for them corn, that we may eat and live.’ 5.3. Some also there were that said: ‘We are mortgaging our fields, and our vineyards, and our houses; let us get corn, because of the dearth.’ 5.4. There were also that said: ‘We have borrowed money for the king’s tribute upon our fields and our vineyards. 5.5. Yet now our flesh is as the flesh of our brethren, our children as their children; and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage already; neither is it in our power to help it; for other men have our fields and our vineyards.’
8.4. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.
9.2. And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers.
9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 9.7. Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous; 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea; 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day. 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters. 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go. 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments; 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant; 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them. 9.16. But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments, 9.17. and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not. 9.18. Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations; 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go.
9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.
9.21. Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not.
9.22. Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan.
9.23. Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it.
9.24. So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would.
9.25. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness.
9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations.
9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries.
9.28. But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;
9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear. 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31. Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God. 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day. 9.33. Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly; 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them. 9.35. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works. 9.36. Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. 9.37. And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’
13.23. In those days also saw I the Jews that had married women of Ashdod, of Ammon, and of Moab; 13.24. and their children spoke half in the speech of Ashdod, and could not speak in the Jews’language, but according to the language of each people. 13.25. And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God: ‘Ye shall not give your daughters unto their sons, nor take their daughters for your sons, or for yourselves. 13.26. Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, and he was beloved of his God, and God made him king over all Israel; nevertheless even him did the foreign women cause to sin. 13.27. Shall we then hearken unto you to do all this great evil, to break faith with our God in marrying foreign women?’' '. None |
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31. Hebrew Bible, Zechariah, 3.1-3.2, 14.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs • Abraham, Tobiah • Abraham, test of faith for
Found in books: Allen and Dunne (2022) 132; Allison (2018) 274, 442; Fishbane (2003) 73; Hidary (2017) 242; Toloni (2022) 100
3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃
3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃
14.5. וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃''. None | 3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him. 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’
14.5. And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee.''. None |
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32. Herodotus, Histories, 8.55 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abraham • God, of Abraham, Isaac, and Jacob • learning and teaching, Abraham associated with
Found in books: Birnbaum and Dillon (2020) 196; Bloch (2022) 112
8.55. τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν.''. None | 8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. "". None |
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33. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Abraham • Chaldeans, Abraham contrasted with • Chaldeans, Abraham contrasted with, Charioteer, God as • migrations of Abraham • migrations of Abraham, allegorical interpretation of • migrations of Abraham, as spiritual • perception of God, by Abraham
Found in books: Birnbaum and Dillon (2020) 217; Černušková (2016) 85
247c. νώτῳ, στάσας δὲ αὐτὰς περιάγει ἡ περιφορά, αἱ δὲ θεωροῦσι τὰ ἔξω τοῦ οὐρανοῦ.''. None | 247c. pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region''. None |
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34. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Abraham • Abraham,
Found in books: Geljon and Runia (2019) 208; Jonquière (2007) 68, 254; Wilson (2010) 193
28c. δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν'29e. τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην '. None | 28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?'29e. constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. '. None |
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35. Anon., 1 Enoch, 1.9, 14.8-14.20, 14.23, 15.1, 48.2-48.4, 50.2-50.3, 67.2, 69.13-69.26, 81.6, 91.11-91.17, 93.1-93.10, 103.2, 108.7, 108.9 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Apocalypse of Abraham • Apocalypse of Abraham, ascent • Apocalypse of Abraham, the underlying questions • Cultural benefactor topos, Abraham • Instruction/Teaching, By Abraham • Periodization of history, Apocalypse of Abraham • Phoenicians, Abraham’s Egyptian stage • Ps.-Eupolemus, Abraham as cultural benefactor • Testament of Abraham
Found in books: Allen and Dunne (2022) 132; Allison (2018) 282, 289, 325; Bremmer (2017) 342; Collins (2016) 285; Graham (2022) 40, 41; Lidonnici and Lieber (2007) 73, 112; Novenson (2020) 19, 69; Potter Suh and Holladay (2021) 129; Rowland (2009) 46, 47, 50, 54; Seim and Okland (2009) 317; Smith and Stuckenbruck (2020) 85; Stuckenbruck (2007) 53, 57, 59, 74, 78, 96, 100, 101, 102, 103, 118, 123, 124, 609, 611, 620, 726, 727; Thiessen (2011) 90, 91, 93; van Maaren (2022) 89, 212
| 1.9. And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. 6. And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "7. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." '8. And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "9. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 11. And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"
14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 14.9. the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright 14.10. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.12. fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and it 14.13. portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 14.14. were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look"
14.23. ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were' "
15.1. And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteou" '
15.1. they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but neverthele 17. And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep." 41. And after that I saw all the secrets of the heavens, and how the kingdom is divided, and how the,actions of men are weighed in the balance. And there I saw the mansions of the elect and the mansions of the holy, and mine eyes saw there all the sinners being driven from thence which deny the name of the Lord of Spirits, and being dragged off: and they could not abide because of the punishment which proceeds from the Lord of Spirits.,And there mine eyes saw the secrets of the lightning and of the thunder, and the secrets of the winds, how they are divided to blow over the earth, and the secrets of the clouds and dew, and there,I saw from whence they proceed in that place and from whence they saturate the dusty earth. And there I saw closed chambers out of which the winds are divided, the chamber of the hail and winds, the chamber of the mist, and of the clouds, and the cloud thereof hovers over the earth from the,beginning of the world. And I saw the chambers of the sun and moon, whence they proceed and whither they come again, and their glorious return, and how one is superior to the other, and their stately orbit, and how they do not leave their orbit, and they add nothing to their orbit and they take nothing from it, and they keep faith with each other, in accordance with the oath by which they,are bound together. And first the sun goes forth and traverses his path according to the commandment",of the Lord of Spirits, and mighty is His name for ever and ever. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before the Lord of Spirits.And they give thanks and praise and rest not; For unto them is their thanksgiving rest.,For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness.,For no angel hinders and no power is able to hinder; for He appoints a judge for them all and He judges them all before Him." 42. Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land. 43. And I saw other lightnings and the stars of heaven, and I saw how He called them all by their,names and they hearkened unto Him. And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the,number of the angels, and (how) they keep faith with each other. And I asked the angel who went,with me who showed me what was hidden: \'What are these\' And he said to me: \'The Lord of Spirits hath showed thee their parabolic meaning (lit. \'their parable\'): these are the names of the holy who dwell on the earth and believe in the name of the Lord of Spirits for ever and ever.\'" 44. Also another phenomenon I saw in regard to the lightnings: how some of the stars arise and become lightnings and cannot part with their new form." 47. And in those days shall have ascended the prayer of the righteous, And the blood of the righteous from the earth before the Lord of Spirits.,In those days the holy ones who dwell above in the heavens Shall unite with one voice And supplicate and pray and praise, And give thanks and bless the name of the Lord of Spirits On behalf of the blood of the righteous which has been shed, And that the prayer of the righteous may not be in vain before the Lord of Spirits, That judgement may be done unto them, And that they may not have to suffer for ever.,In those days I saw the Head of Days when He seated himself upon the throne of His glory, And the books of the living were opened before Him: And all His host which is in heaven above and His counselors stood before Him,,And the hearts of the holy were filled with joy; Because the number of the righteous had been offered, And the prayer of the righteous had been heard, And the blood of the righteous been required before the Lord of Spirits.
48.2. And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days. 48.3. Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits. 48.4. He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart. 48. And in that place I saw the fountain of righteousness Which was inexhaustible: And around it were many fountains of wisdom: And all the thirsty drank of them, And were filled with wisdom, And their dwellings were with the righteous and holy and elect.,And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days.,Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits.,He shall be a staff to the righteous whereon to stay themselves and not fall, And he shall be the light of the Gentiles, And the hope of those who are troubled of heart.,All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.,And for this reason hath he been chosen and hidden before Him, Before the creation of the world and for evermore.,And the wisdom of the Lord of Spirits hath revealed him to the holy and righteous; For he hath preserved the lot of the righteous, Because they have hated and despised this world of unrighteousness, And have hated all its works and ways in the name of the Lord of Spirits: For in his name they are saved, And according to his good pleasure hath it been in regard to their life.,In these days downcast in countece shall the kings of the earth have become, And the strong who possess the land because of the works of their hands, For on the day of their anguish and affliction they shall not (be able to) save themselves. And I will give them over into the hands of Mine elect: As straw in the fire so shall they burn before the face of the holy: As lead in the water shall they sink before the face of the righteous, And no trace of them shall any more be found.,And on the day of their affliction there shall be rest on the earth, And before them they shall fall and not rise again: And there shall be no one to take them with his hands and raise them: For they have denied the Lord of Spirits and His Anointed. The name of the Lord of Spirits be blessed. 49. For wisdom is poured out like water, And glory faileth not before him for evermore.,For he is mighty in all the secrets of righteousness, And unrighteousness shall disappear as a shadow, And have no continuance; Because the Elect One standeth before the Lord of Spirits, And his glory is for ever and ever, And his might unto all generations.,And in him dwells the spirit of wisdom, And the spirit which gives insight, And the spirit of understanding and of might, And the spirit of those who have fallen asleep in righteousness.,And he shall judge the secret things, And none shall be able to utter a lying word before him; For he is the Elect One before the Lord of Spirits according to His good pleasure.
50.2. On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands." 50.3. They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great. 50. And in those days a change shall take place for the holy and elect, And the light of days shall abide upon them, And glory and honour shall turn to the holy,,On the day of affliction on which evil shall have been treasured up against the sinners.And the righteous shall be victorious in the name of the Lord of Spirits: And He will cause the others to witness (this) That they may repent And forgo the works of their hands.",They shall have no honour through the name of the Lord of Spirits, Yet through His name shall they be saved, And the Lord of Spirits will have compassion on them, For His compassion is great.,And He is righteous also in His judgement, And in the presence of His glory unrighteousness also shall not maintain itself: At His judgement the unrepentant shall perish before Him.,And from henceforth I will have no mercy on them, saith the Lord of Spirits. 51. And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes.,For in those days the Elect One shall arise,,And he shall choose the righteous and holy from among them: For the day has drawn nigh that they should be saved.",And the Elect One shall in those days sit on My throne, And his mouth shall pour forth all the secrets of wisdom and counsel: For the Lord of Spirits hath given (them) to him and hath glorified him.,And in those days shall the mountains leap like rams, And the hills also shall skip like lambs satisfied with milk, And the faces of all the angels in heaven shall be lighted up with joy.,And the earth shall rejoice, c And the righteous shall dwell upon it, d And the elect shall walk thereon. 52. And after those days in that place where I had seen all the visions of that which is hidden -for",I had been carried off in a whirlwind and they had borne me towards the west-There mine eyes saw all the secret things of heaven that shall be, a mountain of iron, and a mountain of copper, and a mountain of silver, and a mountain of gold, and a mountain of soft metal, and a mountain of lead.,And I asked the angel who went with me, saying, \'What things are these which I have seen in,secret\' And he said unto me: \'All these things which thou hast seen shall serve the dominion of His Anointed that he may be potent and mighty on the earth.\'",And that angel of peace answered, saying unto me: \'Wait a little, and there shall be revealed unto thee all the secret things which surround the Lord of Spirits.,And these mountains which thine eyes have seen, The mountain of iron, and the mountain of copper, and the mountain of silver, And the mountain of gold, and the mountain of soft metal, and the mountain of lead, All these shall be in the presence of the Elect One As wax: before the fire, And like the water which streams down from above upon those mountains, And they shall become powerless before his feet.,And it shall come to pass in those days that none shall be saved, Either by gold or by silver, And none be able to escape.,And there shall be no iron for war, Nor shall one clothe oneself with a breastplate. Bronze shall be of no service, And tin shall be of no service and shall not be esteemed, And lead shall not be desired.,And all these things shall be denied and destroyed from the surface of the earth, When the Elect One shall appear before the face of the Lord of Spirits.\'
67.2. Up before Me, a lot without blame, a lot of love and uprightness. And now the angels are making a wooden (building), and when they have completed that task I will place My hand upon it and preserve it, and there shall come forth from it the seed of life, and a change shall set in so that the' "
69.13. which befall through the noontide heat, the son of the serpent named Taba'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high" '69.14. And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.",And behold the names of those angels and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armen, the fourth Kokabel, the fifth Turael, the sixth Rumjal, the seventh Danjal, the eighth Neqael, the ninth Baraqel, the tenth Azazel, the eleventh Armaros, the twelfth Batarjal, the thirteenth Busasejal, the fourteenth Hael, the fifteenth Turel, and the sixteenth Simapesiel, the seventeenth Jetrel, the eighteenth Tumael, the nineteenth Turel,,the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens.,The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them,down to the earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled,their bodies with the daughters of men. And the third was named Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed the weapons of death to the sons of men the shield and the coat of mail, and the sword for battle, and all the weapons,of death to the children of men. And from his hand they have proceeded against those who dwell",on the earth from that day and for evermore. And the fourth was named Penemue: he taught the",children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to,eternity and until this day. For men were not created for such a purpose, to give confirmation,to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power,it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smitings,which befall through the noontide heat, the son of the serpent named Taba\'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high,above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.,And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.,And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.,And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.,And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.,And through that oath the sun and moon complete their course, And deviate not from their ordice from eternity to eternity.,And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.,And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths,from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the",hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.,And this oath is mighty over them And through it they are preserved and their paths are preserved, And their course is not destroyed.,And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.,And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.,With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.,And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits. 69.16. And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever. 69.17. And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity. 69.18. And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity. 69.21. And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity. 69.22. And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) path 69.23. from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the" 69.24. hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever. 69.25. And this oath is mighty over them And through it they are preserved and their paths are preserved, And their course is not destroyed. 69.26. And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them. 71. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white and their raiment, And their faces shone like snow.,And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits.,And the angel Michael one of the archangels seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness.,And he showed me all the secrets of the ends of the heaven, And all the chambers of all the stars, and all the luminaries, Whence they proceed before the face of the holy ones.,And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals, And between those crystals tongues of living fire.,And my spirit saw the girdle which girt that house of fire, And on its four sides were streams full of living fire, And they girt that house.,And round about were Seraphin, Cherubic, and Ophannin: And these are they who sleep not And guard the throne of His glory.,And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house.,And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number.,And with them the Head of Days, His head white and pure as wool, And His raiment indescribable.,And I fell on my face, And my whole body became relaxed, And my spirit was transfigured;And I cried with a loud voice, . . . with the spirit of power, And blessed and glorified and extolled.,And these blessings which went forth out of my mouth were well pleasing before that Head of Days. And that Head of Days came with Michael and Gabriel, Raphael and Phanuel, thousands and ten thousands of angels without number.,passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in xlvi.,concerning the Son of Man as to who he was.",And he (i.e. the angel) came to me and greeted me with His voice, and said unto me \' This is the Son of Man who is born unto righteousness, And righteousness abides over him, And the righteousness of the Head of Days forsakes him not.\',And he said unto me: \' He proclaims unto thee peace in the name of the world to come; For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and for ever and ever.,And all shall walk in his ways since righteousness never forsaketh him: With him will be their dwelling-places, and with him their heritage, And they shall not be separated from him for ever and ever and ever.And so there shall be length of days with that Son of Man, And the righteous shall have peace and an upright way In the name of the Lord of Spirits for ever and ever.\'Section I I I. Chapters LXXII-LXXXII The Book of the Heavenly Luminarie 72. The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world,and unto eternity, till the new creation is accomplished which dureth till eternity. And this is the first law of the luminaries: the luminary the Sun has its rising in the eastern portals of the heaven,,and its setting in the western portals of the heaven. And I saw six portals in which the sun rises, and six portals in which the sun sets and the moon rises and sets in these portals, and the leaders of the stars and those whom they lead: six in the east and six in the west, and all following each other,in accurately corresponding order: also many windows to the right and left of these portals. And first there goes forth the great luminary, named the Sun, and his circumference is like the,circumference of the heaven, and he is quite filled with illuminating and heating fire. The chariot on which he ascends, the wind drives, and the sun goes down from the heaven and returns through the north in order to reach the east, and is so guided that he comes to the appropriate (lit. \' that \') portal and,shines in the face of the heaven. In this way he rises in the first month in the great portal, which,is the fourth those six portals in the cast. And in that fourth portal from which the sun rises in the first month are twelve window-openings, from which proceed a flame when they are opened in,their season. When the sun rises in the heaven, he comes forth through that fourth portal thirty,,mornings in succession, and sets accurately in the fourth portal in the west of the heaven. And during this period the day becomes daily longer and the night nightly shorter to the thirtieth,morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth,portal. And then the day becomes longer by two parts and amounts to eleven parts, and the night,becomes shorter and amounts to seven parts. And it returns to the east and enters into the sixth",portal, and rises and sets in the sixth portal one-and-thirty mornings on account of its sign. On that day the day becomes longer than the night, and the day becomes double the night, and the day,becomes twelve parts, and the night is shortened and becomes six parts. And the sun mounts up to make the day shorter and the night longer, and the sun returns to the east and enters into the,sixth portal, and rises from it and sets thirty mornings. And when thirty mornings are accomplished,,the day decreases by exactly one part, and becomes eleven parts, and the night seven. And the sun goes forth from that sixth portal in the west, and goes to the east and rises in the fifth portal for,thirty mornings, and sets in the west again in the fifth western portal. On that day the day decreases by two parts, and amounts to ten parts and the night to eight parts. And the sun goes forth from that fifth portal and sets in the fifth portal of the west, and rises in the fourth portal for one-,and-thirty mornings on account of its sign, and sets in the west. On that day the day is equalized with the night, and becomes of equal length, and the night amounts to nine parts and the day to,nine parts. And the sun rises from that portal and sets in the west, and returns to the east and rises,thirty mornings in the third portal and sets in the west in the third portal. And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and the night amounts exactly to ten parts and the day to eight,parts. And the sun rises from that third portal and sets in the third portal in the west and returns to the east, and for thirty mornings rises,in the second portal in the east, and in like manner sets in the second portal in the west of the heaven. And on that day the night amounts to eleven,parts and the day to seven parts. And the sun rises on that day from that second portal and sets in the west in the second portal, and returns to the east into the first portal for one-and-thirty,mornings, and sets in the first portal in the west of the heaven. And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and,the day to six. And the sun has (therewith) traversed the divisions of his orbit and turns again on those divisions of his orbit, and enters that portal thirty mornings and sets also in the west,opposite to it. And on that night has the night decreased in length by a ninth part, and the night,has become eleven parts and the day seven parts. And the sun has returned and entered into the second portal in the east, and returns on those his divisions of his orbit for thirty mornings, rising,and setting. And on that day the night decreases in length, and the night amounts to ten parts,and the day to eight. And on that day the sun rises from that portal, and sets in the west, and returns to the east, and rises in the third portal for one-and-thirty mornings, and sets in the west of the heaven.,On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night,is equal to the day and the year is exactly as to its days three hundred and sixty-four. And the length of the day and of the night, and the shortness of the day and of the night arise-through the course,of the sun these distinctions are made (lit. \' they are separated \'). So it comes that its course becomes",daily longer, and its course nightly shorter. And this is the law and the course of the sun, and his return as often as he returns sixty times and rises, i.e. the great luminary which is named the sun, for ever and ever. And that which (thus) rises is the great luminary, and is so named according to,its appearance, according as the Lord commanded. As he rises, so he sets and decreases not, and rests not, but runs day and night, and his light is sevenfold brighter than that of the moon; but as regards size they are both equal. 73. And after this law I saw another law dealing with the smaller luminary, which is named the Moon. And her circumference is like the circumference of the heaven, and her chariot in which she rides is driven by the wind, and light is given to her in (definite) measure. And her rising and setting change every month: and her days are like the days of the sun, and when her light is uniform (i.e. full) it amounts to the seventh part of the light of the sun. And thus she rises. And her first phase in the east comes forth on the thirtieth morning: and on that day she becomes visible, and constitutes for you the first phase of the moon on the thirtieth day together with the sun in the portal where the sun rises. And the one half of her goes forth by a seventh part, and her whole circumference is empty, without light, with the exception of one-seventh part of it, (and) the,fourteenth part of her light. And when she receives one-seventh part of the half of her light, her light,amounts to one-seventh part and the half thereof. And she sets with the sun, and when the sun rises the moon rises with him and receives the half of one part of light, and in that night in the beginning of her morning in the commencement of the lunar day the moon sets with the sun, and,is invisible that night with the fourteen parts and the half of one of them. And she rises on that day with exactly a seventh part, and comes forth and recedes from the rising of the sun, and in her remaining days she becomes bright in the (remaining) thirteen parts. 74. And I saw another course, a law for her, (and) how according to that law she performs her monthly,revolution. And all these Uriel, the holy angel who is the leader of them all, showed to me, and their positions, and I wrote down their positions as he showed them to me, and I wrote down their months,as they were, and the appearance of their lights till fifteen days were accomplished. In single seventh parts she accomplishes all her light in the east, and in single seventh parts accomplishes all her,darkness in the west. And in certain months she alters her settings, and in certain months she pursues,her own peculiar course. In two months the moon sets with the sun: in those two middle portals the",third and the fourth. She goes forth for seven days, and turns about and returns again through the portal where the sun rises, and accomplishes all her light: and she recedes from the sun, and in eight,days enters the sixth portal from which the sun goes forth. And when the sun goes forth from the fourth portal she goes forth seven days, until she goes forth from the fifth and turns back again in seven days into the fourth portal and accomplishes all her light: and she recedes and enters into the,first portal in eight days. And she returns again in seven days into the fourth portal from which the",sun goes forth. Thus I saw their position -how the moons rose and the sun set in those days. And if five years are added together the sun has an overplus of thirty days, and all the days which accrue,to it for one of those five years, when they are full, amount to,days. And the overplus of the sun and of the stars amounts to six days: in",years",days every year come to",days: and the",moon falls behind the sun and stars to the number of",days. And the sun and the stars bring in all the years exactly, so that they do not advance or delay their position by a single day unto eternity; but complete the years with perfect justice in,days. In",years there are",days, and in,years",days, so that in,years there are",days. For the moon alone the days amount in",years to",days, and in,years she falls",days behind: i.e. to the sum (of",there is",to be added (1,000 and),days. And in",years there are",days, so that for the moon the days,in",years amount to",days. For in",years she falls behind to the amount of",days, all the,days she falls behind in",years are",And the year is accurately completed in conformity with their world-stations and the stations of the sun, which rise from the portals through which it (the sun) rises and sets,days."' "75. And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office, according to the reckoning of the year, and these render service on the four days which are not,reckoned in the reckoning of the year. And owing to them men go wrong therein, for those luminaries truly render service on the world-stations, one in the first portal, one in the third portal of the heaven, one in the fourth portal, and one in the sixth portal, and the exactness of the year is,accomplished through its separate three hundred and sixty-four stations. For the signs and the times and the years and the days the angel Uriel showed to me, whom the Lord of glory hath set for ever over all the luminaries of the heaven, in the heaven and in the world, that they should rule on the face of the heaven and be seen on the earth, and be leaders for the day and the night, i.e. the sun, moon, and stars, and all the ministering creatures which make their revolution in all the chariots,of the heaven. In like manner twelve doors Uriel showed me, open in the circumference of the sun's chariot in the heaven, through which the rays of the sun break forth: and from them is warmth,diffused over the earth, when they are opened at their appointed seasons. And for the winds and,the spirit of the dew when they are opened, standing open in the heavens at the ends. As for the twelve portals in the heaven, at the ends of the earth, out of which go forth the sun, moon, and stars,,and all the works of heaven in the east and in the west, There are many windows open to the left and right of them, and one window at its (appointed) season produces warmth, corresponding (as these do) to those doors from which the stars come forth according as He has commanded them,,and wherein they set corresponding to their number. And I saw chariots in the heaven, running,in the world, above those portals in which revolve the stars that never set. And one is larger than all the rest, and it is that that makes its course through the entire world." "
81.6. flesh is righteous in the sight of the Lord, for He is their Creator. One year we will leave thee with thy son, till thou givest thy (last) commands, that thou mayest teach thy children and record (it) for them, and testify to all thy children; and in the second year they shall take thee from their midst. 85. And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ' To thee, my son, will I speak: hear my words-incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and,the other red. And that black bull gored the red one and pursued him over the earth, and thereupon,I could no longer see that red bull. But that black bull grew and that heifer went with him, and,I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him,not, and lamented with a great lamentation over him and sought him. And I looked till that first,bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows.,And I saw in my sleep that white bull likewise grow and become a great white bull, and from Him proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many." '86. And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell,from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began,to live with each other. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became,bulls amongst those cattle and pastured with them amongst them. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen,,and they all became pregt and bare elephants, camels, and asses. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their,horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.' "87. And again I saw how they began to gore each other and to devour each other, and the earth,began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place,and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me,a tower raised high above the earth, and all the hills were lower. And one said unto me: ' Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'" '88. And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was,narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked,because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth. 89. And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.' "90. And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,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,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.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."'
