1. Hebrew Bible, Genesis, 4.10-4.11, 6.1-6.5, 9.3-9.4 (9th cent. BCE - 3rd cent. BCE)
| 4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 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׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ | 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand." 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." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all." 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." |
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2. Hebrew Bible, Leviticus, 15.2-15.30, 17.3-17.6, 17.15-17.16 (9th cent. BCE - 3rd cent. BCE)
| 15.2. דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל וַאֲמַרְתֶּם אֲלֵהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא׃ 15.2. וְכֹל אֲשֶׁר תִּשְׁכַּב עָלָיו בְּנִדָּתָהּ יִטְמָא וְכֹל אֲשֶׁר־תֵּשֵׁב עָלָיו יִטְמָא׃ 15.3. וְעָשָׂה הַכֹּהֵן אֶת־הָאֶחָד חַטָּאת וְאֶת־הָאֶחָד עֹלָה וְכִפֶּר עָלֶיהָ הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹב טֻמְאָתָהּ׃ 15.3. וְזֹאת תִּהְיֶה טֻמְאָתוֹ בְּזוֹבוֹ רָר בְּשָׂרוֹ אֶת־זוֹבוֹ אוֹ־הֶחְתִּים בְּשָׂרוֹ מִזּוֹבוֹ טֻמְאָתוֹ הִוא׃ 15.4. כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃ 15.5. וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.6. וְהַיֹּשֵׁב עַל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.7. וְהַנֹּגֵעַ בִּבְשַׂר הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.8. וְכִי־יָרֹק הַזָּב בַּטָּהוֹר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.9. וְכָל־הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא׃ 15.11. וְכֹל אֲשֶׁר יִגַּע־בּוֹ הַזָּב וְיָדָיו לֹא־שָׁטַף בַּמָּיִם וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.12. וּכְלִי־חֶרֶשׂ אֲשֶׁר־יִגַּע־בּוֹ הַזָּב יִשָּׁבֵר וְכָל־כְּלִי־עֵץ יִשָּׁטֵף בַּמָּיִם׃ 15.13. וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃ 15.14. וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃ 15.15. וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ׃ 15.16. וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃ 15.17. וְכָל־בֶּגֶד וְכָל־עוֹר אֲשֶׁר־יִהְיֶה עָלָיו שִׁכְבַת־זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.18. וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃ 15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 15.21. וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.22. וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.23. וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃ 15.24. וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃ 15.25. וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃ 15.26. כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃ 15.27. וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃ 15.28. וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃ 15.29. וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 17.3. אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז בַּמַּחֲנֶה אוֹ אֲשֶׁר יִשְׁחַט מִחוּץ לַמַּחֲנֶה׃ 17.4. וְאֶל־פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ לְהַקְרִיב קָרְבָּן לַיהוָה לִפְנֵי מִשְׁכַּן יְהוָה דָּם יֵחָשֵׁב לָאִישׁ הַהוּא דָּם שָׁפָךְ וְנִכְרַת הָאִישׁ הַהוּא מִקֶּרֶב עַמּוֹ׃ 17.5. לְמַעַן אֲשֶׁר יָבִיאוּ בְּנֵי יִשְׂרָאֵל אֶת־זִבְחֵיהֶם אֲשֶׁר הֵם זֹבְחִים עַל־פְּנֵי הַשָּׂדֶה וֶהֱבִיאֻם לַיהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד אֶל־הַכֹּהֵן וְזָבְחוּ זִבְחֵי שְׁלָמִים לַיהוָה אוֹתָם׃ 17.6. וְזָרַק הַכֹּהֵן אֶת־הַדָּם עַל־מִזְבַּח יְהוָה פֶּתַח אֹהֶל מוֹעֵד וְהִקְטִיר הַחֵלֶב לְרֵיחַ נִיחֹחַ לַיהוָה׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 17.16. וְאִם לֹא יְכַבֵּס וּבְשָׂרוֹ לֹא יִרְחָץ וְנָשָׂא עֲוֺנוֹ׃ | 15.2. Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean." 15.3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness." 15.4. Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. ." 15.5. And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.6. And he that sitteth on any thing whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.7. And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.8. And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.9. And what saddle soever he that hath the issue rideth upon shall be unclean." 