1. Hebrew Bible, Genesis, 4.22-4.24, 6.1-6.5, 8.20-8.21, 9.1-9.17 (9th cent. BCE - 3rd cent. BCE)
| 4.22. וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃ 4.23. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃ 4.24. כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה׃ 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׃ 8.21. וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7. וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 9.14. וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃ 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.17. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ | 4.22. And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah." 4.23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;" 4.24. If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold." 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." 8.20. And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar." 8.21. And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done." 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered." 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." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 9.7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ ." 9.8. And God spoke unto Noah, and to his sons with him, saying:" 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth." 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:" 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth." 9.14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud," 9.15. 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." 9.16. 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.’" 9.17. And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’" |
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2. Hebrew Bible, Hosea, 8.4 (9th cent. BCE - 3rd cent. BCE)
| 8.4. הֵם הִמְלִיכוּ וְלֹא מִמֶּנִּי הֵשִׂירוּ וְלֹא יָדָעְתִּי כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵת׃ | 8.4. They have set up kings, but not from Me, they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off." |
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3. Hebrew Bible, Job, 22.18 (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Psalms, 18.16, 29.10, 65.7-65.8, 89.10, 93.3 (9th cent. BCE - 3rd cent. BCE)
| 18.16. וַיֵּרָאוּ אֲפִיקֵי מַיִם וַיִּגָּלוּ מוֹסְדוֹת תֵּבֵל מִגַּעֲרָתְךָ יְהוָה מִנִּשְׁמַת רוּחַ אַפֶּךָ׃ 65.7. מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה׃ 65.8. מַשְׁבִּיחַ שְׁאוֹן יַמִּים שְׁאוֹן גַּלֵּיהֶם וַהֲמוֹן לְאֻמִּים׃ 93.3. נָשְׂאוּ נְהָרוֹת יְהוָה נָשְׂאוּ נְהָרוֹת קוֹלָם יִשְׂאוּ נְהָרוֹת דָּכְיָם׃ | 18.16. And the channels of waters appeared, and the foundations of the world were laid bare, at Thy rebuke, O LORD, at the blast of the breath of Thy nostrils." 29.10. The LORD sat enthroned at the flood; Yea, the LORD sitteth as King for ever." 65.7. Who by Thy strength settest fast the mountains, who art girded about with might;" 65.8. Who stillest the roaring of the seas, the roaring of their waves, and the tumult of the peoples;" 89.10. Thou rulest the proud swelling of the sea; When the waves thereof arise, Thou stillest them." 93.3. The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring." |
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5. Hebrew Bible, Isaiah, 2.20, 24.5, 24.17-24.18, 26.20-26.21, 31.7, 54.9 (8th cent. BCE - 5th cent. BCE)
| 24.5. וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃ 24.17. פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב הָאָרֶץ׃ 24.18. וְהָיָה הַנָּס מִקּוֹל הַפַּחַד יִפֹּל אֶל־הַפַּחַת וְהָעוֹלֶה מִתּוֹךְ הַפַּחַת יִלָּכֵד בַּפָּח כִּי־אֲרֻבּוֹת מִמָּרוֹם נִפְתָּחוּ וַיִּרְעֲשׁוּ מוֹסְדֵי אָרֶץ׃ 26.21. כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ לִפְקֹד עֲוֺן יֹשֵׁב־הָאָרֶץ עָלָיו וְגִלְּתָה הָאָרֶץ אֶת־דָּמֶיהָ וְלֹא־תְכַסֶּה עוֹד עַל־הֲרוּגֶיהָ׃ 31.7. כִּי בַּיּוֹם הַהוּא יִמְאָסוּן אִישׁ אֱלִילֵי כַסְפּוֹ וֶאֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ לָכֶם יְדֵיכֶם חֵטְא׃ 54.9. כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃ | 2.20. In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;" 24.5. The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet." 24.17. Terror, and the pit, and the trap, are upon thee, O inhabitant of the earth." 