91.11. And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
91.11. Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved: 91.12. And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous. 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore, 91.15. And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels. 91.16. And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light. 91.17. And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
93.1. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 93.2. And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ' "93.3. And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured." '93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.5. And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 93.7. And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever. 93.8. And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed. 93.9. And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.
103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 106. And after some days my son Methuselah took a wife for his son Lamech, and she became,pregt by him and bore a son. And his body was white as snow and red as the blooming of a rose, and the hair of his head and his long locks were white as wool, and his eyes beautiful. And when he opened his eyes, he lighted up the whole house like the sun, and the whole house,was very bright. And thereupon he arose in the hands of the midwife, opened his mouth, and conversed with the Lord of righteousness.,And his father Lamech was afraid of him and",fled, and came to his father Methuselah. And he said unto him: \' I have begotten a strange son, diverse from and unlike man, and resembling the sons of the God of heaven; and his nature is different and he is not like us, and his eyes are as the rays of the sun, and his,countece is glorious. And it seems to me that he is not sprung from me but from the angels, and I fear that in his days a wonder may be,wrought on the earth. And now, my father, I am here to petition thee and implore thee that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling-place is,amongst the angels.\' And when Methuselah heard the words of his son, he came to me to the ends of the earth; for he had heard that,was there, and he cried aloud, and I heard his voice and I came to him. And,said unto him: \' Behold, here am I, my son, wherefore hast,thou come to me \' And he answered and said: \' Because of a great cause of anxiety have I come to thee, and because of a disturbing vision,have I approached. And now, my father, hear me: unto Lamech my son there hath been born a son, the like of whom there is none, and his nature is not like man\'s nature, and the colour of his body is whiter than snow and redder than the bloom of a rose, and the hair of his head is whiter than white wool, and his eyes are like the rays of the sun, and he opened his eyes and,thereupon lighted up the whole house. And he arose in the hands of the midwife, and opened,his mouth and blessed the Lord of heaven. And his father Lamech became afraid and fled to me, and did not believe that he was sprung from him, but that he was in the likeness of the angels of heaven; and behold I have come to thee that thou mayest make known to me the truth.\' And I, Enoch, answered and said unto him: \'The Lord will do a new thing on the earth, and this I have already seen in a vision, and make known to thee that in the generation of my father Jared some of the angels of heaven transgressed the word of the Lord. And behold they commit sin and transgress the law, and have united themselves with women and commit sin with them, and have married some of them, and have begot children by them. And they shall produce on the earth giants not according to the spirit, but according to the flesh, and there shall be a great punishment on the earth, and the earth shall be cleansed from all impurity. Yea, there shall come a great destruction over the whole earth, and there shall be a deluge and,a great destruction for one year. And this son who has been born unto you shall be left on the earth, and his three children shall be saved with him: when all mankind that are on the earth,shall die he and his sons shall be saved. And now make known to thy son Lamech that he who has been born is in truth his son, and call his name Noah; for he shall be left to you, and he and his sons shall be saved from the destruction, which shall come upon the earth on account of all the sin and all the unrighteousness, which shall be consummated on the earth in his days. And after that there shall be still more unrighteousness than that which was first consummated on the earth; for I know the mysteries of the holy ones; for He, the Lord, has showed me and informed me, and I have read (them) in the heavenly tablets.' "107. And I saw written on them that generation upon generation shall transgress, till a generation of righteousness arises, and transgression is destroyed and sin passes away from the earth, and all,manner of good comes upon it. And now, my son, go and make known to thy son Lamech that this,son, which has been born, is in truth his son, and that (this) is no lie.' And when Methuselah had heard the words of his father Enoch-for he had shown to him everything in secret-he returned and showed (them) to him and called the name of that son Noah; for he will comfort the earth after all the destruction." '
108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed
108.9. Another book which Enoch wrote for his son Methuselah and for those who will come after him,,and keep the law in the last days. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn; for there is no earth there. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining,mountains circling and sweeping to and fro. And I asked one of the holy angels who was with me and said unto him: \' What is this shining thing for it is not a heaven but only the flame of a blazing",fire, and the voice of weeping and crying and lamentation and strong pain.\' And he said unto me: \' This place which thou seest-here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth,of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed,by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were,found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame,,yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed,with such honour as their faithfulness deserved. And I will bring forth in shining light those who",have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful,He will give faithfulness in the habitation of upright paths. And they shall see those who were,,born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.\' '. None |
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36. Anon., Jubilees, 1.2, 1.19-1.20, 4.17-4.19, 4.21-4.23, 4.25-4.27, 5.1, 5.13, 6.17-6.18, 6.32-6.35, 7.2, 8.1-8.3, 8.12, 8.16, 10.1-10.7, 10.10-10.14, 10.22-10.23, 11.16-11.17, 12.1-12.8, 12.12, 12.15-12.27, 14.20, 15.25-15.28, 15.31-15.33, 16.17-16.18, 16.26, 16.28-16.30, 17.4-17.5, 17.7, 17.11, 17.15-17.18, 19.3, 19.8-19.9, 19.16, 19.19, 20.4, 20.7, 20.12-20.13, 21.10, 22.9-22.24, 22.27, 25.1-25.10, 27.8-27.10, 30.2-30.20, 30.22, 31.13-31.20, 32.21, 34.20-34.21, 35.14, 40.5, 48.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Abraham, • Abraham, Biblical character • Abraham, Call in Ur • Abraham, Isaac, and Jacob/patriarchs • Abraham, as an astrologer • Abraham, descent from • Abraham, servant of • Abraham/Abram • Abraham/Abram, Aramaic traditions on • Abram • Apocalypse of Abraham • Covenant, Abrahamic • God, and Abraham • Instruction/Teaching, By Abraham • Isaac son of Abraham, patriarch • Jacob son of Abraham, patriarch • Josephus, Abraham’s call in Ur • Periodization of history, Apocalypse of Abraham • Pharaoh, time of Abraham • Philo of Alexandria, Abraham’s call in Ur • Sarah (Sarai, wife of Abraham) VIII • Sarah, Abraham’s wife • Testament of Abraham • prayer, of Abraham
Found in books: Allen and Dunne (2022) 132; Allison (2018) 289, 298; Bloch (2022) 44; Collins (2016) 281; Corley (2002) 5, 57; Gera (2014) 204, 206, 259, 286, 304; Graham (2022) 36, 77; Gruen (2011) 282, 287, 300; Gruen (2020) 124, 125; Grypeou and Spurling (2009) 125, 177; Gunderson (2022) 15, 31; Lidonnici and Lieber (2007) 33, 34, 41, 42, 43, 44, 45, 112, 116, 150; Lieu (2004) 69, 72, 110; Marcar (2022) 131, 135, 136, 137, 138, 139, 140, 141, 240; Martin and Whitlark (2018) 73; Potter Suh and Holladay (2021) 200; Price Finkelberg and Shahar (2021) 175; Rowland (2009) 46, 47, 50; Rubenstein(1995) 51, 116; Salvesen et al (2020) 101, 102; Smith and Stuckenbruck (2020) 45, 46, 47, 48, 49, 50, 53, 56, 85, 86, 123; Stuckenbruck (2007) 74, 96, 102, 220, 377, 399, 611, 620, 726, 727; Taylor (2012) 335; Tefera and Stuckenbruck (2021) 53, 54, 56, 58, 71; Thiessen (2011) 27, 70, 73, 76, 77, 78, 79, 85, 118, 134; van Maaren (2022) 123, 140, 145
| 1.2. "Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them."
1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices.
1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength,' "
4.17. And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared;" '4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.' "4.19. And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee," '
4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 4.23. And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him.
4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations.' "4.26. And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah." '4.27. And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything.
5.1. And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them,
5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth.
6.17. And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, 6.18. and the man who eateth the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land.
6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year.
7.2. and they produced fruit in the fourth year,
8.1. In the twenty-ninth jubilee, in the first week, in the beginning thereof Arpachshad took to himself a wife and her name was Râsû’ĕjâ, the daughter of Sûsân, the daughter of Elam, 8.2. and she bare him a son in the third year in this week, and he called his name Kâinâm. 8.3. And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city.
8.12. And in the sixth year thereof, she bare him a son, and he called his name Peleg;
8.16. And he called his sons, and they drew nigh to him, they and their children, and he divided the earth into the lots, which his three sons were to take in possession,
10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them.' "10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons." '10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons, 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day:
10.10. And the Lord our God bade us to bind all.
10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them;
10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men;
10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men."
10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation."
10.22. Nine hundred and fifty years he completed in his life, nineteen jubilees and two weeks and five years. 10.23. And in his life on earth he excelled the children of men save Enoch because of the righteousness, wherein he was perfect.
11.16. And in the thirty-seventh jubilee, in the sixth week, in the first year thereof, he took to himself a wife, and her name was ’Îjâskâ, the daughter of Nêstâg of the Chaldees. And she bare him Terah in the seventh year of this week. 11.17. And the prince Mastêmâ sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours.
12.1. And it came to pass in the sixth week, in the seventh year thereof, that Abram said to Terah his father, saying, "Father!" And he said, "Behold, here am I, my son." 12.2. And he said, "What help and profit have we from those idols which thou dost worship, And before which thou dost bow thyself? For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not: 12.3. Worship the God of heaven, Who causeth the rain and the dew to descend on the earth, And doeth everything upon the earth, And hath created everything by His word, And all life is from before His face.' "12.4. Why do ye worship things that have no spirit in them? For they are the work of (men's) hands, And on your shoulders do ye bear them," '12.5. And ye have no help from them, But they are a great cause of shame to those who make them, And a misleading of the heart to those who worship them: Worship them not." 12.6. And his father said unto him, "I also know it, my son, but what shall I do with a people who have made me to serve before them? 12.7. And if I tell them the truth, they will slay me; for their soul cleaveth to them to worship them and honour them. Keep silent, my son, lest they slay thee." 12.8. And these words he spake to his two brothers, and they were angry with him and he kept silent.
12.12. And in the sixtieth year of the life of Abram, that is, in the fourth week, in the fourth year thereof, Abram arose by night, and burned the house of the idols, and he burned all that was in the house, and no man knew it.
12.15. And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran,
12.16. and Abram, dwelt with Terah his father in Haran two weeks of years.
12.17. And in the sixth week, in the fifth year thereof, Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains,
12.18. and he was alone as he sat and observed.rAnd a word came into his heart and he said: "All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord.
12.19. Why do I search (them) out? If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand." 12.20. And he prayed that night and said "My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are are the work of Thy hands.' "12.21. Deliver me from the hands of evil spirits who have sway over the thoughts of men's hearts, And let them not lead me astray from Thee, my God." '12.22. And stablish Thou me and my seed for ever That we go not astray from henceforth and for evermore." 12.23. And he said Shall I return unto Ur of the Chaldees who seek my face that I may return to them, or am I to remain here in this place? 12.24. The right path before Thee prosper it in the hands of Thy servant that he may fulfil (it) and that I may not walk in the deceitfulness of my heart, O my God." 12.25. And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: 12.26. "Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee, 12.27. and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth,
14.20. But in the fourth generation they will return hither; for the iniquity of the Amorites is not yet full."
15.25. And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him. 15.26. This law is for all the generations for ever, 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.28. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction;
15.31. And do thou command the children of Israel and let them observe the sign of this covet for their generations as an eternal ordice, and they will not be rooted out of the land. 15.32. For the command is ordained for a covet, that they should observe it for ever among all the children of Israel. 15.33. For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people.
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6.17. And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, 16.18. on the festival of the first-fruits of the harvest, Isaac was born.rAnd Abraham circumcised his son on the eighth day:
16.26. And we went our way, and we announced to Sarah all that we had told him, and they both rejoiced with exceeding great joy.
16.28. and he was the first to celebrate the feast of tabernacles on the earth.rAnd during these seven days he brought each day to the altar a burnt-offering to the Lord, 16.29. two oxen, two rams, seven sheep, one he-goat, for a sin-offering, that he might atone thereby for himself and for his seed. 16.30. And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit-offerings and their drink-offerings;
17.4. And he remembered the words which He had spoken to him on the day on which Lot had parted from him, and he rejoiced because the Lord had given him seed upon the earth to inherit the earth, 17.5. and he blessed with all his mouth the Creator of all things.
17.7. "Cast out this bondwoman and her son; for the son of this bondwoman will not be heir with my son, Isaac."
17.11. And Abraham rose up early in the morning and took bread and a bottle of water, and placed them on the shoulders of Hagar and the child, and sent her away.rAnd she departed and wandered in the wilderness of Beersheba,
17.15. And an angel of God, one of the holy ones, said unto her, "Why weepest thou, Hagar? Arise, take the child, and hold him in thine hand; for God hath heard thy voice, and hath seen the child." 17.16. And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink, 17.17. and she arose and went towards the wilderness of Paran. rAnd the child grew and became an archer, and God was with him; 17.18. and his mother took him a wife from among the daughters of Egypt.rAnd she bare him a son, and he called his name Nebaioth; for she said, "The Lord was nigh to me when I called upon him."
19.3. and we tried him to see if his spirit were patient and he were not indigt in the words of his mouth; and he was found patient in this, and was not disturbed.
19.8. And all the days of the life of Sarah were one hundred and twenty-seven years, that is, two jubilees and four weeks and one year: these are the days of the years of the life of Sarah. 19.9. This is the tenth trial wherewith Abraham was tried, and he was found faithful, patient in spirit.
19.16. and Jacob was a smooth and upright man, and Esau was fierce, a man of the field, and hairy, and Jacob dwelt in tents.
19.19. And Abraham saw the deeds of Esau, and he knew that in Jacob should his name and seed be called;
20.4. And if any woman or maid commit fornication amongst you, burn her with fire, and let them not commit fornication with her after their eyes and their heart;
20.7. and mutual corruption through fornication.r"And guard yourselves from all fornication and uncleanness, And from all pollution of sin, Lest ye make our name a curse, And your whole life a hissing,
20.12. And work uprightness and righteousness before Him, That He may have pleasure in you and grant you His mercy, And send rain upon you morning and evening, And bless all your works which ye have wrought upon the earth, 20.13. And bless thy bread and thy water, And bless the fruit of thy womb and the fruit of thy land, And the herds of thy cattle, and the flocks of thy sheep.
21.10. and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys.
22.9. "And now I give thanks unto Thee, my God, because Thou hast caused me to see this day: 22.10. behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have been unto me peace. 22.11. The sword of the adversary hath not overcome me in all that Thou hast given me and my children all the days of my life until this day. 22.12. My God, may Thy mercy and Thy peace be upon Thy servant, and upon the seed of his sons, that they may be to Thee a chosen nation and an inheritance from amongst all the nations of the earth from henceforth unto all the days of the generations of the earth, unto all the ages." 22.13. And he called Jacob and said My son Jacob, may the God of all bless thee and strengthen thee to do righteousness, and His will before Him, 22.14. and may He choose thee and thy seed that ye may become a people for His inheritance according to His will alway. And do thou, my son, Jacob, draw near and kiss me." 22.15. And he drew near and kissed him, and he said: "Blessed be my son Jacob And all the sons of God Most High, unto all the ages: May God give unto thee a seed of righteousness; And some of thy sons may He sanctify in the midst of the whole earth; 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 22.19. And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance. 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages, 22.21. And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth. 22.22. And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father: 22.23. Separate thyself from the nations, And eat not with them: And do not according to their works, And become not their associate; For their works are unclean, And all their ways are a pollution and an abomination and uncleanness. 22.24. They offer their sacrifices to the dead And they worship evil spirits, And they eat over the graves,
22.27. Be thou ware, my son Jacob, of taking a wife from any seed of the daughters of Canaan; For all his seed is to be rooted out of the earth.
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5.1. And in the second year of this week in this jubilee, Rebecca called Jacob her son, and spake unto him, saying: 25.2. "My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Canaan, 25.3. and they have embittered my soul with all their unclean deeds: for all their deeds are fornication and lust, and there is no righteousness with them, for (their deeds) are evil. 25.4. And I, my son, love thee exceedingly, and my heart and my affection bless thee every hour of the day and watch of the night. 25.5. And now, my son, hearken to my voice, and do the will of thy mother, and do not take thee a wife of the daughters of this land, but only of the house of my father, 25.6. and of my father\'s kindred. Thou wilt take thee a wife of the house of my father, and the Most High God will bless thee, and thy children will be a righteous generation and a holy seed." 25.7. And then spake Jacob to Rebecca, his mother, and said unto her: "Behold, mother, I am nine weeks of years old, 25.8. and I neither know nor have I touched any woman, nor have I betrothed myself to any, nor even think of taking me a wife of the daughters of Canaan. 25.9. For I remember, mother, the words of Abraham, our father, for he commanded me not to take a wife of the daughters of Canaan,' "
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5.10. but to take me a wife from the seed of my father's house and from my kindred." '
27.8. I will not go; when he sendeth me, then only will I go." 27.9. And Rebecca said to Jacob: "I will go in and speak to him, and he will send thee away." 27.10. And Rebecca went in and said to Isaac: "I loathe my life because of the two daughters of Heth, whom Esau hath taken him as wives; and if Jacob take a wife from among the daughters of the land such as these, for what purpose do I further live; for the daughters of Canaan are evil."
30.2. And there they carried off Dinah, the daughter of Jacob, into the house of Shechem, the son of Hamor, the Hivite, the prince of the land, and he lay with her and defiled her, 30.3. and she was a little girl, a child of twelve years.rAnd he besought his father and her brothers that she might be given to him to wife. 30.4. And Jacob and his sons were wroth because of the men of Shechem; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt deceitfully with them and beguiled them. 30.5. And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and slew all the men whom they found in it, and left not a single one remaining in it: 30.6. they slew all in torments because they had dishonoured their sister Dinah. 30.7. And thus let it not again be done from henceforth that a daughter of Israel be defiled; 30.8. for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel. 30.9. And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them,... 30.10. and that it might not thus again be done in Israel that a virgin of Israel should be defiled. 30.11. And if there is any man who wisheth in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; 30.12. and they shall burn the woman with fire, because she hath dishonoured the name of the house of her father, and she shall be rooted out of Israel. 30.13. And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord, 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones. 30.15. For thus hath it been ordained and written in the heavenly tables regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones. 30.16. And to this law there is no limit of days, and no remission, nor any atonement: but the man who hath defiled his daughter shall be rooted out in the midst of all Israel, because he hath given of his seed to Moloch, and wrought impiously so as to defile it. 30.17. And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord. 30.18. For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, 30.19. and how the sons of Jacob spake, saying: "We shall not give our daughter to a man who is uncircumcised;
30.20. for that were a reproach unto us."rAnd it is a reproach to Israel, to those who give, and to those who take the daughters of the Gentiles; for this is unclean and abominable to Israel.
30.22. if he do this thing, or hide his eyes from those who commit uncleanness, or those who defile the sanctuary of the Lord, or those who profane His holy name, (then) will the whole nation together be judged for all the uncleanness and profanation of this (man).
31.13. and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck of Jacob his son, and wept upon his neck. 31.14. And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi and Judah, and he said: "Are these thy sons, my son? for they are like thee." 31.15. And he said unto him that they were truly his sons: "And thou hast truly seen that they are truly my sons." 31.16. And they came near to him, and he turned and kissed them and embraced them both together. 31.17. And the spirit of prophecy came down into his mouth, and he took Levi by his right hand and Judah by his left.' "31.18. And he turned to Levi first, and began to bless him first, and said unto him:, 'May the God of all, the very Lord of all the ages, bless thee and thy children throughout all the ages." '3
1.19. And may the Lord give to thee and to thy seed greatness and great glory, and cause thee and thy seed, from among all flesh, to approach Him to serve in His sanctuary as the angels of the presence and as the holy ones. 3
1.20. (Even) as they, will the seed of thy sons be for glory and greatness and holiness,
32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him.
34.20. and Dinah also, his daughter, died after Joseph had perished. And there came these three mournings upon Israel in one month. 3
4.21. And they buried Bilhah over against the tomb of Rachel, and Dinah also, his daughter, they buried there.
3
5.14. And when we implored and besought him for what was our own, he did as a man who was taking pity on us.
40.5. And he said before Pharaoh that his two dreams were one,
48.8. and by darkness; and (by the death) of the first-born of men and animals,' '. None |
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37. Anon., Testament of Joseph, 2.7 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Abraham
Found in books: Gera (2014) 286; Smith and Stuckenbruck (2020) 123
| 2.7. For endurance is a mighty charm, And patience giveth many good things.''. None |
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38. Anon., Testament of Levi, 9.10, 14.6, 15.4 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs
Found in books: Allison (2018) 199, 289; Gruen (2020) 125; Marcar (2022) 17
| 14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah.
15.4. And if you were not to receive mercy through Abraham, Isaac, and Jacob, our fathers, not one of our seed should be left upon the earth.' '. None |
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39. Hebrew Bible, Daniel, 1.8-1.16, 3.19-3.30, 7.10, 11.35, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Abraham, God’s promise to • Abraham, as defense lawyer • Abraham, faithfulness of • Sarah, Abraham’s wife • salvation, and Moses, Abraham, and Adam
Found in books: Allison (2018) 303; Cain (2016) 153; Engberg-Pedersen (2010) 12; Fishbane (2003) 334; Gera (2014) 267; Grypeou and Spurling (2009) 185; Hidary (2017) 243; Kessler (2004) 60; Marcar (2022) 139; Smith and Stuckenbruck (2020) 46; Stuckenbruck (2007) 726
1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 1.9. וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃' '1.11. וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃ 1.12. נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃ 1.13. וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃ 1.14. וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃ 1.15. וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃ 1.16. וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃
3.19. בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו אֶשְׁתַּנִּי עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃ 3.21. בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון פַּטְּשֵׁיהוֹן וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.22. כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃ 3.23. וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃ 3.24. אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃ 3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא רְבִיעָאָה דָּמֵה לְבַר־אֱלָהִין׃ 3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא עִלָּאָה פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 3.27. וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃ 3.28. עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ דִּי־שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי וּמִלַּת מַלְכָּא שַׁנִּיו וִיהַבוּ גשמיהון גֶשְׁמְהוֹן דִּי לָא־יִפְלְחוּן וְלָא־יִסְגְּדוּן לְכָל־אֱלָהּ לָהֵן לֵאלָהֲהוֹן׃ 3.29. וּמִנִּי שִׂים טְעֵם דִּי כָל־עַם אֻמָּה וְלִשָּׁן דִּי־יֵאמַר שלה שָׁלוּ עַל אֱלָהֲהוֹן דִּי־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹא הַדָּמִין יִתְעֲבֵד וּבַיְתֵהּ נְוָלִי יִשְׁתַּוֵּה כָּל־קֳבֵל דִּי לָא אִיתַי אֱלָה אָחֳרָן דִּי־יִכֻּל לְהַצָּלָה כִּדְנָה׃
11.35. וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃
12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃
12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃''. None | 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself. 1.9. And God granted Daniel mercy and compassion in the sight of the chief of the officers. 1.10. And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’ 1.11. Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah: 1.12. ’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. 1.13. Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’ 1.14. So he hearkened unto them in this matter, and tried them ten days. 1.15. And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food. 1.16. So the steward took away their food, and the wine that they should drink, and gave them pulse.
3.19. Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated. 3.20. And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. 3.21. Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace. 3.22. Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. 3.23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace. 3.24. Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’ 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’ 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire. 3.27. And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them. 3.28. Nebuchadnezzar spoke and said: ‘Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God. 3.29. Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.’ 3.30. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.
7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
11.35. And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed.
12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.''. None |
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40. Septuagint, 3 Maccabees, 2.2, 3.8, 6.2, 6.4, 6.10-6.11, 6.15 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Abraham/Abram • Sarah, Abraham’s wife • Testament of Abraham
Found in books: Allison (2018) 411; Gera (2014) 93, 284, 344; Jonquière (2007) 68, 70; Salvesen et al (2020) 170; Stuckenbruck (2007) 165
| 2.2. "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power.
2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace."
3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change;
6.2. "King of great power, Almighty God Most High, governing all creation with mercy,
6.2. Even the king began to shudder bodily, and he forgot his sullen insolence.
6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel.
6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal.' "6.11. Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.'" '
6.15. Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them,\' so accomplish it, O Lord."' '. None |
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41. Septuagint, 1 Maccabees, 2.51-2.53, 2.58, 12.6-12.23, 15.33 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Abraham, God’s promise to • Abraham, as model of trust • Abraham, faithfulness of • Abraham, trust of
Found in books: Allison (2018) 325, 411; Corley (2002) 50, 57; Gera (2014) 284, 286; Gruen (2011) 304; Gruen (2020) 133; Kessler (2004) 60; Lieu (2004) 69, 279; Martin and Whitlark (2018) 64; Morgan (2022) 76; Schwartz (2008) 256; Smith and Stuckenbruck (2020) 45, 85, 131; Stuckenbruck (2007) 727; Visnjic (2021) 108, 110, 116; van Maaren (2022) 138
| 2.51. Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.53. Joseph in the time of his distress kept the commandment, and became lord of Egypt.