15.10. And whosoever toucheth any thing that was under him shall be unclean until the even; and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.11. And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.12. And the earthen vessel, which he that hath the issue toucheth, shall be broken; and every vessel of wood shall be rinsed in water." 15.13. And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean." 15.14. And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest." 15.15. And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue." 15.16. And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even." 15.17. And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even." 15.18. The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even." 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even." 15.20. And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean." 15.21. And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.22. And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.23. And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even." 15.24. And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. ." 15.25. And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean." 15.26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity." 15.27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even." 15.28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean." 15.29. And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting." 15.30. And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness." 17.3. What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it without the camp," 17.4. and hath not brought it unto the door of the tent of meeting, to present it as an offering unto the LORD before the tabernacle of the LORD, blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people." 17.5. To the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, even that they may bring them unto the LORD, unto the door of the tent of meeting, unto the priest, and sacrifice them for sacrifices of peace-offerings unto the LORD." 17.6. And the priest shall dash the blood against the altar of the LORD at the door of the tent of meeting, and make the fat smoke for a sweet savour unto the LORD." 17.15. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean." 17.16. But if he wash them not, nor bathe his flesh, then he shall bear his iniquity." |
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3. Hebrew Bible, Numbers, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)
| 35.33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34. וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 35.33. So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it." 35.34. And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’" |
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4. Hebrew Bible, Psalms, 106.34-106.41 (9th cent. BCE - 3rd cent. BCE)
| 106.34. לֹא־הִשְׁמִידוּ אֶת־הָעַמִּים אֲשֶׁר אָמַר יְהוָה לָהֶם׃ 106.35. וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם׃ 106.36. וַיַּעַבְדוּ אֶת־עֲצַבֵּיהֶם וַיִּהְיוּ לָהֶם לְמוֹקֵשׁ׃ 106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 106.38. וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃ 106.39. וַיִּטְמְאוּ בְמַעֲשֵׂיהֶם וַיִּזְנוּ בְּמַעַלְלֵיהֶם׃ 106.41. וַיִּתְּנֵם בְּיַד־גּוֹיִם וַיִּמְשְׁלוּ בָהֶם שֹׂנְאֵיהֶם׃ | 106.34. They did not destroy the peoples, As the LORD commanded them;" 106.35. But mingled themselves with the nations, And learned their works;" 106.36. And they served their idols, Which became a snare unto them;" 106.37. Yea, they sacrificed their sons and their daughters unto demons," 106.38. And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood." 106.39. Thus were they defiled with their works, And went astray in their doings." 106.40. Therefore was the wrath of the LORD kindled against His people, And He abhorred His inheritance." 106.41. And He gave them into the hand of the nations; And they that hated them ruled over them." |