24.18. And it shall come to pass, that he who fleeth from the noise of the terror shall fall into the pit; And he that cometh up out of the midst of the pit shall be taken in the trap; For the windows on high are opened, And the foundations of the earth do shake;" 26.20. Come, my people, enter thou into thy chambers, And shut thy doors about thee; Hide thyself for a little moment, Until the indignation be overpast." 26.21. For, behold, the LORD cometh forth out of His place To visit upon the inhabitants of the earth their iniquity; The earth also shall disclose her blood, And shall no more cover her slain." 31.7. For in that day they shall cast away every man his idols of silver, and his idols of gold, Which your own hands have made unto you for a sin." 54.9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee." |
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6. Hebrew Bible, Jeremiah, 10.4, 48.43 (8th cent. BCE - 5th cent. BCE)
| 10.4. בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק׃ 48.43. פַּחַד וָפַחַת וָפָח עָלֶיךָ יוֹשֵׁב מוֹאָב נְאֻם־יְהוָה׃ | 10.4. They deck it with silver and with gold, They fasten it with nails and with hammers, that it move not." 48.43. Terror, and the pit, and the trap, Are upon thee, O inhabitant of Moab, Saith the LORD." |
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7. Hesiod, Works And Days, 110-201, 109 (8th cent. BCE - 7th cent. BCE)
| 109. Filling both land and sea, while every day |
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8. Hebrew Bible, Ezekiel, 7.19, 14.14-14.21 (6th cent. BCE - 5th cent. BCE)
| 7.19. כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ וּזְהָבָם לְנִדָּה יִהְיֶה כַּסְפָּם וּזְהָבָם לֹא־יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת יְהוָה נַפְשָׁם לֹא יְשַׂבֵּעוּ וּמֵעֵיהֶם לֹא יְמַלֵּאוּ כִּי־מִכְשׁוֹל עֲוֺנָם הָיָה׃ 14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃ 14.17. אוֹ חֶרֶב אָבִיא עַל־הָאָרֶץ הַהִיא וְאָמַרְתִּי חֶרֶב תַּעֲבֹר בָּאָרֶץ וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃ 14.19. אוֹ דֶּבֶר אֲשַׁלַּח אֶל־הָאָרֶץ הַהִיא וְשָׁפַכְתִּי חֲמָתִי עָלֶיהָ בְּדָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 14.21. כִּי כֹה אָמַר אֲדֹנָי יְהֹוִה אַף כִּי־אַרְבַּעַת שְׁפָטַי הָרָעִים חֶרֶב וְרָעָב וְחַיָּה רָעָה וָדֶבֶר שִׁלַּחְתִּי אֶל־יְרוּשָׁלִָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃ | 7.19. They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD; they shall not satisfy their souls, neither fill their bowels; because it hath been the stumblingblock of their iniquity." 14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD." 14.17. Or if I bring a sword upon that land, and say: Let the sword go through the land, so that I cut off from it man and beast;" 14.19. Or if I send a pestilence into that land, and pour out My fury upon it in blood, to cut off from it man and beast;" 14.20. though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness." 14.21. For thus saith the Lord GOD: How much more when I send My four sore judgments against Jerusalem, the sword, and the famine, and the evil beasts, and the pestilence, to cut off from it man and beast." |
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9. Anon., 1 Enoch, 7.3-7.5, 8.1-8.8, 10.4-10.5, 10.9-10.10, 12.4, 15.2-15.12, 19.1, 86.2, 93.2, 93.4-93.5, 93.10 (3rd cent. BCE - 2nd cent. BCE)
| 7.3. became pregt, and they bare great giants, whose height was three thousand ells: Who consumed 7.4. all the acquisitions of men. And when men could no longer sustain them, the giants turned against 7.5. them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 8.1. 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 8.2. colouring tinctures. And there arose much godlessness, and they committed fornication, and they 8.3. 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 . . . 10.4. 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 10.5. 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 10.9. 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 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 15.2. man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men 15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 15.4. of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 15.5. and perish. Therefore have I given them wives also that they might impregnate them, and beget 15.6. children by them, that thus nothing might be wanting to them on earth. But you were formerly 15.7. piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 15.8. And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon 15.9. the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin; 15.12. hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them. 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 86.2. 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 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. |