2.58. Elijah because of great zeal for the law was taken up into heaven.
12.6. "Jonathan the high priest, the senate of the nation, the priests, and the rest of the Jewish people to their brethren the Spartans, greeting. 12.7. Already in time past a letter was sent to Onias the high priest from Arius, who was king among you, stating that you are our brethren, as the appended copy shows. 12.8. Onias welcomed the envoy with honor, and received the letter, which contained a clear declaration of alliance and friendship. 12.9. Therefore, though we have no need of these things, since we have as encouragement the holy books which are in our hands, 12.10. we have undertaken to send to renew our brotherhood and friendship with you, so that we may not become estranged from you, for considerable time has passed since you sent your letter to us. 12.11. We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren. 12.12. And we rejoice in your glory. 12.13. But as for ourselves, many afflictions and many wars have encircled us; the kings round about us have waged war against us. 12.14. We were unwilling to annoy you and our other allies and friends with these wars, 12.15. for we have the help which comes from Heaven for our aid; and we were delivered from our enemies and our enemies were humbled. 12.16. We therefore have chosen Numenius the son of Antiochus and Antipater the son of Jason, and have sent them to Rome to renew our former friendship and alliance with them. 12.17. We have commanded them to go also to you and greet you and deliver to you this letter from us concerning the renewal of our brotherhood. 12.18. And now please send us a reply to this." 12.19. This is a copy of the letter which they sent to Onias: 12.20. "Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 12.23. we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly."
15.33. but Simon gave him this reply: "We have neither taken foreign land nor seized foreign property, but only the inheritance of our fathers, which at one time had been unjustly taken by our enemies.''. None |
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42. Septuagint, 2 Maccabees, 1.2-1.4, 1.18, 3.35, 5.6, 5.10, 6.18, 7.1, 7.14, 7.27, 7.29 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Abraham, • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Sarah, Abraham’s wife • Testament of Abraham
Found in books: Allison (2018) 298, 402; Gera (2014) 93, 421, 474; Gruen (2011) 304; Gruen (2020) 135; Marcar (2022) 139; Robbins et al (2017) 155; Schwartz (2008) 256; Visnjic (2021) 115; van Maaren (2022) 110
| 1.2. May God do good to you, and may he remember his covet with Abraham and Isaac and Jacob, his faithful servants.'" '1.3. May he give you all a heart to worship him and to do his will with a strong heart and a willing spirit."' "1.4. May he open your heart to his law and his commandments, and may he bring peace.'" "
1.18. Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.'" "
3.35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.'" "
5.6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.'" '
5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers."' "
6.18. Eleazar, one of the scribes in high position, a man now advanced in age and of noble presence, was being forced to open his mouth to eat swine's flesh.'" "
7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.'" "
7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!'" "
7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.'" "
7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.'"". None |
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43. Septuagint, Ecclesiasticus (Siracides), 2.10, 4.17, 6.7, 16.27, 44.19-44.21, 45.4, 45.7, 45.15, 46.15 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abraham • Abraham, God’s promise to • Abraham, Lot contrasted with • Abraham, as model of trust • Abraham, encomia on • Abraham, faith of • Abraham, faithfulness of • Abraham, obedience of • Abraham, praise of • Abraham, trust of • Covenant, Abrahamic • Jacob son of Abraham, patriarch • Lot, Abraham contrasted with • encomia, on Abraham • piety of Abraham, proofs of • prayer, of Abraham • sacrifice of Isaac, as Abraham’s greatest deed
Found in books: Birnbaum and Dillon (2020) 304, 406; Corley (2002) 5, 50, 53, 57, 172; Gera (2014) 284, 286; Gruen (2020) 133; Kessler (2004) 58; Lidonnici and Lieber (2007) 43; Morgan (2022) 47, 76; Roskovec and Hušek (2021) 5; Salvesen et al (2020) 95; Smith and Stuckenbruck (2020) 46, 76, 84, 85, 131, 173; Stuckenbruck (2007) 377, 724; Van der Horst (2014) 24; Visnjic (2021) 108
| 4.17. For at first she will walk with him on tortuous paths,she will bring fear and cowardice upon him,and will torment him by her discipline until she trusts him,and she will test him with her ordices.
16.27. He arranged his works in an eternal order,and their dominion for all generations;they neither hunger nor grow weary,and they do not cease from their labors.
44.19. Abraham was the great father of a multitude of nations,and no one has been found like him in glory; 44.21. Therefore the Lord assured him by an oath that the nations would be blessed through his posterity;that he would multiply him like the dust of the earth,and exalt his posterity like the stars,and cause them to inherit from sea to sea and from the River to the ends of the earth.
45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind.
45.7. He made an everlasting covet with him,and gave him the priesthood of the people. He blessed him with splendid vestments,and put a glorious robe upon him.
45.15. Moses ordained him,and anointed him with holy oil;it was an everlasting covet for him and for his descendants all the days of heaven,to minister to the Lord and serve as priest and bless his people in his name.
46.15. By his faithfulness he was proved to be a prophet,and by his words he became known as a trustworthy seer.' '. None |
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44. Septuagint, Judith, 4.13, 4.15, 7.19, 7.25, 7.27, 7.30-7.31, 8.11-8.34, 9.1-9.4, 9.9, 9.12, 11.5, 12.6, 13.4, 13.7-13.8, 14.1, 14.7, 14.16, 15.13 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Abraham • Abraham, • Abraham, Isaac, and Jacob/patriarchs • Abraham, Isaac, and Jacob/patriarchs, Abraham, Testament of • Abraham, servant of • God, and Abraham • Sarah, Abraham’s wife
Found in books: Allison (2018) 102, 116; Gera (2014) 49, 50, 51, 52, 54, 159, 204, 267, 269, 271, 274, 284, 285, 286, 304, 320, 351, 378, 399, 406, 409, 421, 470, 475; Gruen (2020) 125; Jonquière (2007) 68; Rubenstein(1995) 53; Smith and Stuckenbruck (2020) 130, 131, 134; Stuckenbruck (2007) 165; Thiessen (2011) 27, 85
| 4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty.
4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel.
7.19. The people of Israel cried out to the Lord their God, for their courage failed, because all their enemies had surrounded them and there was no way of escape from them.
7.25. For now we have no one to help us; God has sold us into their hands, to strew us on the ground before them with thirst and utter destruction.
7.27. For it would be better for us to be captured by them; for we will be slaves, but our lives will be spared, and we shall not witness the death of our babes before our eyes, or see our wives and children draw their last breath.
7.30. And Uzziah said to them, "Have courage, my brothers! Let us hold out for five more days; by that time the Lord our God will restore to us his mercy, for he will not forsake us utterly. 7.31. But if these days pass by, and no help comes for us, I will do what you say."
8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.12. Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men? 8.13. You are putting the Lord Almighty to the test -- but you will never know anything! 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.15. For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.17. Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him. 8.18. "For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by -- 8.19. and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies. 8.20. But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation. 8.21. For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration. 8.22. And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 8.23. For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor. 8.24. "Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.25. In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. ' "8.26. Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. " '8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them." 8.28. Then Uzziah said to her, "All that you have said has been spoken out of a true heart, and there is no one who can deny your words. ' "8.29. Today is not the first time your wisdom has been shown, but from the beginning of your life all the people have recognized your understanding, for your heart's disposition is right. " '8.30. But the people were very thirsty, and they compelled us to do for them what we have promised, and made us take an oath which we cannot break. 8.31. So pray for us, since you are a devout woman, and the Lord will send us rain to fill our cisterns and we will no longer be faint." 8.32. Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants. 8.33. Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand. 8.34. Only, do not try to find out what I plan; for I will not tell you until I have finished what I am about to do." ' "
9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, " '9.2. "O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done\' -- yet they did it. 9.3. So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow.
9.9. Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan.
9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
11.5. Judith replied to him, "Accept the words of your servant, and let your maidservant speak in your presence, and I will tell nothing false to my lord this night.
12.6. and sent to Holofernes and said, "Let my lord now command that your servant be permitted to go out and pray."
13.4. So every one went out, and no one, either small or great, was left in the bedchamber. Then Judith, standing beside his bed, said in her heart, "O Lord God of all might, look in this hour upon the work of my hands for the exaltation of Jerusalem.
13.7. She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel!" 13.8. And she struck his neck twice with all her might, and severed it from his body.
14.1. Then Judith said to them, "Listen to me, my brethren, and take this head and hang it upon the parapet of your wall.
14.7. And when they raised him up he fell at Judith\'s feet, and knelt before her, and said, "Blessed are you in every tent of Judah! In every nation those who hear your name will be alarmed.
14.16. And he cried out with a loud voice and wept and groaned and shouted, and rent his garments.
15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips.''. None |
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45. Septuagint, Wisdom of Solomon, 3.1-3.7, 4.13, 6.7, 10.5, 10.10, 15.5, 15.8, 15.15-15.17 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs • Abraham, faith of • Abraham, humanity of • Abraham, kingship of • Abraham, moderation of • Abraham, obedience of • Sarah, Abraham mourning • Sarah, Abraham’s wife • humanity of Abraham • piety of Abraham, proofs of • sacrifice of Isaac, as Abraham’s greatest deed
Found in books: Allen and Dunne (2022) 132; Allison (2018) 274; Birnbaum and Dillon (2020) 304, 391; Gera (2014) 284, 285; Jonquière (2007) 68; Kessler (2004) 57; Smith and Stuckenbruck (2020) 76, 84, 85, 104, 123, 131; Stuckenbruck (2007) 399, 726
| 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them.
3.1. Why sleepest thou, O my soul, And blessest not the Lord? 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.2. Sing a new song, Unto God who is worthy to be praised. Sing and be wakeful against His awaking, For good is a psalm (sung) to God from a glad heart. 3.3. The righteous remember the Lord at all times, With thanksgiving and declaration of the righteousness of the Lord’s judgement 3.3. and their going from us to be their destruction;but they are at peace." 3.4. For though in the sight of men they were punished,their hope is full of immortality. 3.4. The righteous despiseth not the chastening of the Lord; His will is always before the Lord. 3.5. Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.5. The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him; 3.6. He seeketh out whence his deliverance will come. 3.6. like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them. 3.7. The steadfastness of the righteous is from God their deliverer; There lodgeth not in the house of the righteous sin upon sin. 3.7. In the time of their visitation they will shine forth,and will run like sparks through the stubble.
4.13. Being perfected in a short time, he fulfilled long years;
4.13. He never ceaseth from scattering (families) as though (they were) orphans, Yea, he layeth waste a house on account of (his) lawless desire.
6.7. For the Lord of all will not stand in awe of any one,nor show deference to greatness;because he himself made both small and great,and he takes thought for all alike.
6.7. When his heart is at peace, he singeth to the name of his God, And he entreateth the Lord for all his house.
10.5. For the testimony (is) in the law of the eternal covet, The testimony of the Lord (is) on the ways of men in (His) visitation.
10.5. Wisdom also, when the nations in wicked agreement had been confounded,recognized the righteous man and preserved him blameless before God,and kept him strong in the face of his compassion for his child.
10.10. When a righteous man fled from his brothers wrath,she guided him on straight paths;she showed him the kingdom of God,and gave him knowledge of angels;she prospered him in his labors,and increased the fruit of his toil.
15.5. A new psalm with song in gladness of heart, The fruit of the lips with the well-tuned instrument of the tongue, The firstfruits of the lips from a pious and righteous heart–
15.5. whose appearance arouses yearning in fools,so that they desire the lifeless form of a dead image.
15.8. For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous,
15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him.
15.15. But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever.
15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have.''. None |
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46. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Abraham, and the cure of the Pharaoh • Abraham/Abram • Pharaoh, time of Abraham
Found in books: Salvesen et al (2020) 98; Taylor (2012) 328
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47. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Abraham
Found in books: Allison (2018) 289; Gruen (2020) 125
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48. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Abraham
Found in books: Allison (2018) 289; Gruen (2020) 124
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49. Anon., Sibylline Oracles, 1.304, 1.316 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Abraham • Abraham, Isaac, and Jacob/patriarchs
Found in books: Allison (2018) 359; Stuckenbruck (2007) 53
| 1.304. He sent the dove once more, to learn if yet
1.316. And Noah knew the land was nearer now.''. None |
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50. Philo of Alexandria, Plant., 76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Isaac son of Abraham, patriarch • etymologies, of “Abraham” and “Abram”
Found in books: Birnbaum and Dillon (2020) 243; Salvesen et al (2020) 122
| 76. and this is the greatest limit of those numbers which increase from the unit, and also the most perfect: so that the limit is the beginning of numbers, and the end, in those calculations, according to the first combination, is the number ten thousand; in reference to which fact, some persons have not erred greatly, who have compared the limit to the starting-place, and the number ten thousand to the goal, and all the numbers between these two to those who contend in a race; for they, beginning to start from the unit, as from the starting place, come to the number ten thousand as to the goal. ''. None |
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51. Philo of Alexandria, On The Life of Abraham, 3-48, 52, 54, 60, 62-82, 87-90, 93, 97-98, 100-101, 112-113, 118, 121, 132, 167-207, 250-251, 256-257, 270, 275-276 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, • Abraham, Astrologer, astronomy expert • Abraham, Call in Ur • Abraham, critics of • Abraham, name largely omitted by Philo • Abraham, references to in pagan authors • Abraham, test of at Aqedah, omitted by Philo • Abraham, wise • Apocalypse of Abraham • Isaac son of Abraham, patriarch • Josephus, Abraham as astrologer • Josephus, Abraham’s call in Ur • Life of Abraham • Periodization of history, Apocalypse of Abraham • Philo of Alexandria, Abraham’s call in Ur • Ps.-Eupolemus, Abraham as cultural benefactor • Terian, Abraham • conversion/proselytes, and Abraham
Found in books: Bloch (2022) 22, 71, 165; Brouwer and Vimercati (2020) 90; Collins (2016) 281; DeJong (2022) 287; Feldman (2006) 262, 264, 265, 266, 269, 272, 273; Geljon and Runia (2013) 205, 209, 251; Geljon and Runia (2019) 154, 189, 215, 287; Gruen (2020) 37, 152, 154, 157; Grypeou and Spurling (2009) 167, 188, 196, 199, 249; Gunderson (2022) 26, 27; Marcar (2022) 147, 152, 238; Martens (2003) 88, 89, 90, 91, 107, 108; Martin and Whitlark (2018) 65; Niehoff (2011) 98, 99, 101, 102, 108, 109; Potter Suh and Holladay (2021) 90, 200; Putthoff (2016) 88, 92; Salvesen et al (2020) 122; Sly (1990) 73, 132, 133, 148, 149; Smith and Stuckenbruck (2020) 8, 21, 22; Sorabji (2000) 345; Stuckenbruck (2007) 724; Van der Horst (2014) 23, 82; Wilson (2010) 2, 360, 369, 392, 405, 406, 407
| 3. but since it is necessary, to be consistent with the regular order in which the sacred history proceeds to go on, now to investigate the laws, we will for the present postpone the particular laws which are copies as it were; and first of all examine the more general laws which are, as it were, the models of the others. 4. Now these are those men who have lived irreproachably and admirably, whose virtues are durably and permanently recorded, as on pillars in the sacred scriptures, not merely with the object of praising the men themselves, but also for the sake of exhorting those who read their history, and of leading them on to emulate their conduct; 5. for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; 6. for these first men, without ever having been followers or pupils of any one, and without ever having been taught by preceptors what they ought to do or say, but having embraced a line of conduct consistent with nature from attending to their own natural impulses, and from being prompted by an innate virtue, and looking upon nature herself to be, what in fact she is, the most ancient and duly established of laws, did in reality spend their whole lives in making laws, never of deliberate purpose doing anything open to reproach, and for their accidental errors propitiating God, and appeasing him by prayers and supplications, so as to procure for themselves the enjoyment of an entire life of virtue and prosperity, both in respect of their deliberate actions, and those which proceeded from no voluntary purpose. II. 7. Since then the beginning of all participation in good things is hope, and since the soul devoted to virtue pioneers and opens this path as a plain and easy one, being anxious to attain to that which is really honourable, the sacred historian has named the first lover of hope, Enos, giving him the common name of the whole race as an especial favour. 8. For the Chaldaeans call man Enos; as if he were the only real man, who lived in expectation of good things, and who is established in good hopes; from which it is evident that they do not look upon the man devoid of hope as a man at all, but rather as an animal resembling a man, inasmuch as he is deprived of that most peculiar possession of the human soul, namely hope. 9. For which reason, being desirous to deliver an admirable panegyric on the hopeful man, the sacred historian tells us, first, that "he hoped in the father and creator of the Universe," and adds in a subsequent passage, "This is the book of the generation of Men," and of their fathers, and grandfathers who had existed previously; but he conceived that they were the ancestors of the mixed race, that is to say, of that purer and thoroughly sifted race which is the really rational one; 10. for, as the poet Homer, though the number of poets is beyond all calculation, is called "the poet" by way of distinction, and as the black ink with which we write is called "the black," though in point of fact everything which is not white is black; and as that archon at Athens is especially called "the archon," who is the archon eponymus and the chief of the nine archons, from whom the chronology is dated; so in the same manner the sacred historian calls him who indulges in hope, "a man," by way of pre-eminence, passing over in silence the rest of the multitude of human beings, as not being worthy to receive the same appellation. '11. And he has very properly called the first volume, the Book of the Generation of the Real Man, speaking with perfect correctness; because the man who is full of good hope is worthy of being described and remembered, not with such a memory as is given by a record in papers, which are hereafter to be destroyed by bookworms, but by that which exists in immortal nature, where the virtuous actions are regularly recorded. 12. If then any one were to reckon the generations, from the first man, who was made out of the earth, he will find him who, by the Chaldaeans is called Enos, and in the Greek language anthroµpos (the man), to be the fourth in succession, 1
3. and in numbers the number four is honoured among other philosophers, who have studied and admired the incorporeal essences, appreciable only by the intellect, and especially by the all-wise Moses, who magnifies the number four, and says that it is "holy and Praiseworthy;" and the reasons for which this character has been given to it are mentioned in a former treatise. 14. And the man who is full of good hope is likewise holy and praiseworthy; as, on the contrary, he who has no hope is accursed and blameable, being always associated with fear, which is an evil counsellor in any emergency; for they say, that there is no one thing so hostile to another, as hope is to fear and fear to hope, and perhaps this may be correctly said, for both fear and hope are an expectation, but the one is an expectation of good things, and the other, on the contrary, of evil things; and the natures of good and evil are irreconcileable, and such as can never come together. III. 15. What has now been said about hope is sufficient; and nature has placed her at the gates to be a sort of doorkeeper to the royal virtues within, which no one may approach who has not previously paid homage to hope. 16. Therefore the lawgivers, and the laws in every state on earth, labour with great diligence to fill the souls of free men with good hopes; but he who, without any recommendation and without being enjoined to be so, is nevertheless hopeful, has acquired this virtue by an unwritten, self-taught law, which nature has implanted in him. 17. That which is placed in the next rank after hope is repentance for errors committed, and improvement; in reference to which principle Moses mentions next in order to Enos, the man who changed from a worse system of life to a better, who is called among the Hebrews Enoch, but as the Greeks would say, "gracious," of whom the following statement is made, "that Enoch pleased God, and was not found, because God transported Him." 18. For transportation shows a change and alteration: and such a change is for the better, because it takes place through the providence of God; for every thing that is with God is in very case honourable and advantageous, since that which is destitute of any divine superintendence is useless and unprofitable. 19. And the expression, "he was not Found," is very appropriately employed of him whose place was changed, either from the fact of his ancient blameable life being wiped out and effaced, and being no longer found, just as if it had never existed at all, or else because he whose place has been changed, and who is enrolled in a better class; is naturally difficult to be discovered. For wickedness is a very multiform and extensive thing, on which account it is known to many persons; but virtue is rare, so that it is not comprehended even by a few. 20. And besides, the bad man runs about through the market-place, and theatres, and courts of justice, and council halls, and assemblies, and every meeting and collection of men whatever, like one who lives with and for curiosity, letting loose his tongue in immoderate, and interminable, and indiscriminate conversation, confusing and disturbing every thing, mixing up what is true and what is false, what is unspeakable with what is public, private with public things, things profane with things sacred, what is ridiculous with what is excellent, from never having been instructed in what is the most excellent thing in season, namely silence. 21. And pricking up his ears, because of the abundance of his leisure, and his superfluous curiosity, and love of interference, he is eager to make himself acquainted with the business of other people, whether good or bad, so as at once to envy those who are prosperous, and to rejoice over those who are not so; for the bad man is by nature envious and a hater of all that is good, and a lover of all that is evil. IV. 22. But the good man, on the contrary, is a lover of that mode of life which is not troubled by business, and withdraws, and loves solitude, desiring to escape the notice of the many, not out of misanthropy, for he is a lover of mankind, if any one in the world is so, but because he eschews wickedness, which the chief multitude eagerly embraces, rejoicing at what it ought to mourn over, and grieving at what it is becoming rather to rejoice. 2
3. On which account the good man shuts himself up, and remains for the most part at home, scarcely going over his threshold, or if he does go out, for the sake of avoiding the crowds who come to visit him, he generally goes out of the city, and makes his abode in some country place, living more pleasantly with such companions as are the most virtuous of all mankind, whose bodies, indeed, time has dissolved, but whose virtues the records which are left of them keep alive, in poems and in prose, histories by which the soul is naturally improved and led on to perfection. 24. It is on this account that the sacred historian has said that the man whose place was changed was not found, inasmuch as he is difficult to find and hard to seek out. Therefore, such a man emigrates from ignorance to instruction, and from folly to wisdom and from cowardice to courage, and from impiety to piety; and, again, from devotion to pleasure to temperance, and from vaingloriousness to simplicity, qualities superior to all riches, and more valuable as a possession than any royal or imperial power. 25. For if one may speak the plain truth, that wealth which is not blind, but which is clear-sighted, is the abundance of virtues, which we must at once conclude to be the genuine and legitimate predomice of good in comparison of all other bastard and falsely named powers, and to be the just and lawful superior of them all. 26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V. 27. For which reason the sacred historian very naturally classes the lover of God and the lover of virtue next in order to him who repents; and this man is in the language of the Hebrews called Noah, but in that of the Greeks, "rest," or "the just man," both being appellations very well suited to the wise man. That of "the just man" most evidently so, for nothing is better than justice, which is the chief among virtues, and which receives the highest honours like the most beautiful member of a company; and the appellation "rest" is likewise appropriate, since the opposite quality to rest is unnatural agitation, the cause of confusion, and tumults, and seditions, and wars, which the wicked pursue; while those who pay due honour to excellence cultivate a tranquil, and quiet, and stable, and peaceful life. 28. And in strict consistency with himself, the lawgiver also calls the seventh day "rest," which the Hebrews call "the sabbath;" not as some persons fancy, because after six days the multitude was refrained from its habitual employments, but because in real truth, the number seven is both in the world and in ourselves free from seditions and from wars, and is of all the numbers that which is the most averse to contention, and the greater lover of peace. 29. And a proof of what I have here asserted may be found in the powers which exist in us; for six of those powers, namely the five outward senses and uttered speech, stir up continued and ceaseless war, both by sea and land, some of them doing so from a desire for the objects of the outward senses, which if they cannot obtain they are grieved, and the last by divulging with unbridled mouth numbers of things which ought to be buried in silence.
30. But the seventh power is that which proceeds from the domit mind, which is more glorious than the other six powers, and which has by pre-eminent vigour obtained the mastery over them all, and when that retires, choosing solitude, and its own society, and living by itself, as one that has no need of any other, and that is all-sufficient for itself, being then emancipated from the cares and troubles that are found in the human race, embraces a calm and tranquil life. VI.
31. And the lawgiver magnifies the lover of virtue in such a way, that even when he is given his genealogy, he does not trace himself as he usually does other persons, by giving a catalogue of his grandfathers and great grandfathers, and ancestors who are numbered as men and women, but he gives a list of certain virtues; and almost asserts in express words that there is no other house, or kindred, or country whatever to a wise man, except the virtues and the actions in accordance with virtues. "For these," says he, "are the generations of Noah; Noah was a just man, perfect in his generation, and one who pleased God."
32. But we must not be ignorant that when he says man here, he does not mean merely to use the common expressions for a rational mortal animal, but that he means to indicate in an eminent degree him who verifies the name, having driven away all the untameable and furious passions and brutal wickednesses of the soul;
3
3. and as a proof of this, after the word man he adds as an epithet, "the just," saying, "a just man," as if no unjust person were a man at all, but to speak more properly a beast in the likeness of a man, and as if he alone were a man who is an admirer of justice;
34. he also says that he was "perfect," intimating by this expression that he was possessed not of one virtue only but of all, and that being so possessed of them, he constantly exhibited every one of them according to his power and opportunities;
35. and finally crowning him like a wrestler who has gained a glorious victory, he honours him moreover with a most noble proclamation, saying that "he pleased God," (and what can there be in nature that is more excellent than this panegyric?) which is the most visible proof of excellence; for if they who displease God are miserable, those who please him are by all means happy. VII.