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5. Hebrew Bible, Ezekiel, 1.4, 1.13, 1.22, 1.27, 33.25, 36.17-36.18 (6th cent. BCE - 5th cent. BCE)
| 1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃ 1.13. וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃ 1.22. וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 33.25. לָכֵן אֱמֹר אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהֹוִה עַל־הַדָּם תֹּאכֵלוּ וְעֵינֵכֶם תִּשְׂאוּ אֶל־גִּלּוּלֵיכֶם וְדָם תִּשְׁפֹּכוּ וְהָאָרֶץ תִּירָשׁוּ׃ 36.17. בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃ 36.18. וָאֶשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם עַל־הַדָּם אֲשֶׁר־שָׁפְכוּ עַל־הָאָרֶץ וּבְגִלּוּלֵיהֶם טִמְּאוּהָ׃ | 1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire." 1.13. As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning." 1.22. And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 33.25. Wherefore say unto them: Thus saith the Lord GOD. Ye eat with the blood, and lift up your eyes unto your idols, and shed blood; and shall ye possess the land?" 36.17. ’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity." 36.18. Wherefore I poured out My fury upon them for the blood which they had shed upon the land, and because they had defiled it with their idols;" |
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6. Anon., 1 Enoch, 1.3, 1.4, 2, 3, 4, 5, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 8.1, 8.2, 8.3, 9.6, 9.7, 9.8, 9.9, 9.10, 10.8, 10.9, 10.11, 10.20, 10.21, 10.22, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 13.1, 13.2, 13.3, 13.4, 14, 14.5, 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, 14.25, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.7, 15.8, 15.8-16.1, 15.9, 15.10, 15.11, 15.12, 16, 16.2, 16.3, 17, 18, 19, 19.1, 20, 21, 22, 23, 24, 25, 26, 26.1, 26.2, 26.3, 26.4, 26.5, 26.6, 27, 27.2, 28, 29, 30, 31, 32, 33, 34, 35, 36, 72, 73, 74, 75, 76, 77, 78, 79, 79.6, 80, 80.1, 80.2, 80.3, 80.4, 80.5, 80.6, 80.7, 80.8, 81, 82, 82.1, 82.2, 83.1, 83.2, 83.3, 83.6, 83.7, 83.8, 85.4, 85.5, 85.6, 85.7, 85.8, 85.9, 85.10, 86.2, 89.32, 89.33, 89.51, 89.52, 89.54, 91.1, 91.2, 91.3, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 93.2, 93.4, 93.6, 98.2, 98.11, 99.2, 99.6, 99.7, 99.8, 99.9, 104.2, 104.6, 106.1-107.3, 106.14, 108.3, 108.7, 108.8, 108.9, 108.10, 108.11, 108.12, 108.13, 108.14, 108.15 (3rd cent. BCE - 2nd cent. BCE)
| 1.3. for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling |
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7. Anon., Jubilees, 4.27-4.28, 4.33, 6.6-6.14, 7.20-7.39, 8.2-8.3 (2nd cent. BCE - 2nd cent. BCE)
| 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. 4.28. And he testified to the Watchers, who had sinned with the daughters of men; 4.33. And he burnt the incense of the sanctuary, (even) sweet spices, acceptable before the Lord on the Mount. 6.6. that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night should not change their order, nor cease for ever. 6.7. And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. 6.8. The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea. 6.9. And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat. 6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man. 6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man. 6.13. And you, increase ye, and multiply on the earth. 6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh 7.20. And behold these three cities are near Mount Lûbâr; Sêdêqêtêlĕbâb fronting the mountain on its east; and Na’êlâtamâ’ûk on the south; ’Adatanêsês towards the west. 7.21. And these are the sons of Shem: Elam, and Asshur, and Arpachshad--this (son) was born two years after the flood--and Lud, and Aram. 7.22. The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.25. For owing to these three things came the flood upon the earth, namely 7.26. owing to the fornication wherein the Watchers against the law of their ordices went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. And we were left, I and you, my sons, and everything that entered with us into the ark 7.33. and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk 7.34. and ye are parting one from another, and are envious one of another, and (so it cometh) that ye are not in harmony, my sons, each with his brother. 