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10. Anon., Jubilees, 4.15-4.28, 4.33, 5.1-5.19, 7.21-7.39, 8.2-8.4, 10.1-10.17, 21.10 (2nd cent. BCE - 2nd cent. BCE)
| 4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. 4.16. And at the close of the eighth jubilee Ke took Mûalêlêth his sister to be his wife, and she bare him a son in the ninth jubilee, in the first week in the third year of this week, and he called his name Mahalalel. 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 4.20. and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. 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. 4.24. And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; 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. 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. 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 5.2. that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.3. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth 5.4. -all of them corrupted their ways and their orders, and they began to devour each other 5.5. and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. 5.6. And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7. And He said: "I shall destroy man and all flesh upon the face of the earth which I have created. 5.8. But Noah found grace before the eyes of the Lord. 5.9. And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion 5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 5.11. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 5.12. And He said "Thy spirit will not always abide on man; for they also are flesh and their days shall be one hundred and twenty years. 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. 5.14. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord. 5.15. And He destroyed all from their places, and there was not left one of them whom He judged not according to all their wickedness. 5.16. And He made for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway. 5.17. And the judgment of all is ordained and written on the heavenly tables in righteousne 5.18. --even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein judgment is written down for every creature and for every kind. 5.19. And there is nothing in heaven or on earth, or in light or in darkness, or in Sheol or in the depth, or in the place of darkness (which is not judged); 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. 8.4. And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and he transcribed it and sinned owing to it; for it contained the teaching of the Watchers in accordance with which they used to observe 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: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore. 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. 10.15. And one of us He commanded that we should teach Noah all their medicines; for He knew that they would not walk in uprightness, nor strive in righteousness. 10.16. And we did according to all His words: all the maligt evil ones we bound in the place of condemnation, and a tenth part of them we left that they might be subject before Satan on the earth. 10.17. And we explained to Noah all the medicines of their diseases, together with their seductions, how he might heal them with herbs of the earth. 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. |
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11. Dead Sea Scrolls, Genesis Apocryphon, 2.1 (2nd cent. BCE - 1st cent. CE)
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12. Septuagint, Wisdom of Solomon, 13.10, 14.6 (2nd cent. BCE - 1st cent. BCE)