36. It is not then without great correctness that after he has praised the man as being possessed of such great virtues he adds, "and he was perfect in his generation." Showing that he was not perfect absolutely, but that he was good in comparison with the others who lived at that time;
37. for in a little time he will also speak of other wise men who were possessed of unconquerable and incomparable virtue, not merely if contrasted with the wicked, nor because they were better than the other men of their age, and as such were considered worthy of acceptance and pre-eminence, but because having received a well disposed nature, they preserved it without any error or change for the worse; not fleeing from evil habits, but never having once fallen into them, and being by deliberate purpose practicers of all virtuous actions and speeches, by which system they had adorned their life.
38. Those then are the most admirable of all men who have adopted free and noble inclinations, not in imitation of or by way of contrast to others, but from an inclination to genuine virtue and justice for its own sake; he also is to be admired who is superior to his own generation and his own age, and who is overcome by none of those things which the multitude follows; and he will be classed in the second rank, and nature will give to such men the best of her prizes;
39. and the second prize is of itself a great thing; for what is not a great and most desirable object which God offers to, and bestows upon men? And the greatest proof of this is to be found in the exceeding graces which this man attained to; 40. for as that time bore an abundant crop of injustice and impiety, and so every country, and nation, and city, and house, and every separate individual was full of wicked practices, all men of free will and of deliberate purpose, as if in an arena, living with one another for the first rank in iniquity, and strove with all possible zeal and rivalry, every one seeking to surpass his neighbour in the magnitude of his wickedness, and failing in nothing which might render life blameless and accursed. VIII. 41. At whom God, being naturally indigt, and being angry that that which appeared to be the most excellent of animals, and which had been thought worthy of being reckoned akin to himself by reason of his participation in reason, when he ought to have practised virtue, devoted himself rather to wickedness, and to every species of vice, appointed a fitting punishment for them, and determined to destroy the whole race at that time existing by a deluge; and not only those who dwelt in the champaign country and in the lower districts, 42. but those also who lived in the most lofty mountains, for the great deep, being raised to a height which it had never reached before, burst through its mouths with its whole collective impetuosity into the seas existing among us, and they overflowed and inundated all the islands and continents; and incessant floods of everlasting fountains, and of native rivers and torrents combined together, mingled with one another, and rising to a vast height, so as to surmount everything. 4
3. Nor indeed was the air tranquil, for a deep and unbroken cloud overspread the whole heaven, and there were fearful storms of wind, and roarings of thunder, and flashes of lightning, and rapid hurlings of thunderbolts, ceaseless storms of rain being poured forth, so that one might have thought that all the parts of the universe were hastening to dissolve themselves into the one element of the nature of water, until, while the water from above kept pouring down, and that below kept bursting up, the streams were raised to a height above everything, so that they not only overwhelmed and hid from sight all the plains and all the level ground, but even the tops of the highest mountains, 44. for every part of the earth was under water, so that it was wholly buried and carried away, and the world was mutilated of huge portions, and appeared in all its wholeness and integrity, fearful as it is to say or even to imagine such a thing, to be utterly crippled and destroyed. And likewise the air, with the exception of that small portion which is about the moon, was wholly obscured, being overcast by the violence and impetuosity of the water which overran all the region belonging to it with irresistible might. 45. Then were speedily destroyed all the crops and all the trees, for an unlimited quantity of water is as destructive to them as a scarcity, and innumerable flocks of animals, both tame and wild, perished at the same time; for it was natural when the most excellent race of all, that of man, had been destroyed, that none of the inferior races should be left, since they were only created to be slaves to his necessities, and to be in a manner subject to his authoritative commands as their master. 46. When such numbers then of such mighty evils had burst forth which that time poured out--for all the portions of the world, except the heaven itself, were moved in an unnatural manner--as if they were stricken with a terrible and deadly disease. And one house alone, that of the aforesaid just and God-loving man who had received the two highest of all gifts, was preserved; one gift being, as I have said already, the not being destroyed with all the rest of mankind, the other that of becoming himself, at a subsequent period, the founder of a new generation of mankind; for God thought him worthy to be both the end of our race and the beginning of it, the end of those men who lived before the deluge, and the beginning of those who lived after the deluge. IX. 47. Such was he who was the most virtuous of all the men of his age, and such were the rewards which were allotted to him which the holy scriptures enumerate; and the arrangement and classification of the aforesaid three, whether you call them men or dispositions of the soul, is very symmetrical, for the perfect man is entire from the beginning; but he who has his place changed is but half entire, having appropriated the earlier period of his life to wickedness, and the subsequent time to virtue to which he afterwards came over, and with which at that subsequent time he lived. But he who hopes, as his very name shows, has still a defect, for though he is always wishing for what is good, he is not as yet able to attain to it, but he is like those who are on a voyage, who while they are eager to reach the harbour, are still kept at sea without being able to anchor in port. X. 48. I have now then explained the character of the first triad of those who desire virtue. There is also another more important company of which we must now proceed to speak, for the former resembles those branches of instruction which are allotted to the age of childhood, but this resembles rather the gymnastic exercises of athletic men, who are really preparing themselves for the sacred contests, who, despising all care of getting their body into proper condition, labour to bring about a healthy state of the soul, being desirous of that victory which is to be gained over the adverse passions.
52. This then is what appears to be said of these holy men; and it is indicative of a nature more remote from our knowledge than, and much superior to, that which exists in the objects of outward sense; for the sacred word appears thoroughly to investigate and to describe the different dispositions of the soul, being all of them good, the one aiming at what is good by means of instruction, the second by nature, the last by practice; for the first, who is named Abraham, is a symbol of that virtue which is derived from instruction; the intermediate Isaac is an emblem of natural virtue; the third, Jacob, of that virtue which is devoted to and derived from practice.
54. Very appropriately, therefore, he has represented, as united by relationship, these three, which in name indeed are men, but in reality, as I have said before, virtues, nature, instruction, and practice, which men also call by another name, and entitle them the three graces (charites), either from the fact of God having bestowed (kecharisthai) on our race those three powers, in order to produce the perfection of life, or because they themselves have bestowed themselves on the rational soul as the most glorious of gifts, so that the eternal name, as set forth in the scriptures, may not be used in conjunction with three men, but rather with the aforesaid powers;
60. Let thus much, then, be said generally about the three persons, since it was absolutely necessary; but we must now proceed in regular order, to speak of those qualities in which each separate individual surpasses the others, beginning with him who is first mentioned. Now he, being an admirer of piety, the highest and greatest of all virtues, laboured earnestly to follow God, and to be obedient to the injunctions delivered by him, looking not only on those things as his commands which were signified to him by words and facts, but those also which were indicated by more express signs through the medium of nature, and which the truest of the outward senses comprehends before the uncertain and untrustworthy hearing can do so; ' "
62. He being impressed by an oracle by which he was commanded to leave his country, and his kindred, and his father's house, and to emigrate like a man returning from a foreign land to his own country, and not like one who was about to set out from his own land to settle in a foreign district, hastened eagerly on, thinking to do with promptness what he was commanded to do was equivalent to perfecting the matter. " '6
3. And yet who else was it likely would be so undeviating and unchangeable as not to be won over by and as not to yield to the charms of one\'s relations and one\'s country? The love for which has in a manner-- "Grown with the growth and strengthened with the strength," of every individual, and even more, or at all events not less than the limbs united to the body have done. 64. And we have witnesses of this in the lawgivers who have enacted the second punishment next to death, namely, banishment, against those who are convicted of the most atrocious crimes: a punishment which indeed is not second to any, as it appears to me, if truth be the judge, but which is, in fact, much more grievous than death, since death is the end of all misfortunes, but banishment is not the end but the beginning of new calamities, inflicting instead of our death unaccompanied by pain ten thousand deaths with acute sensation. ' "65. Some men also, being engaged in traffic, do out of desire for gain sail over the sea, or being employed in some embassy, or being led by a desire to see the sights of foreign countries, or by a love for instruction, having various motives which attract them outwards and prevent their remaining where they are, some being led by a love of gain, others by the idea of being able to benefit their native city at its time of need in the most necessary and important particulars, others seeking to arrive at the knowledge of matters of which before they were ignorant, a knowledge which brings, at the same time, both delight and advantage to the soul. For men who have never travelled are to those who have, as blind men are to those who see clearly, are nevertheless anxious to behold their father's threshold and to salute it, and to embrace their acquaintances, and to enjoy the most delightful and wished-for sight of their relations and friends; and very often, seeing the affairs, for the sake of which they left their country, protracted, they have abandoned them, being influenced by that most powerful feeling of longing for a union with their kindred. " '66. But this man with a few companions, or perhaps I might say by himself, as soon as he was commanded to do so, left his home, and set out on an expedition to a foreign country in his soul even before he started with his body, his regard for mortal things being overpowered by his love for heavenly things. 67. Therefore giving no consideration to anything whatever, neither to the men of his tribe, nor to those of his borough, nor to his fellow disciples, nor to his companions, nor those of his blood as sprung from the same father or the same mother, nor to his country, nor to his ancient habits, nor to the customs in which he had been brought up, nor to his mode of life and his mates, every one of which things has a seductive and almost irresistible attraction and power, he departed as speedily as possible, yielding to a free and unrestrained impulse, and first of all he quitted the land of the Chaldaeans, a prosperous district, and one which was greatly flourishing at that period, and went into the land of Charran, and from that, after no very distant interval, he departed to another place, which we will speak of hereafter, when we have first discussed the country of Charran. XV. 68. The aforesaid emigrations, if one is to be guided by the literal expressions of the scripture, were performed by a wise man; but if we look to the laws of allegory, by a soul devoted to virtue and busied in the search after the true God. 69. For the Chaldaeans were, above all nations, addicted to the study of astronomy, and attributed all events to the motions of the stars, by which they fancied that all the things in the world were regulated, and accordingly they magnified the visible essence by the powers which numbers and the analogies of numbers contain, taking no account of the invisible essence appreciable only by the intellect. But while they were busied in investigating the arrangement existing in them with reference to the periodical revolutions of the sun, and moon, and the other planets, and fixed-stars, and the changes of the seasons of the year, and the sympathy of the heavenly bodies with the things of the earth, they were led to imagine that the world itself was God, in their impious philosophy comparing the creature to the Creator. 70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence. 71. In order, therefore, that he may the more firmly establish the sight which has thus been presented to him in his mind, the sacred word says to him, My good friend, great things are often made known by slight outlines, at which he who looks increases his imagination to an unlimited extent; therefore, having dismissed those who bend all their attention to the heavenly bodies, and discarding the Chaldaean science, rise up and depart for a short time from the greatest of cities, this world, to one which is smaller; for so you will be the better able to comprehend the nature of the Ruler of the universe. 72. It is for this reason that Abraham is said to have made this first migration from the country of the Chaldaeans into the land of Charran. XVI. But Charran, in the Greek language, means "holes," which is a figurative emblem of the regions of our outward senses; by means of which, as by holes, each of those senses is able to look out so as to comprehend the objects which belong to it. 7
3. But, some one may say, what is the use of these holes, unless the invisible mind, like the exhibition of a puppet show, does from within prompt its own powers, which at one time losing and allowing to roam, and at another time holding back and restraining by force? He gives sometimes an harmonious motion, and sometimes perfect quiet to his puppets. And having this example at home, you will easily comprehend that being, the understanding of whom you are so anxious to arrive at; 74. unless, indeed, you fancy that the world is situated in you as the domit part of you, which the whole common powers of the body obey, and which each of the outward senses follows; but that the world, the most beautiful, and greatest, and most perfect of works, of which everything else is but a part, is destitute of any king to hold it together, and to regulate it, and govern it in accordance with justice. And if it be invisible, wonder not at that, for neither can the mind which is in thee be perceived by the sight. 75. Any one who considers this, deriving his proofs not from a distance but close at hand, both from himself and from the circumstances around him, will clearly see that the world is not the first God, but that it is the work of the first God and Father of all things, who, being himself invisible, displays every thing, showing the nature of all things both small and great. 76. For he has not chosen to be beheld by the eyes of the body, perhaps because it was not consistent with holiness for what is mortal to touch what is everlasting, or perhaps because of the weakness of our sight; for it would never have been able to stand the rays which are poured forth from the living God, since it cannot even look straight at the rays of the sun. XVII. 77. And the most visible proof of this migration in which the mind quitted astronomy and the doctrines of the Chaldaeans, is this. For it is said in the scriptures that the very moment that the wise man quitted his abode, "God appeared unto Abraham," to whom, therefore, it is plain that he was not visible before, when he was adhering to the studies of the Chaldaeans, and attending to the motions of the stars, not properly comprehending any nature whatever, which was well arranged and appreciable by the intellect only, apart from the world and the essence perceptible by the outward senses. 78. But after he changed his abode and went into another country he learnt of necessity that the world was subject, and not independent; not an absolute ruler, but governed by the great cause of all things who had created it, whom the mind then for the first time looked up and saw; 79. for previously a great mist was shed over it by the objects of the external senses, which she, having dissipated by fervent and vivid doctrines, was scarcely able, as if in clear fine weather, to perceive him who had previously been concealed and invisible. But he, by reason of his love for mankind, did not reject the soul which came to him, but went forward to meet it, and showed to it his own nature as far as it was possible that he who was looking at it could see it. 80. For which reason it is said, not that the wise man saw God but that God appeared to the wise man; for it was impossible for any one to comprehend by his own unassisted power the true living God, unless he himself displayed and revealed himself to him. XVIII. 81. And there is evidence in support of what has here been said to be derived from the change and alteration of his name: for he was anciently called Abram, but afterwards he was named Abraham: the alteration of sound being only that which proceeds from one single letter, alpha, being doubled, but the alteration revealing in effect an important fact and doctrine; 82. for the name Abram being interpreted means "sublime father;" but Abraham signifies, "the elect father of sound." The first name being expressive of the man who is called an astronomer, and one addicted to the contemplation of the sublime bodies in the sky, and who was versed in the doctrines of the Chaldaeans, and who took care of them as a father might take care of his children.
87. But this man alone appears to have behaved in the contrary manner, thinking that life which was remote from the fellowship of many companions the most pleasant of all. And this is naturally the case; for those who seek and desire to find God, love that solitude which is dear to him, labouring for this as their dearest and primary object, to become like his blessed and happy nature. 88. Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both. XIX. 89. These, then, are the first principles of the man who loves God, and they are followed by actions which do not deserve to be lightly esteemed. But the greatness of them is not evident to every one, but only to those who have tasted of virtue, and who are wont to look with ridicule upon the objects which are admired by the multitude, by reason of the greatness of the good things of the soul. 90. Therefore, God, having approved of his conduct which I have mentioned, presently rewarded the virtuous man with a great gift, inasmuch as he preserved sound and free from all pollution his marriage, which was in danger of being plotted against by a powerful and incontinent man. 9
3. And he had a wife of a most excellent disposition, who was also the most beautiful of all the women of her time. The Egyptian magistrates, seeing her and admiring her exquisite form, for nothing ever escapes the notice of men in authority, gave information to the king.
97. and his whole household also received their share of his punishment, because none of them had felt any indignation at his lawless conduct, but had all consented to it, and had all but co-operated actively in his iniquity. 98. In this manner the chastity of the woman was preserved, and God condescended to display the excellence and piety of her husband, giving him the noblest reward, namely, his marriage free from all injury, and even from all insult, so as no longer to be in danger of being violated; a marriage which however was not intended to produce any limited number of sons and daughters--the most God-loving of all nations--and one which appears to me to have received the offices of priesthood and prophecy on behalf of the whole human race. XX.
100. And the marriage in which pleasure unites people comprehends the connection of the bodies, but that which is brought about by wisdom is the union of reasonings which desire purification, and of the perfect virtues; and the two kinds of marriage here described are extremely opposite to one another; 101. for in the marriage of the bodies it is the male partner which sows the seed and the female which receives it, but in the union which takes place with regard to the soul it is quite the contrary, and it is virtue which appears to be there in the place of the woman, which sows good counsels, and virtuous speeches, and expositions of doctrines profitable to life; but the reason which is considered to be classed in the light of the man receives the sacred and divine seed, unless, indeed, there is any error in the names usually given; for certainly, in the grammatical view of the words, the word reason is masculine, and the word virtue has a feminine character.
112. therefore the scriptures record that Abraham\'s wife, when she first heard what they were saying, laughed; and when they said afterwards, "Is anything impossible to God?" they were so ashamed that they denied that they had laughed; for Abraham knew that everything was possible to God, having almost learnt this doctrine as one may say from his cradle; 11
3. then for the first time he appears to me to have begun to entertain a different opinion of his guests from that which he conceived at first, and to have imagined that they were either some of the prophets or of the angels who had changed their spiritual and soul-like essence, and assumed the appearance of men. XXIII.
118. And it is a thing that deserves to be looked on as a prodigy, that though they did not drink they seemed to drink, and that though they did not eat they presented the appearance of persons eating. But this was all natural and consistent with what was going on. And the most miraculous circumstance of all was, that these beings who were incorporeal presented the appearance of a body in human form by reason of their favour to the virtuous man, for otherwise what need was there of all these miracles except for the purpose of giving the wise man the evidence of his external senses by means of a more distinct sight, because his character had not escaped the knowledge of the Father of the universe. XXIV.
121. Since this is not the actual truth, but in order that one may when speaking keep as close to the truth as possible, the one in the middle is the Father of the universe, who in the sacred scriptures is called by his proper name, I am that I am; and the beings on each side are those most ancient powers which are always close to the living God, one of which is called his creative power, and the other his royal power. And the creative power is God, for it is by this that he made and arranged the universe; and the royal power is the Lord, for it is fitting that the Creator should lord it over and govern the creature. 1
32. For when the wise man entreats those persons who are in the guise of three travellers to come and lodge in his house, he speaks to them not as three persons, but as one, and says, "My lord, if I have found favour with thee, do not thou pass by thy Servant." For the expressions, "my lord," and "with thee," and "do not pass by," and others of the same kind, are all such as are naturally addressed to a single individual, but not to many. And when those persons, having been entertained in his house, address their entertainer in an affectionate manner, it is again one of them who promises that he by himself will be present, and will bestow on him the seed of a child of his own, speaking in the following words: "I will return again and visit thee again, according to the time of life, and Sarah thy wife shall have a Son." XXVI.