7.35. For I see, and behold the demons have begun (their) seductions against you and against your children 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 7.37. For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, will all be destroyed from the earth. 7.38. And there will not be left any man that eateth blood. Or that sheddeth the blood of man on the earth, Nor will there be left to him any seed or descendants living under heaven; 7.39. For into Sheol will they go, And into the place of condemnation will they descend. 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. |
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8. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE)
| 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. |
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9. Tosefta, Avodah Zarah, 8.4, 8.6-8.8 (1st cent. CE - 2nd cent. CE)
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10. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 56b. רבי חנניה בן (גמלא) אומר אף על הדם מן החי רבי חידקא אומר אף על הסירוס רבי שמעון אומר אף על הכישוף,רבי יוסי אומר כל האמור בפרשת כישוף בן נח מוזהר עליו (דברים יח, י) לא ימצא בך מעביר בנו ובתו באש קוסם קסמים מעונן ומנחש ומכשף וחובר חבר ושואל אוב וידעוני ודורש אל המתים וגו' ובגלל התועבות האלה ה' אלהיך מוריש אותם מפניך ולא ענש אלא אם כן הזהיר,רבי אלעזר אומר אף על הכלאים מותרין בני נח ללבוש כלאים ולזרוע כלאים ואין אסורין אלא בהרבעת בהמה ובהרכבת האילן,מנהני מילי אמר ר' יוחנן דאמר קרא (בראשית ב, טז) ויצו ה' אלהים על האדם לאמר מכל עץ הגן אכול תאכל,ויצו אלו הדינין וכן הוא אומר (בראשית יח, יט) כי ידעתיו למען אשר יצוה את בניו וגו',ה' זו ברכת השם וכן הוא אומר (ויקרא כד, טז) ונוקב שם ה' מות יומת אלהים זו עבודת כוכבים וכן הוא אומר (שמות כ, ב) לא יהיה לך אלהים אחרים על האדם זו שפיכות דמים וכן הוא אומר (בראשית ט, ו) שופך דם האדם וגו',לאמר זו גילוי עריות וכן הוא אומר (ירמיהו ג, א) לאמר הן ישלח איש את אשתו והלכה מאתו והיתה לאיש אחר מכל עץ הגן ולא גזל אכל תאכל ולא אבר מן החי,כי אתא רבי יצחק תני איפכא ויצו זו עבודת כוכבים אלהים זו דינין,בשלמא אלהים זו דינין דכתיב (שמות כב, ז) ונקרב בעל הבית אל האלהים אלא ויצו זו ע"ז מאי משמע,רב חסדא ורב יצחק בר אבדימי חד אמר (שמות לב, ח) סרו מהר מן הדרך אשר צויתים עשו להם וגו' וחד אמר (הושע ה, יא) עשוק אפרים רצוץ משפט כי הואיל הלך אחרי צו,מאי בינייהו איכא בינייהו עכו"ם שעשה ע"ז ולא השתחוה לה למאן דאמר עשו משעת עשייה מיחייב למאן דאמר כי הואיל הלך עד דאזיל בתרה ופלח לה,אמר רבא ומי איכא למאן דאמר עכו"ם שעשאה ע"ז ולא השתחוה לה חייב והתניא בעכו"ם דברים שבית דין של ישראל ממיתין עליהן בן נח מוזהר עליהן אין בית דין של ישראל ממיתין עליהן אין בן נח מוזהר עליהן למעוטי מאי לאו למעוטי עכו"ם שעשה ע"ז ולא השתחוה לה,אמר רב פפא לא למעוטי גיפוף ונישוק,גיפוף ונישוק דמאי אילימא כדרכה בר קטלא הוא אלא למעוטי שלא כדרכה,דינין בני נח איפקוד והתניא עשר מצות נצטוו ישראל במרה שבע שקיבלו עליהן בני נח והוסיפו עליהן דינין ושבת וכיבוד אב ואם,דינין דכתיב (שמות טו, כה) שם שם לו חוק ומשפט שבת וכיבוד אב ואם דכתיב (דברים ה, יא) כאשר צוך ה' אלהיך ואמר רב יהודה כאשר צוך במרה,אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,אי הכי מאי והוסיפו עליהן דינין,אלא אמר רבא לא נצרכה אלא לדיני קנסות אכתי והוסיפו בדינין מיבעי ליה,אלא אמר רב אחא בר יעקב לא נצרכה אלא להושיב בית דין בכל פלך ופלך ובכל עיר ועיר והא בני נח לא איפקוד והתניא כשם שנצטוו ישראל להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר כך נצטוו בני נח להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר,אלא אמר רבא האי תנא תנא דבי מנשה הוא דמפיק ד"ך ועייל ס"ך,דתנא דבי מנשה שבע מצות נצטוו בני נח ע"ז וגילוי עריות ושפיכות דמים גזל ואבר מן החי סירוס וכלאים,רבי יהודה אומר אדם הראשון לא נצטווה אלא על ע"ז בלבד שנאמר ויצו ה' אלהים על האדם רבי יהודה בן בתירה אומר אף על ברכת השם ויש אומרים אף על הדינים,כמאן אזלא הא דאמר רב יהודה אמר רב אלהים אני לא תקללוני אלהים אני לא תמירוני אלהים אני יהא מוראי עליכם כמאן כיש אומרים,תנא דבי מנשה אי דריש ויצו אפילו הנך נמי אי לא דריש ויצו הני מנא ליה,לעולם לא דריש ויצו הני כל חדא וחדא באפי נפשיה כתיבא