| 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 14.6. For even in the beginning, when arrogant giants were perishing,the hope of the world took refuge on a raft,and guided by thy hand left to the world the seed of a new generation. |
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13. New Testament, 2 Peter, 2.4-2.5 (1st cent. CE - 1st cent. CE)
| 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; |
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14. Tosefta, Avodah Zarah, 8.4 (1st cent. CE - 2nd cent. CE)
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15. Anon., Genesis Rabba, 34.8 (2nd cent. CE - 5th cent. CE)
| 34.8. וְכָל הַחַיָּה אֲשֶׁר אִתְּךָ וגו' (בראשית ח, יז), אָמַר רַבִּי יוּדָן הַוְצֵא כְּתִיב הַיְצֵא קְרִי. וְשָׁרְצוּ בָאָרֶץ, וְלֹא בַתֵּבָה. וּפָרוּ בָאָרֶץ, וְלֹא בַתֵּבָה. (בראשית ח, יט): כָּל הַחַיָּה [ו] כָל הָרֶמֶשׂ וגו', כֹּל רוֹמֵשׁ, אָמַר רַבִּי אַיְּבוּ רוֹמֵשׂ מָלֵא פְּרַט לְכִלְאָיִם. לְמִשְׁפְּחֹתֵיהֶם, פְּרַט לְסִירוּס. עַל שִׁבְעָה דְּבָרִים נִצְטַוּוּ בְּנֵי נֹחַ, עַל עֲבוֹדַת כּוֹכָבִים, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַדִּין, וְעַל הַגָּזֵל, וְעַל אֵבָר מִן הֶחָי. רַבִּי חֲנִינָא בֶּן גַּמְלִיאֵל אוֹמֵר אַף עַל הַדָּם מִן הֶחָי. רַבִּי אֱלִיעֶזֶר אוֹמֵר אַף עַל הַכִּלְאָיִם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אַף עַל הַכְּשָׁפִים. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר אַף עַל הַסֵּרוּס. אָמַר רַבִּי אַסֵּי עַל כָּל הָאָמוּר בַּפָּרָשָׁה נִצְטַוּוּ בְּנֵי נֹחַ (דברים יח, י): לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ וגו', וּכְתִיב בַּתְרֵיהּ (דברים יח, יב): כִּי תוֹעֲבַת ה' כָּל עוֹשֵׂה אֵלֶּה. | 34.8. Bring forth (hayetze) with you every living thing that is with you…that they may swarm in the earth (Gen. 8:18). R. Yudan said: havtze is written, but it is read hayetze: that they may swarm in the earth - but not in the Ark. And be fruitful and multiply upon the earth - but not in the Ark. 'Every beast, every creeping thing, and every fowl, whatsoever moves (kol romes) upon the earth (Gen 8:19). R. Aivu said: Kol romes is written fully [with a vav] - it excludes kilayim [mixing species]. After their families: this excludes emasculation. The children of Noah were enjoined concerning seven tings: Idolatry, incest, murder, cursing the Divine Name [blasphemy], civil law, and a limb torn from a living animal. Rabbi Chanina ben Gamliel says: also concerning blood from a living animal. Rabbi Eleazar says: also against mixing species. Rabbi Shime'on ben Yochai says: also against witchcraft. Rabbi Yocha ben Beroka says: also against emasculation. Rabbi Assi said: The children of Noah were ordered regarding everything stated in the sentence: 'There shall not be found among you any one that makes his son or his daughter to pass through the fire, etc.' (Deut. 18:10) and afterwards 'because it is an abomination for Ad-nai all that do this.' (Deut. 18:12)" |
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16. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 56a. בכל יום דנין את העדים בכינוי יכה יוסי את יוסי,נגמר הדין לא הורגין בכינוי אלא מוציאין כל אדם לחוץ שואלין את הגדול שביניהן ואומר לו אמור מה ששמעת בפירוש והוא אומר והדיינין עומדין על רגליהן וקורעין ולא מאחין,והשני אומר אף אני כמוהו והשלישי אומר אף אני כמוהו:, big strongגמ׳ /strong /big תנא עד שיברך שם בשם,מנהני מילי אמר שמואל דאמר קרא (ויקרא כד, טז) ונוקב שם וגו' בנקבו שם יומת,ממאי דהאי נוקב לישנא דברוכי הוא דכתיב (במדבר כג, ח) מה אקב לא קבה אל ואזהרתיה מהכא (שמות כב, כז) אלהים לא תקלל,ואימא מיברז הוא דכתיב (מלכים ב יב, י) ויקב חור בדלתו ואזהרתיה מהכא (דברים יב, ג) ואבדתם את שמם לא תעשון כן לה' אלהיכם,בעינא שם בשם וליכא,ואימא דמנח שני שמות אהדדי ובזע להו ההוא נוקב וחוזר ונוקב הוא ואימא דחייק שם אפומא דסכינא ובזע בה ההוא חורפא דסכינא הוא דקא בזע,אימא פרושי שמיה הוא דכתיב (במדבר א, יז) ויקח משה ואהרן את האנשים האלה אשר נקבו בשמות ואזהרתיה מהכא (דברים ו, יג) את ה' אלהיך תירא,חדא דבעינא שם בשם וליכא ועוד הויא ליה אזהרת עשה ואזהרת עשה לא שמה אזהרה,ואיבעית אימא אמר קרא (ויקרא כד, יא) ויקב ויקלל למימרא דנוקב קללה הוא,ודילמא עד דעבד תרוייהו לא סלקא דעתך דכתיב (ויקרא כד, יד) הוצא את המקלל ולא כתיב הוצא את הנוקב והמקלל שמע מינה חדא היא,תנו רבנן איש מה ת"ל איש איש לרבות את העובדי כוכבים שמוזהרין על ברכת השם כישראל ואינן נהרגין אלא בסייף שכל מיתה האמורה בבני נח אינה אלא בסייף,והא