167. We have now, then, given a full explanation concerning the vision which appeared to Abraham, and concerning his celebrated and allglorious hospitality, in which the entertainer, who appeared to himself to be entertaining others was himself entertained; expounding every part of the passage with as much accuracy as we were able. But we must not pass over in silence the most important action of all, which is worthy of being listened to. For I was nearly saying that it is of more importance than all the actions of piety and religion put together. So we must say what seems to be reasonable concerning it. 168. A legitimate son is borne to the wise man by his wedded wife, a beloved and only son, very beautiful in his person, and very excellent in his disposition. For he was already beginning to display the more perfect exercises of his age, so that his father felt a most strong and vehement affection for him, not only from the impulse of natural regard, but also from the influence of deliberate opinion, from being, as it were, a judge of his character. ' "169. To him, then, being conscious of such a disposition, an oracular command suddenly comes, which was never expected, ordering him to sacrifice this son on a certain very lofty hill, distant three days' journey from the city. " '170. And he, although attached to his child by an indescribable fondness, neither changed colour, nor wavered in his soul, but remained firm in an unyielding and unalterable purpose, as he was at first. And being wholly influenced by love towards God, he forcibly repressed all the names and charms of the natural relationship: and without mentioning the oracular command to any one of his household out of all his numerous body of servants, he took with him the two eldest, who were most thoroughly attached to their master, as if he were bent upon the celebration of some ordinary divine rite, and went forth with his son, making four in all. 171. And when, looking as it were from a watch-tower, he saw the appointed place afar off, he bade his servants remain there, and he gave his son the fire and the wood to carry, thinking it proper for the victim himself to be burdened with the materials for the sacrifice, a very light burden, for nothing is less troublesome than piety. 172. And as they proceeded onwards with equal speed, not marching more rapidly with their bodies than with their minds along that short road of which holiness is the end, they at last arrive at the appointed place. 17
3. And the father collected stones wherewith to build the altar; and when his son saw everything else prepared for the celebration of the sacrifice, but no animal, he looked to his father and said, "My father, behold the fire and the wood, but where is the victim for the burnt Sacrifice?" ' "174. Therefore, any other father, knowing what he was about to do, and being depressed in his soul, would have been thrown into confusion by his son's words, and being filled with tears, would, out of his excessive affliction, by his silence have betrayed what was about to be done; " '175. but Abraham, betraying no alteration of voice, or countece, or intention, looking at his son with steady eye, answered his question with a determination more steadily still, "My child," said he, "God will provide himself a victim for the burnt offering," although we are in a vast desert where perhaps you despair of such a thing as being found; but all things are possible to God, even all such things as are impossible and unintelligible to men. 176. And even while saying this, he seizes his son with all rapidity, and places him on the altar, and having taken his knife in his right hand, he raised it over him as if to slay him; but God the Saviour stopped the deed in the middle, interrupting him by a voice from heaven, by which he ordered him to stay his hand, and not to touch the child: calling the father by name twice, so as to turn him and divert him from his purpose, and forbid him to complete the sacrifice. XXXIII. 177. And so Isaac is saved, God supplying a gift instead of him, and honouring him who was willing to make the offering in return for the piety which he had exhibited. But the action of the father, even though it was not ultimately given effect to, is nevertheless recorded and engraved as a complete and perfect sacrifice, not only in the sacred scriptures, but also in the middle of those who read them. 178. But to those who are fond of reviling and disparaging everything, and who are by their invariable habits accustomed to prefer blaming to praising the action which Abraham was enjoined to perform, it will not appear a great and admirable deed, as we imagine it to have been. 179. For such persons say that many other men, who have been very affectionate to their relations and very fond of their children, have given up their sons; some in order that they might be sacrificed for their country to deliver it either from war, or from drought, or from much rain, or from disease and pestilence; and others to satisfy the demands of some habitual religious observances, even though there may be no real piety in them. 180. At all events they say that some of the most celebrated men of the Greeks, not merely private individuals but kings also, caring but little for the children whom they have begotten, have, by means of their destruction secured safety to might and numerous forces and armies, arrayed together in an allied body, and have voluntarily slain them as if they had been enemies. 181. And also that barbarous nations have for many ages practised the sacrifice of their children as if it were a holy work and one looked upon with favour by God, whose wickedness is mentioned by the holy Moses. For he, blaming them for this pollution, says, that, "They burn their sons and their daughters to their Gods." ' "182. And they say that to this very day the Gymnosophists among the Indians, when that long or incurable disease, old age, begins to attack them, before it has got a firm hold of them, and while they might still last for many years, kindle a fire and burn themselves. And, moreover, when their husbands are already dead, they say that their wives rush cheerfully to the same funeral pile, and whilst living endure to be burnt along with their husbands' bodies. " '18
3. One may well admire the exceeding courage of these women, who look thus contemptuously on death, and disdain it so exceedingly that they hasten and run impetuously towards it as if they were grasping immortality. XXXIV. But why, say they, ought one to praise Abraham as the attempter of a wholly novel kind of conduct, when it is only what private men and kings, and even whole nations do at appropriate seasons? 184. But I will make the following reply to the envy and ill-temper of these men. of those who sacrifice their children, some do so out of habit, as they say some of the barbarians do; others do it because they are unable by any other means to place on a good footing some desperate and important dangers threatening their cities and countries. And of these men, some have given up their children because they have been constrained by those more powerful than themselves: and others, out of a thirst for glory, and honour, and for renown at the present moment, and celebrity in all future ages. 185. Now those who sacrifice their children out of deference to custom, perform, in my opinion, no great exploit; for an inveterate custom is often as powerful as nature itself; so that it diminishes the terrible impression made by the action to be done, and makes even the most miserable and intolerable evils light to bear. 186. Again: surely, they who offer up their children out of fear deserve no praise; for praise is only given to voluntary good actions, but what is involuntary, is ascribed to other causes than the immediate actors--to the occasion, or to chance, or to compulsion from men. 1
87. Again, if any one, out of a desire for glory, abandons his son or his daughter; he would justly be blamed rather than praised; seeking acquire honour by the death of his dearest relations, while, even if he had glory, he ought rather to have risked the loss of it to secure the safety of his children. 188. We must investigate, therefore, whether Abraham was under the influence of any one of the aforesaid motives, custom, or love of glory, or fear, when he was about to sacrifice his son. Now Babylon and Mesopotamia, and the nation of the Chaldaeans, do not receive the custom of sacrificing their children; and these are the countries in which Abraham had been brought up and had lived most of his time; so that we cannot imagine that his sense of the misfortune that he was commanded to inflict upon himself was blunted by the frequency of such events. 189. Again, there was no fear from men which pressed upon him, for no one knew of this oracular command which had been given to him alone, nor was there any common calamity pressing upon the land in which he was living, such as could only be remedied by the destruction of his most excellent son. 190. May it not have been, however, from a desire to obtain praise from the multitude that he proceeded to this action? But what praise could be obtained in the desert, when there was no one likely to be present who could possibly say anything in his favour, and when even his two servants were left at a distance on purpose that he might not seem to be hunting after praise, or to be making a display by bringing witnesses with him to see the greatness of his devotion? XXXV. ' "191. Therefore putting a barrier on their unbridled and evil-speaking mouths, let them moderate that envy in themselves which hates everything that is good, and let them forbear to attack the virtues of men who have lived excellently, which they ought rather to reward and decorate with panegyric. And that this action of Abraham's was in reality one deserving of praise and of all love, it is easy to see from many circumstances. " "192. In the first place, then, he laboured above all men to obey God, which is thought an excellent thing, and an especial object for all men's desire, by all right-minded persons, to such a degree, that he never omitted to perform anything which God commanded him, not even if it was full of arrogance and ingloriousness, or even of positive pain and misery; for which reason he also bore, in a most noble manner, and with the most unshaken fortitude, the command given to him respecting his son. " '19
3. In the second place, though it was not the custom in the land in which he as living, as perhaps it is among some nations, to offer human sacrifices, and custom, by its frequency, often removes the horror felt at the first appearance of evils, he himself was about to be the first to set the example of a novel and most extraordinary deed, which I do not think that any human being would have brought himself to submit to, even if his soul had been made of iron or of adamant; for as some one has said, -- "Tis a hard task with nature to contend." 194. In the second place, after he had become the father of this his only legitimate son, he, from the moment of his birth, cherished towards him all the genuine feelings of affection, which exceeds all modest love, and all the ties of friendship which have ever been celebrated in the world. 195. There was added also, this most forcible charm of all, that he had become the father of this son not in the prime of his life, but in his old age. For parents become to a certain degree insane in their affection for their children of their old age, either from the circumstance of their having been wishing for their birth a long time, or else because they have no longer any hope that they shall have any more; nature having taken her stand there as at the extreme and furthest limit. ' "196. Now there is nothing unnatural or extraordinary in devoting one child to God out of a numerous family, as a sort of first fruits of all one's children, while one still has pleasure in those who remain alive, who are no small comfort and alleviation of the grief felt for the one who is sacrificed. But the man who gives the only beloved son that he is possessed of performs an action beyond all powers of language to praise, as he is giving nothing to his own natural affection, but inclining with his whole will and heart to show his devotion to God. " '1
97. Accordingly this is an extraordinary and almost unprecedented action which was done by Abraham. For other men, even if they have yielded up their children to be sacrificed on behalf of the safety of their native land or of their armies, have either remained at home themselves, or have kept at a distance from the altar of sacrifice; or at least, if they have been present they have averted their eyes, and left others to strike the blow which they have not endured to witness. 198. But this man, like a priest of sacrifice himself, did himself begin to perform the sacred rite, although he was a most affectionate father of a son who was in all respects most excellent. And, perhaps, according to the usual law and custom of burnt offerings he was intending to solemnise the rite by dividing his son limb by limb. And so he did not divide his feelings and allot one part of his regard to his son and another part to piety to God: but he devoted the whole soul, entire and undivided, to holiness; thinking but little of the kindred blood which flowed in the victim. ' "199. Now of all the circumstances which we have enumerated what is there which others have in common with Abraham? What is there which is not peculiar to him, and excellent beyond all power of language to praise? So that every one who is not struck by nature envious and a lover of evil must be struck with amazement and admiration for his excessive piety, even if he should not call at once to mind all the particulars on which I have been dwelling, but only some one of the whole number; for the conception of any one of these particulars is sufficient by a brief and faint outline to display the greatness and loftiness of the father's soul; though there is nothing petty in the action of the wise man. XXXVI. " '200. But the things which we have here been saying do not appear solely in the plain and explicit language of the text of the holy scriptures; but they appear, moreover, to exhibit a nature which is not so evident to the multitude, but which they who place the objects of the intellect above those perceptible by the outward senses, and who are able to appreciate them, recognise. And this nature is of the following description. 201. The victim who was about to be sacrificed is called in the Chaldaean language, Isaac; but if this name be translated into the Grecian language, it signifies, "laughter;" and this laughter is not understood to be that laughter of the body which is frequent in child sport, but is the result of settled happiness and rejoicing of the mind. 202. This kind of laughter the wise man is appropriately said to offer as a sacrifice to God; showing thus, by a figure, that to rejoice does properly belong to God alone. For the human race is subject to sorrow and to exceeding fear, from evils which are either present or expected, so that men are either grieved at unexpected evils actually pressing upon them, or are kept in suspense, and disquietude, and fear with respect to those which are impending. But the nature of God is free from grief, and exempt from fear, and enjoys the immunity from every kind of suffering, and is the only nature which possesses complete happiness and blessedness. 20
3. Now to the disposition which makes this confession in sincerity, God is merciful, and compassionate, and kind, driving envy to a distance from him; and to it he gives a gift in return, to the full extent of the power of the person benefited to receive it, and he all but gives such a person this oracular warning, saying, "I well know that the whole species of joy and rejoicing is the possession of no other being but me, who am the Father of the universe; 204. nevertheless, though it belongs to me, I have no objection to those who deserve it enjoying a share of it. But who can be deserving to do so, save he who obeys me and my will? for to this man it shall be given to feel as little grief as possible and as little fear as possible, proceeding along that road which is inaccessible to passions and vices, but which is frequented by excellence of soul and virtue." 205. And let no one fancy that that unmixed joy, which is without any alloy of sorrow, descends from heaven to the earth, but rather, that it is a combination of the two, that which is the better being predomit in the mixture; in the same manner as the light in heaven is unalloyed and free from any admixture of darkness, but in the sublunary atmosphere it is mingled with dark air. 206. For this reason, it seems to me to have been, that Sarah, the namesake of virtue, who had previously laughed, denied her laughter to the person who questioned her as to the cause of it, fearing lest she might be deprived of her rejoicing, as belonging to no created being, but to God alone; on which account the holy Word encouraged her, and said, "Be not afraid," thou hast laughed a genuine laugh, and thou hast a share in real joy; 207. for the Father has not permitted the race of mankind to be wholly devoured by griefs, and sorrows, and incurable anguish, but has mingled in their existence something of a better nature, thinking it fitting that the soul should sometimes enjoy rest and tranquillity; and he has also designed that the souls of wise men should be pleased and delighted for the greater portion of their existence with the contemplation of the soul. XXXVII.
250. For which reason I will not delay to deck a new bride for you, that she may fulfil what is wanting on my part. And if the prayers which we will offer up for the birth of children be blessed with success, then the children which are born shall be your own legitimate children, but by adoption they shall be by all means mine. 251. "And that you may have no suspicion of any jealousy on my part, take, if you will, my own handmaid to wife; who is a slave indeed as to her body, but free and noble as to her mind; whose good qualities I have for a long time proved and experienced from the day when she was first introduced into my house, being an Egyptian by blood, and a Hebrew by deliberate choice.
256. For when Abraham had lost such a partner of his whole life, as our account has shown her to have been, and as the scriptures testify that she was, he still like a wrestler prevailed over the grief which attacked him and threatened to overwhelm his soul; strengthening and encouraging with great virtue and resolution, reason, the natural adversary of the passions, which indeed he had always taken as a counsellor during the whole of his life; but at this time above all others, he thought fit to be guided by it, when it was giving him the best and most expedient advice. 257. And the advice was this; not to afflict himself beyond all measure, as if he were stricken down with a novel and unprecedented calamity; nor, on the other hand, to give way to indifference, as if nothing had happened calculated to give him sorrow. But rather to choose the middle way in preference to either extreme; and to endeavour to grieve in a moderate degree; not being indigt at nature for having reclaimed what belonged to her as her due; and bearing what had befallen him with a mild and gentle spirit.
270. But not only do the holy scriptures bear witness to the faith of Abraham in the living God, which faith is the queen of all the virtues, but moreover he is the first man whom they speak of as an elder; though they were men who had preceded him who had lived three times as many years (or even more still) as he had, not one of whom is handed down to us as worthy of the appellation. And may we not say that this is in strict accordance with natural truth? For he who is really an elder is looked upon as such, not with reference to his length of time, but to the praiseworthiness of his life.
275. Thus much is sufficient to say on this subject. But God, adding to the multitude and magnitude of the praises of the wise man one single thing as a crowning point, says that "this man fulfilled the divine law, and all the commandments of God," not having been taught to do so by written books, but in accordance with the unwritten law of his nature, being anxious to obey all healthful and salutary impulses. And what is the duty of man except most firmly to believe those things which God asserts? 276. Such is the life of the first author and founder of our nation; a man according to the law, as some persons think, but, as my argument has shown, one who is himself the unwritten law and justice of God. '. None |
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52. Philo of Alexandria, On The Eternity of The World, 117 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, critics of
Found in books: Feldman (2006) 264; Gruen (2020) 152
| 117. Theophrastus, moreover, says that those men who attribute a beginning and destructibility to the world are deceived by four particulars of the greatest importance, the inequalities of the earth, the retreat of the sea, and dissolution of each of the parts of the universe, and the destruction of different terrestrial animals in their kinds; ''. None |
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53. Philo of Alexandria, On Husbandry, 6, 10, 101 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, encomia on • Abraham, faith of • Abraham, humanity of • Abraham, moderation of • Abraham, praise of • Abraham, wise • Sarah, Abraham mourning • encomia, on Abraham • humanity of Abraham
Found in books: Birnbaum and Dillon (2020) 378, 386, 402; Geljon and Runia (2019) 164, 215; Smith and Stuckenbruck (2020) 8
| 6. He therefore occupies himself with improving the character of wild trees, and making them fruitful, and with further improving the character of fruitful trees by his care, and with reducing by pruning those branches which through superfluity of nourishment are too luxuriant, and with inducing those which are contracted and crowded to grow by the extension of their young shoots. Moreover, those trees which are of good sorts, and which make many shoots, he propagates by extending them under the earth in ditches of no very great depth, and those which do not produce good fruit he endeavours to improve by the insertion of other kinds into their roots, connecting them by the most natural union. For the same thing happens likewise in the case of men, that they firmly unite into their own family adopted sons, who are unconnected with them in blood, but whom they make their own on account of their virtues.
10. By means of this husbandry, all the trees of the passions and vices, which soot forth and grow up to a height, bringing forth pernicious fruits, are rooted up, and cut down, and cleared away, so that not even the smallest fragment of them is left, from which any new shoots of evil actions can subsequently spring up. '
101. For the indulgences of intemperance and gluttony, and whatever other vices the immoderate and insatiable pleasures, when completely filled with an abundance of all external things, produce and bring forth, do not allow the soul to proceed onwards by the plain and straight road, but compel it to fall into ravines and gulfs, until they utterly destroy it; but those practices which adhere to patience, and endurance, and moderation, and all other virtues, keep the soul in the straight road, leaving no stumbling block in the way, against which it can stumble and fall. Very naturally, therefore, has Moses declared that temperance clings to the right way, because it is plain that the contrary habit, intemperance, is always straying from the road. XXIII. '. None |
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54. Philo of Alexandria, On The Cherubim, 4, 7-10, 17, 27-29, 41, 44-47, 50, 106 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, Lot contrasted with • Abraham, hospitality of • Abraham, humanity of • Abraham, passivity of, in Egypt • Abraham, vs. Abram • Chaldeans, Abraham contrasted with • Isaac son of Abraham, patriarch • Lot, Abraham contrasted with • Socrates, Abraham surpassing • Sodom, Abraham bargaining over, omission of • covenant, Abraham’s name change and • etymologies, of “Abraham” and “Abram” • humanity of Abraham • humanity, Abraham loving • migrations of Abraham • migrations of Abraham, allegorical interpretation of • passivity, of Abraham in Egypt • perception of God, by Abraham • piety of Abraham, hospitality and • piety of Abraham, love of humanity and • the sage, Abraham as
Found in books: Birnbaum and Dillon (2020) 222, 223, 225, 226, 245, 248, 259, 277; Bloch (2022) 63; DeJong (2022) 287, 289; Geljon and Runia (2019) 202; Gruen (2020) 152, 157; Marcar (2022) 147; Salvesen et al (2020) 122; Sly (1990) 73, 132, 137, 139, 151, 152, 154
| 4. And we must speak of the causes of her first flight, and then again of her second perpetual banishment. Before the names of the two were changed, that is to say, before they had been altered for the better as to the characteristics of their souls, and had been endowed with better dispositions, but while the name of the man was still Abram, or the sublime father, who delighted in the lofty philosophy which investigates the events which take place in the air, and the sublime nature of the beings which exist in heaven, which mathematical science claims for itself as the most excellent part of natural philosophy,
7. But when Abram, instead of an inquirer into natural philosophy, became a wise man and a lover of God, having his name changed to Abraham, which being interpreted means the great father of sounds; for language when uttered sounds, and the father of language is the mind, which has attained to what is virtuous. And when Sarai instead of being my authority, had her name also changed to Sarah, the meaning of which is princess, and this change is equivalent to becoming generic and imperishable virtue, instead of virtue special and perishable: 8. then will arise the genus of happiness that is to say, Isaac; and he, when all the feminine Affections have ceased, and when the passion of joy and cheerfulness are dead, will eagerly pursue, not childish amusements, but divine objects; then too those elementary branches of instruction which bear the name of Agar, will be cast out, and their sophistical child will also be cast out, who is named Ishmael. III. 9. And they shall undergo eternal banishment, God himself confirming their expulsion, when he bids the wise man obey the word spoken by Sarah, and she urges him expressly to cast out the serving woman and her son; and it is good to be guided by virtue, and especially so when it teaches such lessons as this, that the most perfect natures are very greatly different from the mediocre habits, and that wisdom is a wholly different thing from sophistry; for the one labours to devise what is persuasive for the establishment of a false opinion, which is pernicious to the soul, but wisdom, with long meditation on the truth by the knowledge of right reason, bring real advantage to the intellect. 10. Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. '1
7. And therefore it is enjoined to the priest and prophet, that is to say to reason, "to place the soul in front of God, with the head Uncovered," that is to say the soul must be laid bare as to its principal design, and the sentiments which it nourished must be revealed, in order that being brought before the judgment seat of the most accurate vision of the incorruptible God, it may be thoroughly examined as to all its concealed disguises, like a base coin, or, on the other hand, if it be found to be free from all participation in any kind of wickedness, it may wash away all the calumnies that have been uttered against its bringing him for a testimony to its purity, who is alone able to behold the soul naked. VI. 2
7. I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created; 28. and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, On the Cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything. 29. And do thou, O my mind, receive the impression of each of these cherubims unadulterated, that thus becoming thoroughly instructed about the ruling authority of the Creator of all things and about his goodness, thou mayest receive a happy inheritance; for immediately thou shalt understand the conjunction and combination of these imperishable powers, and learn in what respects God is good, his majesty arising from his sovereign power being all the time conspicuous; and in what he is powerful, his goodness, being equally the object of attention, that is this way thou mayest attain to the virtues which are engendered by these conceptions, namely, a love and a reverential awe of God, neither being uplifted to arrogance by any prosperity which may befall thee, having regard always to the greatness of the sovereignty of thy King; nor abjectly giving up hope of better things in the hour of unexpected misfortune, having regard, then, to the mercifulness of thy great and bounteous God.
41. for since we say, that woman is to be understood symbolically as the outward sense, and since knowledge consists in alienation from the outward sense and from the body, it is plain that the lovers of wisdom must repudiate the outward sense rather than choose it, and is not this quite natural? for they who live with these men are in name indeed wives, but in fact virtues. Sarah is princess and guide, Rebecca is perseverance in what is good; Leah again is virtue, fainting and weary at the long continuance of exertion, which every foolish man declines, and avoids, and repudiates; and Zipporah, the wife of Moses, is virtue, mounting up from earth to heaven, and arriving at a just comprehension of the divine and blessed virtues which exist there, and she is called a bird.
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4. Who, then, is it who sows good seed in them, except the Father of the universe, the uncreated God, he who is the parent of all things? This, therefore, is the being who sows, and presently he bestows his own offspring, which he himself did sow; for God creates nothing for himself, inasmuch as he is in need of nothing, but he creates every thing for him who is able to take it.
45. And I will bring forward as a competent witness in proof of what I have said, the most holy Moses. For he introduces Sarah as conceiving a son when God beheld her by himself; but he represents her as bringing forth her son, not to him who beheld her then, but to him who was eager to attain to wisdom, and his name is called Abraham.
46. And he teaches the same lesson more plainly in the case of Leah, where he says that "God opened her Womb." But to open the womb is the especial business of the husband. And she having conceived, brought forth, not to God, for he alone is sufficient and all-abundant for himself, but to him who underwent labour for the sake of that which is good, namely, for Jacob; so that in this instance virtue received the divine seed from the great Cause of all things, but brought forth her offspring to one of her lovers, who deserved to be preferred to all her other Suitors.
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7. Again, when the all-wise Isaac addressed his supplications to God, Rebecca, who is perseverance, became pregt by the agency of him who received the supplication; but Moses, who received Zipporah, that is to say, winged and sublime virtue, without any supplication or entreaty on his part, found that she conceived by no mortal man. XIV.
50. For the association of men, with a view to the procreation of children, makes virgins women. But when God begins to associate with the soul, he makes that which was previously woman now again virgin. Since banishing and destroying all the degenerate appetites unbecoming a human being, by which it had been made effeminate, he introduces in their stead genuine, and perfect, and unadulterated virtues; therefore, he will not converse with Sarah before all the habits, such as other women have, have left her, and till she has returned into the class of pure virgins. XV.
106. Such a house then being prepared in the race of mankind, all things on earth will be filled with good hopes, expecting the return of the powers of God; and they will come, bringing laws from heaven, and bonds, for the purpose of sanctifying the hallowing it, according to the command of their Father; then becoming the associates and constant companions of these souls which love virtue, they sow in them the genus of happiness: as they gave to the wise Abraham his son Isaac as the most perfect proof of their gratitude for the hospitality which they experienced from him. '. None |
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55. Philo of Alexandria, On The Confusion of Tongues, 4, 6-9, 14, 48, 108, 129 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, • Abraham, criticism of • Abraham, critics of • Abraham, defense of • Abraham, encomia on • Abraham, faith of • Abraham, humanity of • Abraham, praise of • Abraham, vs. Abram • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from apostates • criticism of Abraham, from non-Jews • encomia, on Abraham • humanity of Abraham • rewards of Abraham, faith as
Found in books: Birnbaum and Dillon (2020) 316, 317, 364, 365, 401; Bloch (2022) 168; Feldman (2006) 263; Geljon and Runia (2019) 189, 288; Niehoff (2011) 142; Wilson (2010) 369
| 4. Certainly, this one fable resembles that which is composed about the Aloadae, who the greatest and most glorious of all poets, Homer, says, had in contemplation to heap the three loftiest mountains on one another, and to build them into one mass, hoping that by this means there would be a road for them, as they were desirous to mount up to heaven, and that by these mountains it would be easy for them to be raised to the height of the sky. And the verses of Homer on this subject are these:-- High on Olympus' top they strove to raise Gigantic Ossa; and on Ossa's heights To place the leafy Pelion, that heaven Might thus become accessible. But Olympus and Ossa and Pelion are the names of mountains. " '
6. And there is also another story akin to this, related by the deviser of fables, concerning the sameness of language existing among animals: for they say that formerly, all the animals in the world, whether land animals, or aquatic ones, or winged ones, had but one language, and that, just as among men Greeks speak the same language as Greeks, and the present race of barbarians speaks the same language as barbarians, exactly in the same manner every animal was able to converse with every other animal with which it might meet, and with which it did anything, or from which it suffered anything, so that they sympathised with one another at their mutual misfortunes, and rejoiced whenever any of them met with any good fortune; 7. for they could impart their pleasures and their annoyances to one another by their sameness of language, so that they felt pleasure together and pain together; and this similarity of manners and union of feelings lasted, until being sated with the great abundance of good things which they enjoyed, as often happens, they were at last drawn on to a desire of what was unattainable, and even sent an embassy to treat for immortality, requesting to be released from old age, and to be always endowed with the vigour of youth, saying, that already one animal of their body, and that a reptile, the serpent, had received this gift; for he, having put off old age, was allowed again to grow young; and that it was absurd for the more important animals to be left behind by an inferior one, or for their whole body to be distanced by one. 8. However, they suffered the punishment suitable to their audacity, for they immediately were separated in their language, so that, from that time forth, they have not been able to understand one another, by reason of the difference in the dialects into which the one common language of them all had been divided. IV. 9. But he who brings his account nearer the truth, has distinguished between the rational and irrational animals, so that he testifies that identity of language belong to men alone: and this also, as they say, is a fabulous story. And indeed they affirm, that the separation of language into an infinite variety of dialects, which Moses calls the confusion of tongues, was effected as a remedy for sins, in order that men might not be able to cooperate in common for deeds of wickedness through understanding one another; and that they might not, when they were in a manner deprived of all means of communication with one another, be able with united energies to apply themselves to the same actions. 1
4. Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. ' "
48. for every one of them, proposing to himself riches or glory as his object, aims all the actions of his life as so many arrows at it, and neglects equality, and pursues inequality, and repudiates associations, and labours to acquire to himself all the possessions together properly belonging to every one; he is a misanthrope and a hater of all his fellows, making a hypocritical pretence of benevolence, being a companion of a bastard kind of flattery, an enemy of genuine friendship, a foe to truth, a champion of falsehood, slow to do good, swift to do injury, very ready to calumniate, very slow to defend, clever at deceiving, most perjured, most faithless, a slave of anger, yielding to pleasure, a guardian of all that is evil, a destroyer of all that is good. XIII.
108. and these are, as is natural, the archetypes and models of the others, inasmuch as they have received a more divine building, and the others are but imitations of them, as consisting of perishable substances. But there are two species of cities, the one better, the other worse. That is the better which enjoys a democratic government, a constitution which honours equality, the rulers of which are law and justice; and such a constitution as this is a hymn to God. But that is the worse kind which adulterates this constitution, just as base and clipped money is adulterated in the coinage, being, in fact, ochlocracy, which admires inequality, in which injustice and lawlessness bear sway. '
129. And the name is, as the Hebrews say, Phanuel, which translated into our language means, "turning away from God." For any strong building which is erected by means of plausible arguments is not built for the sake of any other object except that of averting and alienating the mind from the honour due to God, than which object what can be more iniquitous? '. None |
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56. Philo of Alexandria, On The Preliminary Studies, 1, 5, 9, 11-24, 27, 34-38, 48-51, 53, 61, 65, 73-79, 95, 102, 106-113, 116, 120, 139, 180 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, • Abraham, as planter • Abraham, as universal exemplar • Abraham, diplomacy of • Abraham, gentleness of • Abraham, humanity of • Abraham, peace loved by • Abraham, wise • Chaldeans, Abraham contrasted with • Egypt, Abraham’s marriage preserved in • Terian, Abraham • dispute between Abraham and Lot • dispute between Abraham and Lot, allegorical interpretation of • dispute between Abraham and Lot, literal interpretation of • etymologies, of “Abraham” and “Abram” • humanity of Abraham • humanity, Abraham loving • learning and teaching, Abraham associated with • migrations of Abraham • migrations of Abraham, allegorical interpretation of • migrations of Abraham, as spiritual • migrations of Abraham, literal and ethical interpretations of • migrations of Abraham, second • perception of God, by Abraham • piety of Abraham, love of humanity and • piety of Abraham, proofs of • rewards of Abraham, for piety • rewards of Abraham, protection of marriage as • the sage, Abraham as
Found in books: Birnbaum and Dillon (2020) 169, 191, 210, 216, 221, 224, 233, 340, 345, 366, 370, 376; Bloch (2022) 32; Corrigan and Rasimus (2013) 194, 435; Geljon and Runia (2013) 99; Geljon and Runia (2019) 210, 212; Gruen (2020) 157; Gunderson (2022) 27; Martens (2003) 89; Niehoff (2011) 173; Sly (1990) 1, 73, 129, 151, 154, 166; Stuckenbruck (2007) 399; Wilson (2010) 401, 405
| 1. "But Sarah the wife of Abraham had not borne him any child. And she had an Egyptian handmaiden, who name was Hagar. And Sarah said unto Abraham, Behold, the Lord has closed me up, so that I should not bear children; go in unto my handmaiden that thou mayest have children by Her." '
5. But neither is wealth, which it is not possible to employ, of any advantage to its possessors, nor is the fertility of wisdom of any service to us, unless it also brings forth such things as are serviceable to us. For some persons it judges to be in every respect worthy of living in its company; but others appear to have not yet arrived at such an age, as to be able to support so highly praised and well regulated a charge; whom, however, it permits to enter upon the preliminaries of marriage, holding out to them a hope that they may hereafter consummate the wedlock.