ע"ז וגילוי עריות | 56b. bRabbi Ḥaya ben Gamla says:The descendants of Noah are balsocommanded bconcerningthe prohibition against consuming bthe blood from a livinganimal. bRabbi Ḥideka says:They are balsocommanded bconcerning castration,i.e., they are prohibited to castrate any living animal. bRabbi Shimon says:They are balsocommanded bconcerningthe prohibition against engaging in bsorcery. /b, bRabbi Yosei says:With regard to beverytype of sorcery bthat is stated in the passage about sorcery,it is bprohibited for a descendant of Noah toengage in bit.This is derived from the verses: “When you come into the land that the Lord your God gives you, you shall not learn to do like the abominations of those nations. bThere shall not be found among you one who makes his son or his daughter pass through the fire, a diviner, a soothsayer, or an enchanter, or a warlock, or a charmer, or one who consults a necromancer and a sorcerer, or directs inquiries to the dead.For whoever does these things is an abomination to the Lord; band because of these abominations, the Lord your God is driving them out from before you”(Deuteronomy 18:9–12). Evidently, the Canaanites were punished for these practices; bandsince God bwould not have punishedthem for an action bunless Hefirst bprohibitedit, these practices are clearly prohibited to gentiles., bRabbi Elazar says:The descendants of Noah were balsocommanded bconcerningthe prohibition of bdiverse kinds.Nevertheless, it is bpermitted for the descendants of Noah to wear diverse kindsof wool and linen band to sow diverse kindsof seeds together, band they are prohibited only with regard to breedingdiverse species of banimals and graftingdiverse species of btrees. /b,§ The Gemara asks: bFrom where are these matters,the Noahide mitzvot, derived? bRabbi Yoḥa says:It is from that bwhich the verse states: “And the Lord God commanded the man, saying: of every tree of the garden you may freely eat;but from the tree of the knowledge of good and evil, you shall not eat from it, for on the day that you eat from it, you shall die” (Genesis 2:16–17).,The verse is interpreted homiletically as follows: With regard to the term b“and…commanded,” these are thecourts of bjudgment; and so it statesin another verse: b“For I have known him, to the end that he may command his childrenand his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19).,With regard to the term b“the Lord,” thisalludes to bblessing the nameof God; band so it statesin another verse: b“And he who blasphemes the name of the Lord…shall be put to death”(Leviticus 24:16). b“God,” thisalludes to bidol worship; and so it states: “You shall have no other godsbefore Me” (Exodus 20:2). b“The man,” thisalludes to bbloodshed; and so it states: “One who sheds the blood of man,by man his blood shall be shed” (Genesis 9:6).,With regard to the term b“saying,” thisalludes to bforbidden sexual relations; and so it states: “Saying, if a man sends his wife, and she goes from him and becomes another man’s… /bwill that land not be greatly polluted? But you have played the harlot with many lovers” (Jeremiah 3:1). b“of every tree of the garden”alludes to the fact that one may partake only of items that are permitted to him, as they belong to him, bandhe may bnotpartake of bstolen items. “You may freely eat”alludes to the fact that one may eat fruit, bbut not a limb from a livinganimal., bWhen Rav Yitzḥak camefrom Eretz Yisrael to Babylonia, bhe taughttwo of the expositions in bthe oppositeorder: b“And…commanded,” thisalludes to bidol worship. “God,” thisalludes to courts of bjudgment. /b,The Gemara asks: bGranted,the source for the exposition: b“God [ iElohim /i],” thisalludes to courts of bjudgment,is clear; bas it is written: “Then the master of the house shall come near the judges [ iha’elohim /i]”(Exodus 22:7). Evidently, judges are called ielohim /i. bButwith regard to the exposition: b“And…commanded,” thisalludes to bidol worship, from whereis this binferred? /b, bRav Ḥisda and Rav Yitzḥak bar Avdimiboth give answers to this question. bOneof them bsaysthat it is inferred