מהכא נפקא מהתם נפקא ה' זו ברכת השם,אמר ר' יצחק נפחא לא נצרכא אלא לרבותא הכינויין ואליבא דרבי מאיר,דתניא (ויקרא כד, טו) איש איש כי יקלל אלהיו ונשא חטאו מה תלמוד לומר והלא כבר נאמר (ויקרא כד, טז) ונוקב שם ה' מות יומת לפי שנאמר ונוקב שם מות יומת יכול לא יהא חייב אלא על שם המיוחד בלבד מניין לרבות כל הכינויין תלמוד לומר איש כי יקלל אלהיו מכל מקום דברי רבי מאיר,וחכמים אומרים על שם המיוחד במיתה ועל הכינויין באזהרה,ופליגא דרבי מיישא דאמר רבי מיישא בן נח שבירך את השם בכינויים לרבנן חייב,מאי טעמא דאמר קרא (ויקרא כד, טז) כגר כאזרח גר ואזרח הוא דבעינן בנקבו שם אבל עובד כוכבים אפילו בכינוי,ורבי מאיר האי כגר כאזרח מאי עביד ליה גר ואזרח בסקילה אבל עובד כוכבים בסייף סלקא דעתך אמינא הואיל ואיתרבו איתרבו קמ"ל,ורבי יצחק נפחא אליבא דרבנן האי כגר כאזרח מאי עביד ליה גר ואזרח הוא דבעינן שם בשם אבל עובד כוכבים לא בעינן שם בשם,איש איש למה לי דיברה תורה כלשון בני אדם,תנו רבנן שבע מצות נצטוו בני נח דינין וברכת השם ע"ז גילוי עריות ושפיכות דמים וגזל ואבר מן החי | 56a. bOn every dayof a blasphemer’s trial, when the judges bjudge the witnesses,i.e., interrogate the witnesses, they ask the witnesses to use ban appellationfor the name of God, so that they do not utter a curse of God’s name. Specifically, the witnesses would say: bLet Yosei smite Yosei,as the name Yosei has four letters in Hebrew, as does the Tetragrammaton.,When bthe judgment is over,and the court votes to deem the defendant guilty, bthey do not sentencehim bto death based onthe testimony of the witnesses in which they used ban appellationfor the name of God, without having ever heard the exact wording of the curse. bRather, they remove allthe bpeoplewho are not required to be there from the court, so that the curse is not heard publicly, and the judges binterrogate the eldest ofthe witnesses, band say to him: Say what you heard explicitly. And he saysexactly what he heard. bAnd the judges stand on their feet and make a tearin their garments, as an act of mourning for the desecration of the honor of God. bAnd they do notever fully bstitchit back together again., bAnd the secondwitness bsays: I tooheard bas hedid, but he does not repeat the curse explicitly. bAnd the thirdwitness, in the event that there is one, bsays: I tooheard bas hedid. In this manner, the repetition of the invective sentence is limited to what is absolutely necessary., strongGEMARA: /strong The Sage btaughtin a ibaraita /i: A blasphemer is not liable bunless he blesses,a euphemism for curses, the bnameof God bwiththe bnameof God, e.g., by saying: Let such and such a name strike such and such a name.,The Gemara asks: bFrom where is this matterderived? bShmuel says:It is derived from that bwhich the verse states: “And he who blasphemes [ ivenokev /i] the nameof the Lord shall be put to death; all the congregation shall stone him; the convert as well as the homeborn, bwhen he blasphemes [ ibenokvo /i] the name, he shall be put to death”(Leviticus 24:16). It is derived from the repetition of the phrase “blasphemes the name” that the reference is to cursing the name of God with the name of God.,The Gemara asks: bFrom whereis it derived bthat thisword inokevis a term for blessing,i.e., cursing? The Gemara answers that it is derived from the statement of Balaam, who was sent by Balak to curse the Jewish people: b“How shall I curse [ iekkov /i] whom God has not cursed?”(Numbers 23:8). bAndthe bprohibitionagainst cursing God is derived bfrom here: “You shall not curse God”(Exodus 22:27).,The Gemara asks: bBut saythat perhaps the meaning of inokev bisnot cursing, but rather bmaking a hole, as it is written: “And made a hole [ ivayyikkov /i] in its lid”(II Kings 12:10). According to this, the word inokevis referring to one who makes a hole and damages the written name of God. bAndthe bprohibitionagainst doing so is derived bfrom here: “And you shall destroy their nameout of that place. bYou shall not do so to the Lord your God”(Deuteronomy 12:3–4).,The Gemara answers: It is derived from the repetition of inokevthat for one to be liable, it is bnecessarythat his transgression involve the bnameof God bwiththe bnameof God, bandsuch a transgression is bnotpossible if the reference is to making a hole.,The Gemara challenges: bBut say thatsuch a transgression is possible, as one can bplace twowritten bnamesof God, bone