9. On this account he does not say that Sarah did not bring forth at all, but only that she did not bring forth for him, for Abraham. For we are not as yet capable of becoming the fathers of offspring of virtue, unless we first of all have a connection with her handmaiden; and the handmaiden of wisdom is the encyclical knowledge of music and logic, arrived at by previous instruction.
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1. And as you must know that it is common for there to be great preludes to great propositions, and the greatest of all propositions is virtue, for it is conversant about the most important of all materials, namely, about the universal life of man; very naturally, therefore, that will not employ any short preface, but rather it will use as such, grammar, geometry, astronomy, rhetoric, music, and all the other sorts of contemplation which proceed in accordance with reason; of which Hagar, the handmaid of Sarah, is an emblem, as we will proceed to show.
12. "For Sarah," says Moses, "said unto Abraham, Behold, the Lord has closed me up, so that I may not bear children. Go in unto my handmaiden, that thou mayest have children by her." Now, we must take out of the present discussion those conjunctions and connections of body with body which have pleasure for their end. For this is the connection of the mind with virtue, which is desirous to have children by her, and which, if it cannot do so at once, is at all events taught to espouse her handmaid, namely, intermediate instruction. IV.
13. And here it is worth while to admire wisdom, by reason of its modesty, which has not thought fit to reproach us with the slowness of our generation, or our absolute barrenness. And this, too, though the oracle says truly that she brought forth no child, not out of envy, but because of the unsuitableness of our own selves. For, says she, "The Lord has closed me up so, that I may not bear children." And she no longer adds the words, "to you," that she may not appear to mention the misfortunes of others, or to reproach them with theirs.
14. "Therefore," says she, "go thou in to my handmaiden," that is to say, to the intermediate instruction of the intermediate and encyclical branches of knowledge, "that you may first have children by her;" for hereafter you shall be able to enjoy a connection with her mistress, tending to the procreation of legitimate children.
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5. For grammar, by teaching you the histories which are to be found in the works of poets and historians, will give you intelligence and abundant learning; and, moreover, will teach you to look with contempt on all the vain fables which erroneous opinions invent, on account of the ill success which history tells us that the heroes and demigods who are celebrated among those writers, meet with.
16. And music will teach what is harmonious in the way of rhythm, and what is ill arranged in harmony, and, rejecting all that is out of tune and all that is inconsistent with melody, will guide what was previously discordant to concord. And geometry, sowing the seeds of equality and just proportion in the soul, which is fond of learning, will, by means of the beauty of continued contemplation, implant in you an admiration of justice.
17. And rhetoric, having sharpened the mind for contemplation in general, and having exercised and trained the faculties of speech in interpretations and explanations, will make man really rational, taking care of that peculiar and especial duty which nature has bestowed upon it, but upon no other animal whatever. ' "
18. And dialectic science, which is the sister, the twin sister of rhetoric, as some persons have called it, separating true from false arguments, and refuting the plausibilities of sophistical arguments, will cure the great disease of the soul, deceit. It is profitable, therefore, to aide among these and other sciences resembling them, and to devote one's especial attention to them. For perhaps, I say, as has happened to many, we shall become known to the queenly virtues by means of their subjects and handmaidens. " '
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9. Do you not see that our bodies do not use solid and costly food before they have first, in their age of infancy, used such as had no variety, and consisted merely of milk? And, in the same way, think also that infantine food is prepared for the soul, namely the encyclical sciences, and the contemplations which are directed to each of them; but that the more perfect and becoming food, namely the virtues, is prepared for those who are really full-grown men. V. 20. Now the first characteristics of the intermediate instruction are represented by two symbols, the race and the name. As to race, the handmaiden is an Egyptian, and her name is Hagar; and this name, being interpreted, means "emigration." For it follows of necessity that the man who delights in the encyclical contemplations, and who joins himself as a companion to varied learning, is as such enrolled under the banners of the earthly and Egyptian body; and that he stands in need of eyes in order to see and to read, and of ears in order to attend and to hear, and of his other external senses, in such a manner as to be able to unfold each of the objects of the external sense. 2
1. For it is not natural to suppose that the subject of judgment can possibly be comprehended without some power which is to judge; and the power which judges of the objects of the external sense is the external sense, so that without the external sense it would not be possible for any thing in that world which is perceptible by the external sense to be accurately known, though those are the matters which are the principal field for philosophical speculation. But the external sense, being that portion of the soul which most resembles the body, is deeply rooted in the entire vessel of the soul; and the vessel of the soul is, by a figurative way of speaking, called Egypt. 22. And there is one characteristic derived from her race, which the handmaiden of virtue possesses. But what or what kind of characteristic that is which is derived from the name, we must now proceed to consider. The intermediate instruction has the same rank and classification as a sojourner. For all knowledge, and wisdom, and virtue, are the only real native and original inhabitants and citizens of the universe. And all the others kinds of instruction, which obtain the second, and third, and lowest honours, are on the confines, between foreigners and citizens. For they are not connect with either race without some alloy, and yet again they are not connected with both according to a certain community and participation. 23. For they are sojourners from the fact of their passing their time among citizens; but from the fact of their not being settled inhabitants, they also resemble foreigners. In the same manner, according to my idea, as adopted children, inasmuch as they inherit the property of those who have adopted them, resemble real legitimate children; but inasmuch as they were not begotten by them, they resemble strangers. The same relation, then, that a mistress has to her handmaidens, or a wife, who is a citizen, to a concubine, that same relation has virtue, that is Sarah, to education, that is Hagar. So that very naturally, since the husband, by name Abraham, is one who has an admiration for contemplation and knowledge; virtue, that is Sarah, would be his wife, and Hagar, that is all kinds of encyclical accomplishments, would be his concubine. 24. Whoever, therefore, has acquired wisdom from his teachers, would never reject Hagar. For the acquisition of all the preliminary branches of education is wholly necessary. VI. But if any one, having determined on perseveringly enduring labours in the cause of virtue, devotes himself to continued study, practising and meditating without intermission, that man will marry two citizens, and also an equal number of concubines, the handmaidens of the citizens.
27. For the one trains us, by means of the external senses and the parts of speech, to look contemptuously upon all things which it is proper to disregard, such as glory, and wealth, and pleasure, which the principal and general multitude of common men look upon as things to be admired and striven for, their sense of hearing being corrupted, and the tribunal of all the other external senses being corrupted likewise.
34. But these men were husbands of many wives and concubines, not only of such as were citizens, as the sacred scriptures tell us. But Isaac had neither many wives nor any concubine at all, but only his first and wedded wife, who lived with him all his life. 3
5. Why was this? Because the virtue acquired by teaching, which Abraham pursues, requires many things, both such as are legitimate according to prudence, and such also as are illegitimate according to the exegetical contemplations of preliminary instruction. And there is also a virtue which is made perfect by practice, to which Jacob appears to have been devoted; for exercises consist of many and various dogmas and doctrines, some leading and others following, some leading the way, and others arriving later, and bringing at one time more serious, and at other times lighter labours. 36. But the self-instructed race, of which Isaac was a partaker, the excellent country of the mastery over the passions, has received as its share a nature simple, and unmixed, and unalloyed, standing in no need of either practice or instruction in which there is need of the concubine sciences, and not only of the citizen wives; for when God has showered down from above that most requisite benefit of knowledge, self-taught, and having no need of a preceptor, it would be impossible any longer for a man to live with the slavish and concubine arts, having a desire for bastard doctrines as his children. For the man who has arrived at this honour, is inscribed as the husband of the mistress and princess virtue; and she is called in the Greek language, perseverance, but among the Hebrews her name is Rebekkah. 37. For he who, by reason of the happy constitution of his own nature and by the prolific fertility of his soul, has attained to wisdom without encountering labour or enduring hardship, stands in need of no further improvement; 38. for he has at hand the perfect gifts of God, inspired by means of those most ancient graces, and he wishes and prays that they may remain lasting. In reference to which, it appears to me to be that the Author of all goodness gave him perseverance as his wife, in order that his mercies might endure for ever to the man who had her for his wife. VIII.
48. for, inasmuch as he is a relation of the wise Abraham, he partakes of that light which is according to wisdom; but inasmuch as he did not join him in his emigration from the crated to the uncreated being, from the world to the Creator of the world, he has acquired only a lame and imperfect knowledge, intermittent and delaying, or rather put together like a lifeless statue; 4
9. for he does not depart and quit his abode in the Chaldaean country, that is to say, he does not separate himself from the speculations concerning astronomy; honouring that which is created rather than him who created it, and the world in preference to God; or rather, I should say, looking on the world itself as an absolute independent God, and not as the work of an absolute God. X.
50. And he takes Milcah for his wife, not being some queen who by the dispensations of fortune governs some nation of men, or some city, but only one who bears a common name, the same as here. For, just as a person would not be widely wrong who called the world, as being the most excellent of all created things, the king of the objects of the external sense; so, also, one may call the knowledge which is conversant about the heaven, which knowledge those who study astronomy and the Chaldaeans possess in an eminent degree, the queen of all the sciences.
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1. This, therefore, is the wife who is a citizen; but the concubine is she who sees one only of all existing things at a time, even though it may be the most worthless of all. It is given, therefore, to the most excellent race to see the most excellent of things, namely, the really living God; for the name Israel, being interpreted, means "seeing God." But to him who aims at the second prize, it is allowed to see that which is second best, namely, the heaven which is perceptible by the external senses, and the harmonious arrangement of the stars therein, and their truly musical and wellregulated motion. ' "
53. For, as among physicians that which is called theoretical medical skill, is a long way from doing any good to those that are sick--for diseases are cured by medicines, and by operations, and by regimen, and not by discussions or theories; so also in philosophy, there is a set of word-traffickers and word-eaters, who have neither the will nor the skill to heal a life which is full of infirmities, but who, from their very earliest infancy to the extremity of old age, are not ashamed to cavil, and quibble, and wrangle about figurative expressions, as if happiness consisted in an interminable and profitless minuteness of accuracy in the matter of nouns and verbs, and not in the improving and ameliorating the moral character, the true fountain of the persons' disposition; and in expelling the vices, and driving them out of its boundaries, and establishing the virtues as settlers within them. XI. " '6
1. But as the head is the chief of all the aforementioned parts of an animal, so is Esau the chief of this race, whose name is at one time interpreted "an oak," and at another, "a thing made." It is interpreted an oak, in reference to his being unbending, and implacable, and obstinate, and stiffnecked by nature, and having folly for his chief fellow counsellor, and being as such of a truly oaken character. And it is interpreted "a thing made," inasmuch as a life according to folly is an invention and a fable, full of tragic pomp and vain boasting; and, on the other hand, of mockery and comic ridicule, having in it nothing sound, being full of falsehood, having utterly cast off truth, and disregarding as a thing of no value, that nature which is void of distinctive qualities, or of particular species, but plain and sincere, which the practiser of virtue loves. 6
5. But still what advantage is derived from all that is said? For men, instead of attending, turn their mind in other directions, some to marine and mercantile affairs, others to rents and agriculture; some to public honours and affairs of state, some to the gains to be derived from each different profession and art, others to revenging themselves upon their enemies, others again to the enjoyments to be derived from the indulgence of the amorous appetites, and in short every body is under the influence of some distracting idea or other; so that, as far as the subjects of the discussion are concerned, they are completely deaf, and are present with their bodies only, but are at a distance as to their minds, being in no particular different from images or statues. ' "
73. And here it is worth while to raise the question why it is that now again Moses calls the wife of Abraham Sarah, when he had already repeatedly told us what her name was before; for he was not a writer who ever indulged in that worst description of prolixity, tautology. What, then, are we to say? Since she is about to betroth to him the handmaiden of wisdom, encyclical instruction, he says that she did not forget the duty which she owed to her mistress, but knew that she was, both in law and in her master's feelings, his wife, and that she herself was only such because of necessity and the force of opportunity. And this happens to every man who is fond of learning. And he who has experienced it may be looked upon as the most trustworthy witness to this fact. " '74. At all events I, when I was first excited by the stimulus of philosophy to feel a desire for it, when I was very young connected myself with one of her handmaidens, namely, grammar; and all the offspring of which I became the father by her, such as writing, reading, and the acquaintance with the works of the poets and historians, I attributed to the mistress. 7
5. And at a subsequent time, forming connection with another of her handmaidens, geometry, and admiring her beauty (for she had beautiful symmetry and proportions in all her parts), I still appropriated none of the offspring, but carried them to the citizen wife, and bestowed them on her. 76. I was desirous also to form a similar connection with a third, and she was full of good rhythm, well arranged, and well limbed, and was called music. And by her I became the parent of diatonic, and chromatic, and harmonic, and combined and separate melodies, and all the different concords belonging to fourths and to fifths, and to the diapason. And, again, I concealed none of all these things, in order that my legitimate citizen wife might become wealthy, being ministered unto by a multitude of ten thousand servants; 77. for some men, being attracted by the charms of handmaidens, have neglected their true mistress, philosophy, and have grown old, some in poetry, and others in the study of painting, and others in the mixture of colours, and others in ten thousand other pursuits, without ever being able to return to the proper mistress; 78. for each act has its own peculiar brillliancies, certain attractive powers, by which some persons are allured and overcome, forgetting all the covets which they have made with philosophy; but he who abides by the agreements which he has made, provides every thing from all quarters with a view to pleasing her. Very appropriately, therefore, does the sacred scripture, admiring his good faith in respect of his legitimate wife, say that even now Sarah was his true wife, inasmuch as he only took his handmaid into his bed out of complaisance towards her; 7
9. and, indeed, in the same manner as the encyclical branches of education contribute to the proper comprehension of philosophy, so also does philosophy aid in the acquisition of wisdom; for philosophy is an attentive study of wisdom, and wisdom is the knowledge of all divine and human things, and of the respective causes of them. Therefore, just as encyclical accomplishments are the handmaidens of philosophy, so also is philosophy the handmaiden of wisdom;
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5. But also it is expressly ordered, that men should offer as first fruits the tenths, not only of animals, but also of all the things which grow up out of the earth; "For," says the scripture, "every tenth of the earth from the seed and from the fruit of every tree, is holy to the Lord: and every tenth of oxen and sheep, and everything of any cattle which passes under the rod, of all these the tenth shall be holy to the Lord."
102. Very appropriately, therefore, in the case of sacrifices also, the tenth part of the measure of fine wheat flour will be brought upon the altar, together with the victims. But the number of nine, which is what is left of the number ten, will remain among us.
106. This is, to speak properly, the spiritual passover of the soul, the passing over of all the passions and of every object of the outward senses to the tenth, which is the proper object of the intellect, and which is divine. For it is said in the scripture: "On the tenth day of this month let each of them take a sheep according to his house; in order that from the tenth, there may be consecrated to the tenth, that is to God, the sacrifices which have been preserved in the soul, which is illuminated in two portions out of the three, until it is entirely changed in every part, and becomes a heavenly brilliancy like a full moon, at the height of its increase at the end of the second week, and so is able not only to guard, but even to sacrifice uninjured and faultless improvements, that is to say, propitiations.
107. For this propitiation also is established in the tenth day of the month, when the soul addresses its supplications to the tenth portion, namely to God, and has learnt, by its own sagacity and acuteness, the insignificance and nothingness of the creature, and also the excessive perfection and pre-eminent excellence in all good things of the uncreated God. Therefore God becomes at once propitious, and propitious too, even without any supplications being addressed to him, to those who abase and humble themselves, and who are not puffed up with vain arrogance and self-opinion.
108. This is remission and deliverance, this is complete freedom of the soul, shaking off the wanderings in which it wandered, and fleeing for a secure anchorage to the one nature which cannot wander, and which rises up to return to the lot which it formerly received when it had brilliant aspirations, and when it vigorously toiled in labours which had virtuous ends for their object. For then admiring it for its exertions, the holy scripture honoured it, giving it a most especial honour, and immortal inheritance, a place namely in the imperishable race.
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9. This is what the wise Abraham supplicates for, when that which in word indeed is the land of Sodom, but in real fact is the soul made barren of all good things and blinded as to its reason, is about to be burnt up, in order that if the memorial of justice, namely the Tenth part be found in it, it may obtain a short of amnesty. Therefore he begins his supplication with a prayer for pardon, connected with the number fifty, and terminates with the number ten, the lowest number for whose deliverance he can dare to entreat. XX.
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10. From which consideration it appears to me to have been, that Moses, after the appointment of chiliarchs, or commanders of thousands, and of centurians, and of captains of fifties, thought proper to appoint captains of ten over all, in order than if the mind was not able to be improved by means of the elder orders, it might at least be purified by these last in order.
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1. And the son of the man who was devoted to learning, learnt a very beautiful doctrine when he went on that admirable embassy, asking in marriage for the self-taught wise man that most appropriate sister, namely, perseverance. For he takes ten camels, a reminder of the number ten, that is to say, of right instruction, from among many and, indeed, infinite memorials of the Lord.
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12. He also takes of his good things, evidently not silver, nor any gold, nor any other of those things which consist of perishable materials; for Moses never gave the favourable apellation of good to any of these things, but those genuine good things which are the only good things of the soul; and those he appropriates for the use of his journey, and for his purposes of traffic, namely, instruction, improvement, study, desire, admiration, enthusiasm, prophecy, and the love of doing good actions;
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13. to which objects, a man who devotes all his care, and who practices the actions calculated to ensure their attainment, when he is about, as it were, to anchor in a safe harbour after having been tossed in a stormy sea, will take two earrings, each of a drachm in weight, and two golden armlets of ten shekels weight of gold for the arms of her who is sought in Marriage. Oh the divine ornament! We may understand that the drachm means the faculty of hearing, and the unbroken unit, and the attractive nature; for it is not becoming for hearing to have leisure to attend to anything except to that speech alone which sets forth in a suitable manner the virtues of the one and only God. And the ten shekels weight of gold mean attempts at works; for the actions, in accordance with wisdom, are established in perfect numbers, and every one of them is more precious than gold. XXI.
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16. But as he proceeds onwards he speaks also of the divine abode, the tabernacle, and its ten Curtains;" for, in fact, the compound edifice of entire wisdom has been assigned the perfect number, the number ten. And wisdom is the court and palace of the all governing and only absolute and independent king.
120. For what is more important than this is the fact, that Moses gave laws to that sacred and divine assembly in a code of ten commandments in all. And these are the commandments which are the generic heads, and roots, and principles of the infinite multitude of particular laws; being the everlasting source of all commands, and containing every imaginable injunction and prohibition to the great advantage of those who use them. XXXII.
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9. And do not suppose that Hagar is represented as beholding herself as pregt, by the words, "seeing that she had conceived," but as beholding her mistress Sarah; for afterwards she speaks of herself, and says, "Seeing that she was pregt, she was despised before Her." Why so?