from the verse: b“They have turned aside quickly out of the way that I commanded them; they have made thema molten calf” (Exodus 32:8). The word “commanded” is mentioned here in the context of idol worship. bAndthe other bone saysthat it is inferred from the verse: b“Ephraim is oppressed, crushed in justice, because he willingly went after filth [ itzav /i]”(Hosea 5:11). The word itzav /i, used in this context in reference to idol worship, is the same Hebrew word used in the phrase: “And…commanded [ ivaytzav /i].”,The Gemara asks: bWhat isthe difference bbetweenthese two sources? The Gemara answers: The practical difference bbetweenthem is in the case of ba gentile who fashioned an idol but did not bow to it,i.e., he has not yet worshipped it. bAccording to the one who saysthat the proof is from the verse: b“They have madethem a molten calf,” bhe is rendered liable from the time of fashioningit. bAccording to the one who saysthat the proof is from the verse: b“Because he willingly wentafter filth,” he is not liable buntil he goes after it and worships it. /b, bRava says: And is there anyone who saysthat ba gentile who fashioned an idol but did not bow to it is liable? But isn’t it taughtin a ibaraita /i: bWith regard to idol worship, matters,i.e., transgressions, bfor which a Jewish court executesa Jew who commits one of them, bare prohibited to a descendant of Noah.But with regard to transgressions bfor which a Jewish court does not executea Jew who commits one of them, ba descendant of Noah is not prohibited fromdoing bthem. To exclude whattransgressions, i.e., to determine that they do not apply to gentiles, is this stated? Is it bnot to excludethe case of ba gentile who fashioned an idol but did not bow to it?Since Jews are not executed for this transgression, gentiles should not be liable for this act either., bRav Pappa says: No,it is possible that it is stated bto exclude embracing and kissingthe idol; neither a Jew nor a gentile who embraces or kisses an idol is liable. No proof can be brought from here with regard to a gentile who fashions an idol but does not worship it.,The Gemara asks: bEmbracing and kissingan idol bin whatmanner? bIf we saythat he did so bin itsstandard bmannerof worship, i.e., that embracing and kissing is the standard method of worshipping this idol, certainly bhe is liable toreceive the bdeathpenalty. bRather,it is stated bto excludea case bwherehe did bnotdo so bin itsstandard bmannerof worship.,§ The Gemara asks with regard to the list of the Noahide mitzvot: bWere the descendants of Noah commandedto establish courts of bjudgment? But isn’t it taughtin a ibaraita /i: bThe Jewish people were commandedto observe bten mitzvotwhen they were bin Marah: Seven that the descendants of Noah accepted upon themselves, andGod badded to themthe following mitzvot: bJudgment, and Shabbat, and honoringone’s bfather and mother. /b,The mitzva of bjudgmentwas given at Marah, bas it is writtenwith regard to Marah: b“There He made for them a statute and an ordice”(Exodus 15:25). bShabbat and honoringone’s bfather and motherwere given at Marah, bas it is writtenconcerning them in the Ten Commandments: “Observe the day of Shabbat to keep it holy, bas the Lord your God commanded you”(Deuteronomy 5:12), and similarly: “Honor your father and your mother, as the Lord your God commanded you” (Deuteronomy 5:16). The phrase “as the Lord your God commanded you” indicates that they had already been commanded to observe these mitzvot previously. bAnd Rav Yehuda says: “Asthe Lord your God bcommanded you” in Marah.Apparently, the mitzva of establishing courts is not included in the seven Noahide mitzvot., bRav Naḥman saysthat bRabba bar Avuh says:Establishing courts is a Noahide mitzva. The additional mitzva that was given in Marah bwas necessary only with regard tothe details of the ihalakhotof the justice system, e.g., that a defendant in a capital case is punished only by a full panel of twenty-three judges of the bSanhedrin, andonly if there are two bwitnesseswho testify concerning him, bandonly if he was issued ba