180. When, therefore, you hear that Hagar was afflicted by Sarah, you must not suppose that any of those things befell her, which arise from rivalry and quarrels among women; for the question is not here about woman, but about minds; the one being practised in the branches of elementary instruction, and the other being devoted to the labours of virtue. '. None |
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57. Philo of Alexandria, On The Decalogue, 1, 52-81, 119, 136 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, • Abraham, as a law • Abraham, encomia on • Abraham, humanity of • Chaldeans, Abraham contrasted with • God, of Abraham, Isaac, and Jacob • encomia, on Abraham • humanity of Abraham • learning and teaching, Abraham associated with • migrations of Abraham • migrations of Abraham, allegorical interpretation of • migrations of Abraham, literal and ethical interpretations of • migrations of Abraham, second • piety of Abraham, proofs of • virtue, Abraham’s, showing him to be a law
Found in books: Birnbaum and Dillon (2020) 2, 8, 9, 10, 141, 162, 189, 192, 208, 210, 220, 365, 398; Gunderson (2022) 26; Marcar (2022) 152; Martens (2003) 88, 89, 108; Stuckenbruck (2007) 399; Wilson (2010) 2
| 1. I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the founders and leaders of our nation, and as its unwritten laws; I will now, as seems pointed out by the natural order of my subject, proceed to describe accurately the character of those laws which are recorded in writing, not omitting any allegorical meaning which may perchance be concealed beneath the plain language, from that natural love of more recondite and laborious knowledge which is accustomed to seek for what is obscure before, and in preference to, what is evident. '
52. But we must consider, with all the accuracy possible, each of these oracles separately, not looking upon any one of them as superfluous. Now the best beginning of all living beings is God, and of all virtues, piety. And we must, therefore, speak of these two principles in the first place. There is an error of no small importance which has taken possession of the greater portion of mankind concerning a subject which was likely by itself, or, at least, above all other subjects, to have been fixed with the greatest correctness and truth in the mind of every one; 53. for some nations have made divinities of the four elements, earth and water, and air and fire. Others, of the sun and moon, and of the other planets and fixed stars. Others, again, of the whole world. And they have all invented different appellations, all of them false, for these false gods put out of sight that most supreme and most ancient of all, the Creator, the ruler of the great city, the general of the invincible army, the pilot who always guides everything to its preservation; 54. for they call the earth Proserpine, and Ceres, and Pluto. And the sea they call Neptune, inventing besides a number of marine deities as subservient to him, and vast companies of attendants, both male and female. The air they call Juno; fire, Vulcan; and the sun, Apollo; the moon, Diana; and the evening star, Venus; Lucifer, they call Mercury; 55. and to every one of the stars they have affixed names and given them to the inventors of fables, who have woven together cleverly-contrived imaginations to deceive the ear, and have appeared to have been themselves the ingenious inventors of these names thus given. 56. Again, in their descriptions, they divided the heaven into two parts, each one hemisphere, the one being above the earth and the other under the earth, which they called the Dioscuri; inventing, besides, a marvellous story concerning their living on alternate days. 57. For, as the heaven is everlasting revolving, in a circle without any cessation or interruption, it follows of necessity that each of the hemispheres must every day be in a different position from that which it was in the day before, everything being turned upside down as far as appearance goes, at least; for, in point of fact, there is no such thing as any uppermost or undermost in a spherical figure. And this expression is only used with reference to our own formation and position; that which is over our head being called uppermost, and that which is in the opposite direction being called undermost. 58. Accordingly, to one who understands how to apply himself to philosophy in a genuine, honest spirit, and who lays claim to a guiltless and pure piety, God gives that most beautiful and holy commandment, that he shall not believe that any one of the parts of the world is its own master, for it has been created; and the fact of having been created implies a liability to destruction, even though the thing created may be made immortal by the providence of the Creator; and there was a time once when it had no existence, but it is impiety to say that there was a previous time when God did not exist, and that he was born at some time, and that he does not endure for ever. XIII. 59. But some persons indulge in such foolish notions respecting their judgments on these points, that they not only look upon the things which have been mentioned above as gods, but as each separate one of them as the greatest and first of gods, either because they are really ignorant of the true living God, from their nature being uninstructed, or else because they have no desire to learn, because they believe that there is no cause of things invisible, and appreciable only by the intellect, apart from the objects of the external senses, and this too, though the most distinct possible proof is close at hand; 60. for though, as it is owing to the soul that they live, and form designs, and do everything which is done in human life, they nevertheless have never been able to behold their soul with their eyes, nor would they be able if they were to strive with all imaginable eagerness, wishing to see it as the most beautiful possible of all images or appearances, from a sight of which they might, by a sort of comparison, derive a notion of the uncreated and everlasting God, who rules and guides the whole world in such a way as to secure its preservation, being himself invisible. 6
1. As, therefore, if any one were to assign the honours of the great king to his satraps and viceroys, he would appear to be not only the most ignorant and senseless of men, but also the most fool-hardy, giving to slaves what belongs to the master; in the same manner, let the man who honours the Creator, with the same honours as those with which he regards the creature, know that he is of all men the most foolish and the most unjust, in giving equal things to unequal persons, and that too not in such a way as to do honour to the inferior, but only to take it from the superior. 62. There are again some who exceed in impiety, not giving the Creator and the creature even equal honour, but assigning to the latter all honour, and respect, and reverence, and to the former nothing at all, not thinking him worthy of even the common respect of being recollected; for they forget him whom alone they should recollect, aiming, like demented and miserable men as they are, at attaining to an intentional forgetfulness. 63. Some men again are so possessed with an insolent and free-spoken madness, that they make an open display of the impiety which dwells in their hearts, and venture to blaspheme the Deity, whetting an evil-speaking tongue, and desiring, at the same time, to vex the pious, who immediately feel an indescribable and irreconcilable affliction, which enters in at their ears and pervades the whole soul; for this is the great engine of impious men, by which alone they bridle those who love God, as they think it better at the moment to preserve silence, for the sake of not provoking their wickedness further. XIV. 64. Let us, therefore, reject all such impious dishonesty, and not worship those who are our brothers by nature, even though they may have received a purer and more immortal essence than ourselves (for all created things are brothers to one another, inasmuch as they are created; since the Father of them all is one, the Creator of the universe); but let us rather, with our mind and reason, and with all our strength, gird ourselves up vigorously and energetically to the service of that Being who is uncreated and everlasting, and the maker of the universe, never shrinking or turning aside from it, nor yielding to a desire of pleasing the multitude, by which even those who might be saved are often destroyed. 65. Let us, therefore, fix deeply in ourselves this first commandment as the most sacred of all commandments, to think that there is but one God, the most highest, and to honour him alone; and let not the polytheistical doctrine ever even touch the ears of any man who is accustomed to seek for the truth, with purity and sincerity of heart; 66. for those who are ministers and servants of the sun, and of the moon, and of all the host of heaven, or of it in all its integrity or of its principal parts, are in grievous error; (how can they fail to be, when they honour the subjects instead of the prince?) but still they sin less grievously than the others, who have fashioned stocks, and stones, and silver, and gold, and similar materials according to their own pleasure, making images, and statues, and all kinds of other things wrought by the hand; the workmanship in which, whether by statuary, or painter, or artisan, has done great injury to the life of man, having filled the whole habitable world. 67. For they have cut away the most beautiful support of the soul, namely the proper conception of the ever-living God; and therefore, like ships without ballast, they are tossed about in every direction for ever, being borne in every direction, so as never once to reach the haven, and never to be able to anchor firmly in truth, being blind respecting that which is worth seeing, and the only object as to which it is absolutely necessary to be sharp-sighted; 68. and such men appear to me to have a more miserable life than those who are deprived of their bodily sight; for these latter have either been injured without their own consent, or else have endured some terrible disease of the eyes, or else have been plotted against by their enemies; but those others by their own deliberate intention, have not only dimmed the eye of their soul, but have even chosen utterly to discard it; 69. on which account pity is bestowed on the one class as unfortunate, but the other class are justly punished as being wicked, who in conjunction with others have not chosen to recognize that fact which even an infant child would understand, namely, that the Creator is better than the creature; for he is both more ancient in point of time, and is also in a manner the father of that which he has made. He is also superior in power, for the agent is more glorious than the patient. 70. And though it would be proper, if they had not committed sins, to deify the painters and statuaries themselves with exceeding honours, they have left them in obscurity, giving them no advantage, but have looked upon the figures which have been made, or the pictures which have been painted by them, as gods; 7
1. and these artists have often grown old in poverty and obscurity, dying, worn out by incessant misfortunes, while the things which they have fabricated, are made splendid with purple, and gold, and all sorts of costly splendour which wealth can furnish, and are worshipped not only by freemen but even by men of noble birth, and of the greatest personal strength and beauty. For the race of priests is scrutinised with the greatest rigour and minuteness, to see whether they are without blemish, and to see whether the whole combination of the parts of their bodies is entire and perfect; 72. and these are not the worst points of all, bad as they are: but this is entirely intolerable, for I have known before now, some of the very men who have made the things, praying and sacrificing to the very things which have been made by them, when it would have been more to their purpose to worship either of their own hands, or, if they feared the reproach of self-conceit, and therefore did not choose to do that, at all events to worship their anvils, and hammers, and graving tools, and compasses, and other instruments, by means of which the materials have been fashioned into shape. XV. 73. And yet it is well for us, speaking with all proper freedom, to say to those who have shown themselves so devoid of sense; "My good men, the best of all prayers, and the end, and proper object of happiness, is to attain to a likeness to God. 74. Do you therefore pray to become like those erections of yours, that so you may reap the most supreme happiness, neither seeing with your eyes, nor hearing with your ears, nor respiring, nor smelling with your nostrils, nor speaking, nor tasting with your mouth, nor taking, nor giving, nor doing anything with your hands, nor walking with your feet, nor doing anything at all with any one of your members, but being as it were confined and guarded in the temple, as if in a prison, and day and night continually imbibing the steam from the sacrifices offered up; for this is the only one good thing which can be attributed to any kind of building or erection." 75. But I think that when they hear these things, they will be indigt, as if they were listening not to prayers, but to curses, and that they will take refuge in such defence as chance may furnish them with, bringing retaliatory accusations; which may be the greatest proof of the manifest and undesirable impiety of those men, who look upon those beings as gods, to whom they themselves would never wish to have their own natures assimilated. XVI. 76. Let no one therefore of those beings who are endowed with souls, worship any thing that is devoid of a soul; for it would be one of the most absurd things possible for the works of nature to be diverted to the service of those things which are made by hand; and against Egypt, not only is that common accusation brought, to which the whole country is liable, but another charge also, which is of a more special character, and with great fitness; for besides falling down to statues, and images they have also introduced irrational animals, to the honours due to the gods, such as bulls, and rams, and goats, inventing some prodigious fiction with regard to each of them; 77. and as to these particular animals, they have indeed some reason for what they do, for they are the most domestic, and the most useful to life. The bull, as a plougher, draws furrows for the reception of the seed, and is again the most powerful of all animals to thresh the corn out when it is necessary to purify it of the chaff; the ram gives us the most beautiful garments for the coverings of our persons; for if our bodies were naked, they would easily be destroyed either through heat, or though intense cold, caused at one time by the blaze of the sun, and at another by the cooling of the air. 78. But as it is they go beyond these animals, and select the most fierce, and untameable of all wild animals, honouring lions, and crocodiles, and of reptiles the poisonous asp, with temples, and sacred precincts, and sacrifices, and assemblies in their honour, and solemn processions, and things of that kind. For if they were to seek out in both elements, among all the things given to man for his use by God, searching through earth and water, they would never find any animal on the land more savage than the lion, or any aquatic animal more fierce than the crocodile, both which creatures they honour and worship; 79. they have also deified many other animals, dogs, ichneumons, wolves, birds, ibises, and hawks, and even fish, taking sometimes the whole, and sometimes only a part; and what can be more ridiculous than this Conduct? 80. And, accordingly, the first foreigners who arrived in Egypt were quite worn out with laughing at and ridiculing these superstitions, till their minds had become impregnated with the conceit of the natives; but all those who have tasted of right instruction, are amazed and struck with consternation, at their system of ennobling things which are not noble, and pity those who give into it, thinking the men, as is very natural, more miserable than even the objects which they honour, since they in their souls are changed into those very animals, so as to appear to be merely brutes in human form, now returning to their original nature. 8
1. Therefore, God, removing out of his sacred legislation all such impious deification of undeserving objects, has invited men to the honour of the one true and living God; not indeed that he has any need himself to be honoured; for being all-sufficient for himself, he has no need of any one else; but he has done so, because he wished to lead the race of mankind, hitherto wandering about in trackless deserts, into a road from which they should not stray, that so by following nature it might find the best and end of all things, namely, the knowledge of the true and living God, who is the first and most perfect of all good things; from whom, as from a fountain, all particular blessings are showered upon the world, and upon the things are people in it. XVII.
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19. And have then these men within the borders of their souls piety and holiness, the chiefs of all the virtues? No; rather they have driven them beyond their borders, and forced them into exile; for parents are the servants of God for the propagation of children, and he who dishonours the servant dishonours also the master.
136. Therefore as many robbers as have the strength to do so plunder whole cities, paying no attention to the punishments with which they are threatened, because they appear to themselves to be superior to the laws. These are those men who are oligarchical in their natures, who have set their hearts on tyrannies and absolute power, who commit enormous thefts, concealing their robbery, as it is in reality, under the specious and imposing names of authority and supremacy. '. None |
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58. Philo of Alexandria, On Drunkenness, 76, 106-107, 109-110, 150 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, humanity of • Abraham, servants of • etymologies, of “Abraham” and “Abram” • humanity of Abraham • migrations of Abraham • migrations of Abraham, literal and ethical interpretations of • migrations of Abraham, second
Found in books: Birnbaum and Dillon (2020) 229, 243, 358; Gunderson (2022) 28; Sly (1990) 177
| 76. And I was not wrong when I called those rewards, brothers to one another, but I said so, knowing that he cannot be made a true priest who is still serving in human and mortal warfare, in which vain opinions are the officers of the companies; and that he cannot be a peaceful man, who does not in sincerity cultivate and serve, with all simplicity, the only Being who has no share in warfare, and everlasting peace. XIX.
106. And he means, as it appears to me, by this expression, everything in the world, the heaven, the earth, the water, the air, and all animals, and all plants. For to every one of them, he who directs all the energies of his soul towards God, and who looks to him alone as the only source form which he can hope for advantage, may fitly say--I will take nothing that is yours; I will not receive from the sun the light of day, nor by night will I receive light from the moon or from the other stars, nor rain from the air and from the clouds, nor meat and drink from the earth and from the water, nor the power of sight from the eyes, nor the faculty of hearing from the ears, nor that of smelling from the nostrils, nor from the palate in the mouth the sense of taste, nor the faculty of speaking from the tongue, nor the power of giving and taking from the hands, nor that of approaching and of retreating from the feet, nor that of breathing from the lungs, nor that of digesting from the liver, nor from the other internal organs of the body the power of exciting the energies which belong to them, nor the yearly produce from trees and seeds; but I will look upon every thing as proceeding from the only wise God, who extends his own beneficial powers in every direction, and who by their agency benefits me. XXVIII. '107. He then who can thus look upon the living God, and who thus comprehends the nature of the cause of all things, honours the things of which he is the cause in a secondary degree to himself; while at the same time he confesses their importance though without flattering them. And this confession is most just: I will receive nothing from you, but everything from God, to whom all things belong, though perhaps the benefits may be bestowed through the medium of you; for ye are instruments to minister to his everlasting graces.
109. On which account, beginning to make gods for himself, he has filled the world with images and statues, and innumerable other representations, made out of all kinds of different materials, fashioned by painters and statuaries, whom the lawgiver banished to a distance form his state, proposing both publicly and privately great rewards and surpassing honours to them, by which conduct he has brought about a contrary result to that which he intended, namely, impiety instead of religion. 110. For the worship of many gods in the souls of ignorant people is mere impiety; and they who deify mortal things neglect the honour due to God; who are not content with making images of the sun and of the moon to the extent of their inclination, and of all the earth, and of all the water, but they even gave beasts and plants devoid of reason a share in those honours, which belonged of right only to immortal beings. And he, reproving them, began a song of victory as has here been shown. XXIX. ' "
150. In the first place it calls itself a severe day, having regard to the boy who is mocking it; for by him and by every fool the road which leads to virtue is looked upon as rough and difficult to travel and most painful, as one of the old poets testifies, saying:-- Vice one may take in troops with ease, But in fair virtue's front Immortal God has stationed toil, And care, and sweat, to bar the road. Long is the road and steep, And rough at first, which leads the steps Or mortal men thereto; But when you reach the height, the path Is easy which before was hard, And swift the onward course. XXXVII. " ''. None |
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59. Philo of Alexandria, On Flight And Finding, 5, 25, 45, 51-52, 200 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, as a warrior • Abraham, as planter • Abraham, criticism of • Abraham, defense of • Abraham, humanity of • Abraham, passivity of, in Egypt • Abraham, vs. Abram • Abraham, wealth of • Chaldeans, Abraham contrasted with • Socrates, Abraham surpassing • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from non-Jews • dispute between Abraham and Lot • dispute between Abraham and Lot, allegorical interpretation of • dispute between Abraham and Lot, literal interpretation of • etymologies, of “Abraham” and “Abram” • humanity of Abraham • humanity, Abraham loving • migrations of Abraham • migrations of Abraham, allegorical interpretation of • passivity, of Abraham in Egypt • perception of God, by Abraham • piety of Abraham, love of humanity and • wealth, of Abraham
Found in books: Birnbaum and Dillon (2020) 219, 225, 245, 317, 336, 345; Geljon and Runia (2019) 201; Sly (1990) 129, 154
| 5. But Hagar flees out of shame. And a proof of this is, that the angel, that is the word of God, met her, with the intent to recommend her what she ought to do, and to guide her in her return to her mistress\'s house. For he encouraged her, and said unto her: "The Lord has heard the cry of thy humiliation," which you uttered, not out of fear, nor yet out of hatred. For the one is the feeling of an ignoble soul, and the other of one which loves contention, but under the influence of that copy of temperance and modesty, shame. 2
5. But she says, when you see the bad man coming in with great impetuosity, against virtue, and making great account of those things which it is more proper to disregard, such as wealth, glory, and pleasure, and praising the performance of actions of injustice, as being the cause of all the advantages before mentioned: for we see that those who act unjustly, are, for the most part, men possessed of much silver, and of much gold, and of high reputation. Do not then, turn away to the opposite road, and devote yourself to a life of penury, and abasement, and austerity, and solitude; for, by doing so, you will irritate your adversary, and arm a more bitter enemy against yourself. 4
5. for the means of life being given to a bad man, inflate and raise up to great height the mind which is devoid of wisdom, which is called the Syrian; but if they are bestowed on a lover of instruction, then they make the mind inclined to abide by the steady and solid doctrines of virtue and excellence. This is the brother of Rebekkah, that is to say, of perseverance, and he dwells in Charran, which name, being interpreted, means "holes," a symbol of the external senses; for he who is still moving about in mortal life has need of the organs of the external senses.
51. And he calls Bethuel the father of Rebekkah. How, then, can the daughter of God, namely, wisdom, be properly called a father? is it because the name indeed of wisdom is feminine but the sex masculine? For indeed all the virtues bear the names of women, but have the powers and actions of full-grown men, since whatever is subsequent to God, even if it be the most ancient of all other things, still has only the second place when compared with that omnipotent Being, and appears not so much masculine as feminine, in accordance with its likeness to the other creatures; for as the male always has the precedence, the female falls short, and is inferior in rank.
52. We say, therefore, without paying any attention to the difference here existing in the names, that wisdom, the daughter of good, is both male and a father, and that it is that which sows the seeds of, and which begets learning in, souls, and also education, and knowledge, and prudence, all honourable and praiseworthy things. And from this source it is that Jacob the practiser of wisdom, seeks to procure a wife for himself; for from what other quarter she he seek a partner rather than from the house of wisdom? and where else should he find an opinion free from all reproach, with which to live all his life? ... X.
200. Then they dig, not as the wise men Abraham and Isaac did, making wells, but cisterns, which have no good nutritious stream belonging to and proceeding from themselves, but requiring an influx from without, which must proceed from instruction. While the teachers are always pouring into the ears of their disciples all kinds of doctrines and speculations of science altogether, admonishing them to retain them in their minds, and to preserve them when faithfully committed to memory. ''. None |
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60. Philo of Alexandria, On Giants, 60, 62-64 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, humanity of • Abraham, vs. Abram • Chaldeans, Abraham contrasted with • Socrates, Abraham surpassing • covenant, Abraham’s name change and • etymologies, of “Abraham” and “Abram” • humanity of Abraham • migrations of Abraham • migrations of Abraham, allegorical interpretation of • perception of God, by Abraham • the sage, Abraham as
Found in books: Birnbaum and Dillon (2020) 222, 223, 225, 226, 365; Putthoff (2016) 92; Van der Horst (2014) 82
| 60. Therefore he utters no fable whatever respecting the giants; but he wishes to set this fact before your eyes, that some men are born of the earth, and some are born of heaven, and some are born of God: those are born of the earth, who are hunters after the pleasures of the body, devoting themselves to the enjoyment and fruition of them, and being eager to provide themselves with all things that tend to each of them. Those again are born of heaven who are men of skill and science and devoted to learning; for the heavenly portion of us is our mind, and the mind of every one of those persons who are born of heaven studies the encyclical branches of education and every other art of every description, sharpening, and exercising, and practising itself, and rendering itself acute in all those matters which are the objects of intellect. '
62. Accordingly, Abraham, as long as he was abiding in the land of the Chaldaeans, that is to say, in opinion, before he received his new name, and while he was still called Abram, was a man born of heaven, investigating the sublime nature of things on high, and all that took place in these regions, and the causes of them, and studying everything of that kind in the true spirit of philosophy; on which account he received an appellation corresponding to the pursuits to which he devoted himself: for the name Abram, being interpreted, signifies the sublime father, and is a name very fitting for the paternal mind, which in every direction contemplates sublime and heavenly things: for the mind is the father of our composite being, reaching as high as the sky and even farther. 63. But when he became improved, and was about to have his name changed, he then became a man born of God, according to the oracle which was delivered to him, "I am thy God, take care that thou art approved before me, and be thou Blameless." 64. But if the God of the world, being the only God, is also by especial favour the peculiar God of this individual man, then of necessity the man must also be a man of God; for the name Abraham, being interpreted, signifies, "the elect father of sound," the reason of the good man: for he is chosen out of all, and purified, and the father of the voice by which we speak; and being such a character as this, he is assigned to the one only God, whose minister he becomes, and so makes the path of his whole life straight, using in real truth the royal road, the road of the only king who governs all things, turning aside and deviating neither to the left hand nor to the right. XV. '. None |
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61. Philo of Alexandria, On The Life of Joseph, 1, 29-30, 226 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, • Abraham, as a law • Abraham, criticism of • Abraham, critics of • Abraham, defense of • Abraham, humanity of • Abraham, moderation of • Abraham, vs. Abram • God, of Abraham, Isaac, and Jacob • Sarah, Abraham mourning • criticism of Abraham • criticism of Abraham, from Jews • criticism of Abraham, from non-Jews • humanity of Abraham • learning and teaching, Abraham associated with • migrations of Abraham • migrations of Abraham, literal and ethical interpretations of
Found in books: Birnbaum and Dillon (2020) 2, 8, 10, 141, 189, 208, 317, 389; Feldman (2006) 261; Gruen (2020) 37; Martens (2003) 84, 89; Wilson (2010) 2
| 1. There are three different modes by which we proceed towards the most excellent end, namely, instruction, nature, and practice. There are also three persons, the oldest of the wise men who in the account given to us by Moses derive three names from these modes, whose lives I have now discussed, having examined the man who arrived at excellence in consequence of instruction, and him who was self-taught, and him who attained to the proposed end by practice. Accordingly, proceeding in regular order, I will now describe the life of the man occupied in civil affairs. And again, Moses has given us one of the patriarchs as deriving his name from this kind of life, in which he had been immersed from his earliest youth. '
29. for this world is a sort of large state, and has one constitution, and one law, and the word of nature enjoins what one ought to do, and forbids what one ought not to do: but the cities themselves in their several situations are unlimited in number, and enjoy different constitutions, and laws which are not all the same; for there are different customs and established regulations found out and established in different nations; 30. and the cause of this the want of union, and participation existing not merely between the Greeks and the barbarians, or between the barbarians and the Greeks, but also between the different tribes of each of these respective nations. Then they, as it would seem, blaming those things which do not deserve blame, such as unexpected occurrences or opportunities, deficiency of crops, badness of soil, their own situation either as being by the sea-side, or inland, or insular, or on the continent, or anything of that sort, are silent as to the real truth. The real truth is their covetousness, their want of good faith towards and confidence in one another, on which account they have not been satisfied with the laws of nature, but have called those regulations, which have appeared to be for the common advantage of the agreeing and uimous multitudes, laws, so that the individual constitutions do naturally appear rather in the light of additions to the one great general constitution of nature; '. None |
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62. Philo of Alexandria, On The Migration of Abraham, 1-131, 140-142, 144, 148-151, 164-167, 169, 175-197, 202, 208-211, 216-225 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abraham • Abraham, • Abraham, Lot contrasted with • Abraham, as a law • Abraham, as an elder • Abraham, as universal exemplar • Abraham, criticism of • Abraham, defense of • Abraham, diplomacy of • Abraham, encomia on • Abraham, faith of • Abraham, humanity of • Abraham, obedience of • Abraham, peace loved by • Abraham, praise of • Abraham, servants of • Abraham, vs. Abram • Chaldeans, Abraham contrasted with • Chaldeans, Abraham contrasted with, Charioteer, God as • God, of Abraham, Isaac, and Jacob • Isaac son of Abraham, patriarch • Lot, Abraham contrasted with • Socrates, Abraham surpassing • covenant, Abraham’s name change and • covenant, with Abraham’s descendants • criticism of Abraham • dispute between Abraham and Lot • dispute between Abraham and Lot, allegorical interpretation of • dispute between Abraham and Lot, literal interpretation of • elder, Abraham as • encomia, on Abraham • etymologies, of “Abraham” and “Abram” • humanity of Abraham • learning and teaching, Abraham associated with • migrations of Abraham • migrations of Abraham, Abraham’s solitude in • migrations of Abraham, allegorical interpretation of • migrations of Abraham, as spiritual • migrations of Abraham, literal and ethical interpretations of • migrations of Abraham, second • perception of God, by Abraham • rewards of Abraham • rewards of Abraham, faith as • the sage, Abraham as
Found in books: Birnbaum and Dillon (2020) 162, 193, 195, 209, 212, 216, 217, 219, 221, 222, 225, 229, 270, 307, 322, 339, 341, 346, 347, 355, 358, 379, 399, 401, 405, 406, 408, 409; DeJong (2022) 287, 289; Geljon and Runia (2019) 152, 164; Gruen (2020) 125, 152, 153; Gunderson (2022) 28; Jonquière (2007) 190; Martens (2003) 108; Rubenstein(1995) 72; Salvesen et al (2020) 122; Sly (1990) 148, 154; Smith and Stuckenbruck (2020) 104, 105, 106; Taylor and Hay (2020) 30; Thiessen (2011) 118; Wilson (2010) 405
| 1. And the Lord said to Abraham, "Depart from thy land, and from thy kindred, and from thy father\'s house to a land which I will show thee; and I will make thee into a great nation. And I will bless thee, and I will magnify thy name, and thou shalt be blessed. And I will bless them that bless thee, and I will curse them that curse thee; and in thy name shall all the nations of the earth be Blessed." '2. God, wishing to purify the soul of man, first of all gives it an impulse towards complete salvation, namely, a change of abode, so as to quit the three regions of the body, the outward sense and speech according to utterance; for his country is the emblem of the body, and his kindred are the symbol of the outward sense, and his father's house of speech. Why so? " '3. Because the body derives its composition from the earth, and is again dissolved into earth; and Moses is a witness of this when he says, "Dust thou art, and unto dust shalt thou Return." For he says, that man was compounded by God fashioning a lump of clay into the form of a man; and it follows of necessity that, a composite being, when dissolved, must be dissolved into its component parts. But the outward sense in nearly connected with and akin to the mind, the irrational part to the rational, since they are both parts of one soul; but speech is the abode of the father, because our father is the mind, which implants in each of its parts its own powers, and distributes its energies among them, undertaking the care and superintendence of them all; and the abode in which it dwells is speech, a dwelling separated from the rest of the house; for as the hearth is the abode of a man, so is speech of the mind: 4. at all events, it displays itself, and all the notions which it conceives, arranging them and setting them in order in speech, as if in a house. And you must not wonder that Moses has called speech in man the abode of the mind, for he also says, that the mind or the universe, that is to say, God, has for his abode his own word. 5. And the practiser of virtue, Jacob, seizing on this apprehension, confesses in express words that, "This is no other than the house of God," an expression equivalent to, The house of God is not this thing, or anything which can be made the subject of ocular demonstration, or, in short, anything which comes under the province of the outward senses, but is invisible, destitute of all specific form, only to be comprehended by the soul as soul. 6. What, then, can it be except the Word, which is more ancient than all the things which were the objects of creation, and by means of which it is the Ruler of the universe, taking hold of it as a rudder, governs all things. And when he was fashioning the world, he used this as his instrument for the blameless argument of all the things which he was completing. II. 7. That he means by Abraham\'s country the body, and by his kindred the outward senses, and by his father\'s house uttered speech, we have now shown. But the command, "Depart from them," is not like or equivalent to, Be separated from them according to your essence, since that would be the injunction of one who was pronouncing sentence of death. But it is the same as saying, Be alienated from them in your mind, allowing none of them to cling to you, standing above them all; 8. they are your subjects, use them not as your rulers; since you are a king, learn to govern and not to be governed; know yourself all your life, as Moses teaches us in many passages where he says, "Take heed to Thyself." For thus you will perceive what you ought to be obedient to, and what you ought to be the master of. 9. Depart therefore from the earthly parts which envelop you, O my friend, fleeing from that base and polluted prison house of the body, and from the keepers as it were of the prison, its pleasures and appetites, putting forth all your strength and all your power so as to suffer none of thy good things to come to harm, but improving all your good faculties together and unitedly.
10. Depart also from thy kindred, outward senses; for now indeed you have given yourself up to each of them to be made use of as it will, and you have become a good, the property of others who have borrowed you, having lost your own power over yourself. But you know that, even though all men are silent on the subject, your eyes lead you, and so do your ears, and all the rest of the multitude of that kindred connection, towards those objects which are pleasing to themselves.
1
1. But if you choose to collect again those portions of yourself which you have lent away, and to invest yourself with the possession of yourself, without separating off or alienating any part of it, you will have a happy life, enjoying for ever and ever the fruit of good things which belong not to strangers but to yourself.