forewarningbefore his transgression.,The Gemara asks: bIf so,and the mitzva given at Marah is a specification of the ihalakhotof the justice system, bwhatis the meaning of the sentence: bAndGod badded to them: Judgment?The details of a preexisting mitzva would not be referred to as an added mitzva., bRather, Rava says:The mitzva given at Marah bwas necessary only with regard to the ihalakhotof fines.Since these are not ihalakhotthat pertain to the basic performance of justice, but rather concern an additional fine for the guilty party, they were not given to the descendants of Noah. The Gemara asks: According to this interpretation, the language of the ibaraitais bstillinaccurate, as bit should havestated: bAndGod badded to themmore ihalakhot bof judgment. /b, bRather, Rav Aḥa bar Ya’akov says: It was necessary onlyfor the additional requirement bto establish a court in each and every province and in each and every city.The Gemara asks: bAnd were the descendants of Noah not commandedwith regard to bthismatter? bBut isn’t it taughtin a ibaraita /i: bJust as the Jewish people were commanded to establish courts in each and every province and in each and every city, so too, the descendants of Noah were commanded to establish courts in each and every province and in each and every city? /b, bRather, Rava says: This itanna /i,who holds that the mitzva of establishing courts of judgment is not included in the Noahide mitzvot, bisthe itannaof the school of Menashe, who removesfrom the list of the Noahide mitzvot two mitzvot whose mnemonic is idalet /i, ikaf /i,which stands for judgment [ idinim /i] and blessing the name of God [ ibirkat Hashem /i], band insertsin their place two mitzvot whose mnemonic is isamekh /i, ikaf /i,standing for castration [ iseirus /i] and diverse kinds [ ikilayim /i]., bAs the school of Menashe taught: The descendants of Noah were commandedto observe bseven mitzvot:The prohibitions of bidol worship, and forbidden sexual relations, and blood-shed,and brobbery, andeating ba limb from a livinganimal, and bcastration, and diverse kinds. /b, bRabbi Yehuda says: Adam, the firstman, bwas commanded only with regard tothe prohibition of bidol worship, as it is stated: “And the Lord God commanded the man”(Genesis 2:16). bRabbi Yehuda ben Beteira says:He was balsocommanded bconcerning blessing the nameof God. bAnd some saythat he was balsocommanded bconcerningestablishing courts of bjudgment. /b,The Gemara asks: bIn accordance with whoseopinion bis that which Rav Yehuda saysthat bRav says,in interpretation of the aforementioned verse: Since bI am “God,” do not curse Me;since bI am “God,” do not exchange Mewith another god; since bI am “God,” My fear shall be upon you?The Gemara answers: bIn accordance with whoseopinion? It is bin accordance withwhat bsome say,i.e., that the phrase “and the Lord God commanded the man” includes the prohibitions against cursing God’s name and idol worship, as well as the mitzva of establishing a system of law and justice, so that the fear of God will be upon the people.,The Gemara challenges: bIfthe itannaof the school of Menashe interpretsthe verse b“andthe Lord God bcommanded” homiletically, even thesemitzvot, cursing the name of God and establishing courts, should be included. And bif he does not interpretthe verse b“andthe Lord God bcommanded” homiletically, from where does hederive btheseseven mitzvot in his list?,The Gemara answers: bActually, he does not interpretthe verse b“andthe Lord God bcommanded” homiletically,but with regard to bthesemitzvot in his list, beach and every oneof them bis written separatelyin the Torah. The prohibitions of bidol worship and forbidden sexual relationsare stated |
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11. Nag Hammadi, The Gospel of Thomas, 114 (3rd cent. CE - 3rd cent. CE)
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12. Pseudo Clementine Literature, Homilies, 8.12 (3rd cent. CE - 4th cent. CE)
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13. Anon., Gospel of Thomas, 114
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