12. But now rise up also and quit speech according to utterance, which Moses here represents God as calling your father's house, that you may not be deceived by the specious beauty of words and names, and so be separated from that real beauty which exists in the things themselves which are intended by these names. For it is absurd for a shadow to be looked upon as of more importance than the bodies themselves, or for an imitation to carry off the palm from the model. Now the interpretation resembles a shadow and an imitation, but the nature of things signified under these expressions, thus interpreted, resemble the bodies and original models which the man who aims at being such and such rather than at appearing so must cling to, removing to a distance from the other things. III. " '
13. When therefore the mind begins to become acquainted with itself, and to dwell among the speculations which come under the province of the intellect, all the inclinations of the soul for the species which is comprehensible by the intellect will be repelled, which inclination is called by the Hebrews, Lot; for which reason the wise man is represented as distinctly saying, "Depart, and separate yourself from Me;" for it is impossible for a man who is overwhelmed with the love of incorporeal and imperishable objects to dwell with one, whose every inclination is towards the mortal objects of the outward senses.
14. Very beautifully therefore has the sacred interpreter of God's will entitled one entire holy volume of the giving of the law, the Exodus, having thus found out an appropriate name for the oracles contained therein. For being a man desirous of giving instruction and exceedingly ready to admonish and correct, he desires to remove the whole of the people of the soul as a multitude capable of receiving admonition and correction from the country of Egypt, that is to say, the body, and to take them out from among its inhabitants, thinking it a most terrible and grievous burden that the mind which is endowed with the faculty of sight should be oppressed by the pleasures of the flesh, and should obey whatever commands the relentless desires choose to impose upon it. " '
15. Therefore, after the merciful God has instructed this people, groaning and bitterly weeping for the abundance of the things concerning the body, and the exceeding supply of external things (for it is said, "The children of Israel groaned by reason of the Works") when, God, I say, had instructed them about their going out, the prophet himself led them forth in safety.
16. But there are some persons who have made a treaty with the body to last till the day of their death, and who have buried themselves in it as in a chest or coffin or whatever else you like to call it, of whom all the parts which are devoted to the slavery of the body and of the passions are consigned to oblivion and buried. But if anything well affected towards virtue has shot up by the side of it, that is preserved in the recollection, by means of which good things are naturally destined to be kept alive. IV.
17. Accordingly, the sacred scriptures command the bones of Joseph--I mean by this the only parts of such a soul as were left behind, being species which know no corruption and which deserve to have mention made of them--to be preserved, thinking it preposterous for pure things not to be united to pure things.
18. And what is especially worthy of being mentioned is this, that he believed that God would visit the race which was capable of Seeing," and would not give it up for ever and ever to ignorance, that blind mistress, but would distinguish between the immortal and the mortal parts of the soul, and leave in Egypt those parts which were conversant about the pleasures of the body and the other immoderate indulgences of the passions; but with respect to those parts which are imperishable, would make a covet that they should be conducted onwards with those persons who were going up to the cities of virtue and would further ratify this covet with an oath.
19. What then are the parts which are imperishable? In the first place, a perfect alienation from pleasure which says, "Let us lie down Together," and let us enjoy human enjoyments; secondly, presence of mind combined with fortitude, by means of which the soul separates and distinguishes from one another those things which by vain opinions are accounted good things, as so many dreams, confessing that "the only true and accurate explanations of things are found with God;" and that all those imaginings, which exist in the unsteady, puffed up, and arrogant life of those men who are not yet purified, but who delight in those pleasures which proceed from bakers, and cooks, and wine-bearers, are uncertain and indistinct; 20. so that such a man is not a subject but a ruler of Egypt, that is to say of the whole region of the body; so that "he boasted of being of the race of the Hebrews," who were accustomed to rise up and leave the objects of the outward senses, and to go over to those of the intellect; for the name Hebrew, being interpreted, means "one who passes over," because he boasted that "here he had done Nothing." For to do nothing of those things which are thought much of among the wicked, but to hate them all and reject them, is praiseworthy in no slight degree; 2
1. as it is to despise immoderate indulgence of the desires and all other passions; to fear God, if a man is not yet capable of loving him, and even while in Egypt to have a desire for real life. V. Which he who sees, marvelling at (and indeed it was Enough to cause astonishment), says, "It is a great thing for me if my son Joseph is still Alive" and has not died at the same time with vain opinions and the body which is but a lifeless carcass; 22. and he also confessed that "it was the work of God," and not of any created being, that he was recognised by his brethren, and so could put into commotion and agitation, and put to the rout by force, all the dispositions devoted to the body which flattered themselves that they could stand firmly on their own doctrines; he also said that "he had not been sent away by men, but had been appointed by God" for the legitimate overseeing of the body and of all external things; 23. but there are many other things also resembling these, being of a superior and more sacred kind of order; and they do not endure to abide in Egypt, the house of the body, and are never buried in a coffin at all, but depart to a distance outside of every thing mortal, and follow the words of the lawgiver, namely, Moses, who is the guide of their path. 24. For Moses, being the nurse as it were and tutor of good works, and good expressions, and good intentions, which, even if at times they are mingled with those of an opposite character by reason of the somewhat confused medely which exists in mortal man; are nevertheless distinguished when they have passed, so that all the seeds and plants of excellence may not be destroyed and perish for ever and ever. 25. And he exhorts men very vigorously to quit that which is called the mother of every thing that is absurd, without any delay or sluggishness, but rather using exceeding swiftness; for he says that men "must sacrifice the pascha, in Haste," and the word pascha, being interpreted, means a "passing over," in order that the mind, exerting its reasonings without any doubt, and also an energetic willingness and promptness, may, without ever turning back make a passing over from the passions, to gratitude to God the Saviour, who has led it forth beyond all its expectations to freedom. VI. 26. And why do we wonder if he exhorts the man who is led away by the force of unreasonable passions, neither to yield, nor to allow himself to be carried away by the impetuosity of its onward course, but to exert all his strength, to resist, and if he is unable to resist effectually, then to flee. For the second advance towards safety on the part of those who are unable to make a good resistance is flight. When the occasion does not permit the man who is a combatant by nature, and who has never been a slave of the passions, but who is always undergoing the toil of resistance to every separate one of them, to put forth all his powers of antagonism at all times, lest from continuance of his struggles against them he may gradually contract a painful infection from them; for there have before now been many instances of men having become imitators of the wickedness to which they were previously antagonists, as, on the other hand, some opposers of virtue have become copiers of that. 27. And for this reason the following scripture has been given to men, "Return to the land of thy father and to thy family, and I will be with Thee;" which is equivalent to saying, you have been a perfect wrestler for me, and you have been thought worthy of the prize and crown of victory, virtue having been the establisher of the contest and prospering to give prizes of victory; and now get rid of your fondness for contention, that you may not be always labouring but that you may be able to enjoy the fruit of your labours, 28. which will never happen to you if you remain here dwelling among the objects of the external senses, and wasting your time among the distinctive qualities of the body, of which Laban is the leader (and this name means "distinctive quality;") but you must been an emigrant and must return to your native land, the land of the sacred word, and in some sense of the father of all those who practice virtue, which is wisdom, the best possible abiding place for those souls which love virtue. 29. In this country you have a race which learns everything of itself, and is self-taught, which has no share in the infantine food of milk, but which by the divine oracle "has been forbidden to go down to Egypt," and to put itself in the way of the attractive pleasures of the flesh, surnamed Isaac; 30. and if you receive his inheritance, you will of necessity discard labour, for excessive abundance of things ready prepared, and of good things offered to your hand, will be the causes of cessation from toil. And the fountain from which good things are poured forth is the presence of the bounteous and beneficent God; on which account setting the seal to his loving kindness he says, "I will be with thee." VII. 3
1. How then should any good thing be wanting when the all-accomplishing God is at all times present with his graces, which are his virgin daughters, which he, the Father, who begot them, always cherishes as virgins, free from all impure contact and pollution? Then all cares, and labours, and exercises of practice, have a respite; and everything that is useful is at the same time given to everybody without the employment of art, by the prescient care of nature; 32. and the rapid influx of all these spontaneous blessings is called relaxation, since the mind is then relaxed and released from its energies as to its own peculiar objects, and is as it were emancipated from its yearly burdens, by reason of the multitude of the things which are incessantly showered and rained upon it; 33. and these things are in their own nature most admirable and most beautiful; for of the things of which the soul is in travail by herself, the greater part are premature and abortive progency; but those on which God pours his showers and which he waters, are produced in a perfect, and entire, and most excellent state. 34. I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up; 35. and sometimes when I have come to my work empty I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes. VIII. 36. That then which is shown is that thing so worthy of being beheld, so worthy of being contemplated, so worthy of being beloved, the perfect good, the nature of which is to change and sweeten the bitternesses of the soul, the most beautiful additional seasoning, full of all kinds of sweetnesses, by the addition of which, even those things which are not nutritious become salutary food; for it is said, that "the Lord showed him (Moses) a tree, and he cast it into the Water," that is to say, into the mind dissolved, and relaxed, and full of bitterness, that it might become sweetened and serviceable. 37. But this tree promises not only food but likewise immortality; for Moses tells us, that the tree of life was planted in the midst of the paradise, being, in fact, goodness surrounded as by a body-guard by all the particular virtues, and by the actions in accordance with them; for it is virtue which received the inheritance of the most central and excellent place in the soul. 38. And he who sees is the wise man; for the foolish are blind, or at best dim sighted. On this account I have before mentioned, that the then prophets were called seers; and Jacob, the practiser of virtue, was desirous to give his ears in exchange for his eyes, if he could only see what he had previously heard described, and accordingly he receives an inheritance according to sight, having passed over that which was derived from hearing; 39. for the coin of learning and instruction, which is synonymous with Jacob, is re-coined into the seeing Israel, in consequence of which he, the faculty of seeing, beholds the divine light, which is in no respect different from knowledge, which opens the eye of the soul, and leads it on to embrace the most conspicuous and and manifest comprehension of existing Things: for as it is through music that the principles of music are understood, and through each separate art that its principles are comprehended, so also it is owing to wisdom that what is contemplated: 40. but not only is wisdom like light, the instrument of seeing, but it does also behold itself. This, in God, is the light which is the archetypal model of the sun, and the sun itself is only its image and copy; and he who shows each thing is the only allknowing being, God; for men are called knowing only because they appear to know; but God, who really does know, is spoken of, as to his knowledge, in a manner inferior to its real nature, for everything that is ever spoken in his praise comes short of the real power of the living God. 4
1. And he recommends his wisdom, not merely by the fact that it was he who created the world, but also by that of his having established the knowledge of everything that has happened, or that has been created in the firmest manner close to himself; 42. for it is said, that "God saw all the things that he had Made," which is an expression equivalent not to, He directed his sight towards each thing, but to, He conceived a knowledge, and understanding, and comprehension, of all the things that he had made. It was very proper, therefore, to teach and to instruct, and to point out to the ignorant, each separate thing, but it was unnecessary to do so to the all-knowing God, who is not like man, benefited by art, but who is himself confessed to be the beginning and source of all arts and sciences. IX. 43. And Moses speaks very cautiously, inasmuch as he defines not the present time but the future in the promise which he records, when he says, "Not that which I do show you, but that which I will show You;" as a testimony to the faith with which the soul believed in God, showing its gratitude not by what had been already done, but by its expectation of the future; 44. for being kept in a state of suspense and eagerness by good hope, and thinking that even what was not present would beyond all question be present immediately, on account of its most certain faith in him who had promised, it found a reward, the perfect good; for in another passage it is said that Abraham believed in God. And in the same way, God, when showing Moses all the land, says that, "I have show it to thy eyes, but thou shalt not enter Therein." 45. Do not then fancy that this is spoken of the death of the all-wise Moses, as some inconsiderate persons believe; for it is a piece of folly to think that slaves should have the country of virtue assigned to them in preference to the friends of God. 46. But first of all, God wishes to make it understood by you that there is one place for infants and another for full-grown men, the one being called practice and the other wisdom; and secondly, that the most beautiful of all the things in nature are rather such as can be seen as can be acquired; for how can it be possible to acquire possession of those things which are endowed in the same degree with the diviner attributes? But it is not impossible to see them, though it may not be given to all men to do so, for this may be permitted only to the purest and most acute-sighted race, to whom the father of the universe, when he displays his own works, is giving the greatest of all gifts. 47. For what life can be better than that which is devoted to speculation, or what can be more closely connected with rational existence; for which reason it is that though the voices of mortal beings are judged of by the faculty of hearing, nevertheless the scriptures present to us the words of God, to be actually visible to us like light; for in them it is said that, "All people saw the voice of God; they do not say, "heard it," since what took place was not a beating of the air by means of the organs of the mouth and tongue, but a most exceedingly brilliant ray of virtue, not different in any respect from the source of reason, which also in another passage is spoken of in the following manner, "Ye have seen that I spake unto you from out of Heaven," not "Ye have heard," for the same reason. 48. But there are passages where he distinguishes between what is heard and what is seen, and between the sense of seeing and that of hearing, as where he says, "Ye have heard the sound of the words, but ye saw no similitude, only ye heard a Voice;" speaking here with excessive precision; for the discourse which was divided into nouns and verbs, and in short into all the different parts of speech, he has very appropriately spoken of as something to be heard; for in fact that is examined by the sense of hearing; but that which has nothing to do with either with nouns or verbs, but is the voice of God, and seen by the eye of the soul, he very properly represents as visible; 49. and having previously reminded them, "Ye saw no similitude," he proceeds to say, " Only ye heard a voice, which ye all saw;" for this must be what is understood as implied in those words. So that the words of God have for their tribunal and judge the sense of sight, which is situated in the soul; but those which are subdivided into nouns, and verbs, and other parts of speech, have for their judge the sense of hearing. 50. But as the writer being new in all kinds of knowledge, has also introduced this novelty both in his accounts of domestic and of foreign matters, saying that the voice is a thing to be judged of by the sight, which in point of fact is almost the only thing in us which is not an object of sight, with the single exception of the mind; for the things which are the objects of the rest of the outward senses are, every one of them, visible to the sight, such as colours, tastes, smells, things that are hot or cold, things that are smooth or rough, things that are soft or hard, inasmuch as it is a body, if indeed it is a body at all, nor inasmuch as they are substantial bodies. 5
1. And what is meant by this I will explain more distinctly: a flavour is appreciable by the sight, not inasmuch as it is flavour, but so far it is a mere substance, for in so far as it is flavour the sense of taste will judge of it; again a smell, in so far as it is a smell, will be decided upon by the nostrils, but inasmuch as it is a bodily substance, it will also be judged of by the eyes: and the other objects of sense will be tested in this manner; but voice is not appreciable by the sense of sight, neither inasmuch as it can be heard; but there are these two things in us which are wholly invisible--mind and speech; 52. but the sound that proceeds from us does not the least resemble the divine organ of voice; for one organ of voice is mingled with the air, and flies to a kindred region with itself, namely to the ears; but the divine organ consists of unmixed and unalloyed speech, which outstrips the sense of hearing by reason of its fineness, and which is discerned by a pure soul, by means of its acuteness in the faculty of sight. X. 53. Therefore, after having left all mortal things, God, as I have said before, gives, as his first gift to the soul, an exhibition and an opportunity of contemplating mortal things: and in the second place he gives it an improvement in the doctrines of virtue, in respect both of their numbers and of their importance; for he says, "And I will make thee into a mighty nation," using this expression with reference to the multitude of the nation, and with reference to the increase and improvement of what was already great; 54. and that this quantity in each kind, that is to say, both as to magnitude and as to number, was greatly increased, is pointed out by the king of Egypt, where he says, "For behold," says he, "the race of the children of Israel is a great Multitude." Since both these facts bear witness to the race which had the power of beholding the living God, that it had derived increase both in manner and in magnitude, and as having done so, had met with prosperity, both in its life and in its language; 55. for he does not say here (as any one would say who paid attention to the connection of the words which he was using), a numerous multitude, but he says, "A great multitude," knowing that the word numerous by itself implies an imperfect multitude, unless in addition to its numbers it has the attributes of intelligence and knowledge; for what advantage is it to comprehend many subjects of speculation, unless each of them receives a power of growth to a suitable size; for in like manner a field is not perfect in which there are innumerable plants growing on the ground, and no plant has grown up by means of the skill of the husbandman so as to arrive at perfection, unless it is now able to produce fruit. 56. But the beginning and the end of the greatness and numerousness of good things is the ceaseless and uninterrupted recollection of God, and an invocation of his assistance in the civil and domestic, confused and continual, warfare of life; for Moses says, "Behold, the people is wise and full of knowledge; this is a mighty nation; for what nation is there so great, that has God so near, as the Lord our God is to us in all the circumstances in which we call upon Him?" 57. Therefore it has been plainly shown that there is power with God, which is a suitable and useful helper and defender, and the ruler himself comes nearer to the assistance of those persons who are worthy to be assisted. XI. But who are they who are worthy to obtain such a mercy as this? It is plain that they are all lovers of wisdom and knowledge; 58. for these are the wise people and the people of knowledge of whom he speaks, each of whom may naturally be called great, since he aims at great things, and at one great thing with excessive earnestness and eagerness, namely, at never being separated from the Almighty God, but at being able to endure his approach when he comes near steadily, and without any amazement or display. 59. This is the definition of great, to be near to God, or at least to be near to that thing which God is near; forsooth the world and the wise citizen of the world are both full of manyand great good things, but all the rest of the multitude of men is involved in numerous evils, and in but few good things; for the good is rare in the agitated and confused life of man. 60. On which account it is said in the sacred scriptures, "It is not because you are numerous beyond all the nations that the Lord has selected you above them all, and has chosen you out; for in truth you are but few in comparison of all nations, but it is because the Lord loves You;" for if any one were to choose to distribute the multitude of one soul as if according to nations, he would find a great many ranks totally destitute of all order, of which pleasures, or appetites or griefs, or fears, or again follies and iniquities, and all the other vices which are connected with or akin to them, are the leaders, and he would find but one rank alone well regulated, that namely which is under the leadership of right reason. 6
1. Among men, then, the unjust multitude is usually honoured more than one single just person; but in the eye of God a small company that is good is preferred to an infinite number of persons who are unjust. And, on that account, he warns men never to consent to a multitude of such a character; "For," says he, "thou shalt not join with a multitude to do Evil." May one, then, join a few to do so? One may never join a single bad man. But a bad man, though he be but a single individual, is a multitude of wickedness, and it is the greatest possible evil to join with him; for, on the contrary, it is becoming rather to oppose him and to make war upon him with fearless energy. 62. "For if," says Moses, "you go forth to war against your enemies and see a horse," the emblem of arrogant and restive passion which scorns all control, "and a rider," the symbol of the mind devoted to the service of the passions, riding upon it, "and a great body of your people," admirers of those before-mentioned passions, and following in a solid phalanx, "you shall not be terrified so as to flee from them," for you, though only a single person, shall have a single being for your ally, "because the Lord your God is on your Side;" 63. for his advance to battle puts an end to war, builds up peace again, overthrows numbers of longaccustomed evils, preserves the scanty race which loves God, to whom every one who becomes subject hates and abominates the ranks of the more earthly armies. XII. 64. "For," says Moses, "you shall not eat those animals which have a multitude of feet, being numbered among all the reptiles that are upon the earth; because they are an Abomination." But the soul is not deserving of being hated which goes upon the earth in one part of itself, but only that which does so with all or with the greatest proportion of its parts, and which is exceedingly greedy about the things of the body, and which, in short, is unable to penetrate into and contemplate the divine revolutions of the heaven. 65. And, moreover, as the animal with many feet is accursed among reptiles, so also is that which has no feet at all; the one for the cause already mentioned, and the other because it entirely falls upon the ground in all its parts, not being supported off the ground by anything, not even for the briefest minute. For Moses says that, "Everything which goes upon its belly is Unclean;" meaning, under this figurative expression, to point out those who pursue the pleasures of the belly. 66. But some go far beyond these persons in wickedness, not only indulge in every description of desire, but also acquire that passion which is akin to desire, namely, anger, wishing to excite the whole of the irrational part of the soul and to destroy the mind. For what has been said in words, indeed, is applicable to the serpent, but in reality it is meant to apply to every man who is irrational and a slave to his passions, being truly a divine oracle, "Upon thy breast and upon thy belly shalt thou Go;" for anger has its abode about the breast, and the seat of desire is in the belly. 67. But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful; 68. for, in this way, it will improve both in quantity and in magnitude. For it is said, "How long shall this people exasperate me? and till what time will they refuse to believe me in all the signs which I have done among them? I will smite them with death and I will destroy them, and I will make thee and thy father\'s house into a mighty nation, greater and mightier than This." For when the great multitude of the passions which indulge in anger and desire in the soul is put to the rout, then immediately those affections which depend on its rational nature rise up and become brilliant; 69. for as the reptile with many feet and that with no feet at all, though they are exactly opposite to one another in the race of reptiles, are both pronounced unclean, so also the opinion which denies any God, and that which worships a multitude of Gods, though quite opposite in the soul, are both profane. And of proof of this is that the law banishes them both "from the sacred Assembly," forbidding the atheistical opinion, as a eunuch and mutilated person, to come into the assembly; and the polytheistic, inasmuch as it prohibits any one born of a harlot from either hearing or speaking in the assembly. For he who worships no God at all is barren, and he who worships a multitude is the son of a harlot, who is in a state of blindness as to his true father, and who on this account is figuratively spoken of as having many fathers, instead of one. XIII. 70. There have now been two gifts of God already mentioned: the hope of a life devoted to contemplation, and an improvement in good things in respect both of quantity and of magnitude. The third gift is blessing, without which it is not possible that the graces already mentioned can be confirmed; for the scriptures say, "And I will bless thee;" that is to say, I will give thee a word which shall be praised; for the portion eu (in eulogeµsoµ, I will bless), is always applicable to virtue. And of speech, one kind is like a spring and another kind is like a stream; 7
1. that which is in the mind being like the spring, and the utterance through the medium of the mouth and tongue resembling a stream. And it is great riches for either species of speech to be improved, for the mind to be so by exerting soundness of reason in everything, whether important or unimportant, or for the utterance to be so when under the guidance of right instruction; 72. for many men think, indeed, most excellently, but are betrayed by a bad interpreter, namely, speech, because they have not throughly worked up the whole course of encyclical instruction. Others, again, have been exceedingly skilful in explaining their ideas, but very bad hands at forming intentions, as, for instance, those who are called sophists, for the mind of these sophists is destitute of all harmony and of all real learning; but their speeches, which are uttered by the organs of their voice, are full of music and beauty. 73. But God gives no imperfect gifts to his subjects, but all his presents are complete and perfect. On which account he now dispenses blessing not to one section only, that of speech, but to both portions; thinking it proper that the man who has received a benefit should also conceive the most excellent notions, and should also be able to explain what he has conceived in a powerful manner; for perfection, as it seems, consists in the two points, of being able to form clear and just conceptions and intentions, and also of being able to interpret them correctly. 74. Do you not see that Abel (and the name Abel is the name of one who mourns over mortal things, and attributes happiness to immortal things), has a mind wholly free from all liability to reproach? And yet, from not being practised in discussions, he is defeated by one who is clever as an antagonist in such things, Cain being able to get the better of him more through superiority of skill than of strength; 75. for which reason, though I admire him on account of the good fortune with which he was endowed by nature, I nevertheless blame the disposition in him that, when he was challenged to a contest of discussion, he came forward to contend, when he ought to have abided by his usual tranquillity, discarding all love for contention. But if he was determined by all means to enter into such a contest, then still he ought not to have engaged in it until he had sufficiently practised himself in the exercises of the art; for men who have been long versed in political strife are usually accustomed to get the better of men of uncultivated acuteness. XIV. 76. For this reason also the allaccomplished Moss deprecates coming to a consideration of reasonable looking and plausible arguments, from the time that God began to cause the light of truth to shine upon him; through the immortal words of his knowledge and wisdom. But he is not the less led on to the contemplation of these arguments, not for the sake of becoming skilful in many things (for the contemplation of God himself and of his most sacred powers, are quite sufficient for a man who is fond of contemplation), but with a view to get the better of the sophists in Egypt, where fabulous and plausible inventions are looked upon as entitled to higher honour than a clear statement of truth. 77. When, therefore, the mind walks abroad among the affairs of the ruler of the universe, it requires nothing further as an object of contemplation, since the mind alone is the most piercing of all eyes as applied to the objects of the intellect; but when it is directed towards those things which are properly objects of the outward senses, or to any passion, or substance, of which the land of Egypt is the emblem, then it will have need of skill and power in argument. 78. On which account Moses is directed also to take Aaron with him as an addition, Aaron being the symbol of uttered speech, "Behold," says God, "is not Aaron thy Brother?" For one rational nature being the mother of them both, it follows of course that the offspring are brothers, "I know that he will speak." For it is the office of the mind to comprehend, and of utterance to speak. "He," says God, "will speak for thee." For the mind not being able to gi |
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