on top of the other, and tearthrough bthemat once. The Gemara explains: bThatwould be defined as bmaking a hole and again making a hole,not making a hole in one name by means of another name. The Gemara asks: bBut say thatone can betchthe bnameof God bon the point of a knife and cutthrough another name bwith it.The Gemara answers: In bthatcase, bit is the point of the knife that is cutting,not the name of God.,The Gemara asks: bSaythat inokevmeans the butterance of theineffable bname ofGod. bAs it is written: “And Moses and Aaron took these men that are pointed out [ inikkevu /i] by name”(Numbers 1:17). bAndthe bprohibitionto do so is derived bfrom here: “You shall fear the Lord, your God”(Deuteronomy 6:13).,The Gemara answers: bOneanswer is bthatfor one to be liable, it is bnecessarythat his transgression involve the bnameof God bwiththe bnameof God, bandsuch a transgression is bnotpossible if the reference is to uttering the ineffable name of God. bFurthermore,the prohibition derived from the verse “You shall fear the Lord, your God” bis a prohibitionstated as ba positive mitzva, and a prohibitionstated as ba positive mitzva is not considered a prohibition. /b,The Gemara presents an alternative proof that inokevis referring to cursing: bAnd if you wish, sayinstead that bthe verse states: “Andthe son of the Israelite woman bblasphemed [ ivayyikkov /i]the name band cursed”(Leviticus 24:11). bThat is to say thatthe meaning of inokevisto bcurse. /b,The Gemara asks: bBut perhapsthis verse does not prove that the meaning of inokevis to curse; rather, it indicates that one is not liable to be executed bunless he does both,i.e., both inokevand cursing God? The Gemara answers: This shall bnot enter your mind, as it is written: “Bring forth the one who cursed… /band stone him” (Leviticus 24:14), band it is not written: Bring forth the inokevand one who cursed. Conclude from itthat bit is oneact and not two.,§ bThe Sages taughtin a ibaraitawith regard to the verse: “Anyone who curses his God shall bear his sin” (Leviticus 24:15), that the verse could have stated: bOne [ iish /i]who curses his God. bWhymust bthe verse state: “Anyone [ iish ish /i]”?It is bto include the gentiles, who are prohibited from blessing,i.e., cursing, bthe nameof God, just blike Jewsare. bAnd they are executedfor this transgression bby the sword alone, as all deathpenalties bstated with regard to the descendants of Noah are by the sword alone. /b,The Gemara asks: bBut is this ihalakha bderived from here?Rather, bit is derived from there:“And the Lord God commanded the man” (Genesis 2:16), as is stated in a ibaraitathat will soon be quoted at length: b“The Lord,” thisis referring to bthe blessing,i.e., cursing, bof the nameof God. This verse concerns Adam, the first man, and is therefore binding on all of humanity., bRav Yitzḥak Nappaḥa says:The verse “anyone who curses his God” bis necessary only to includegentiles who curse God using bthe appellationsfor the name of God, rather than mentioning the ineffable name, bandthis is bin accordance withthe opinion bof Rabbi Meir. /b, bAs it is taughtin a ibaraita /i: bWhymust bthe verse state: “Anyone who curses his God shall bear his sin”? But isn’t it already stated: “And he who blasphemes the name of the Lord shall be put to death”(Leviticus 24:16)? Rather, bsince it is stated: “And he who blasphemes the nameof the Lord bshall be put to death,”one bmighthave thought that one bwill be liable only forcursing bthe ineffable nameof God. bFrom whereis it derived that the verse bincludesone who curses bany of the appellationsas well? bThe verse states: “Anyone who curses his God,”to indicate that one is liable to be executed bin any case.This is bthe statement of Rabbi Meir. /b, bAnd the Rabbis say: Forcursing bthe ineffable nameof God, one is punished bby death, and forcursing bthe appellations,one is liable to receive lashes bforviolating ba prohibition. /b,The Gemara comments: bAndRav Yitzḥak Nappaḥa, who holds that according to the Rabbis, gentiles are not liable for cursing appellations for the name of God, bdisagrees withthe opinion of bRav Meyasha. As Rav Meyasha says: A descendant of Noah who blessed God byone of the bappellations is liableto be executed even baccording tothe opinion of bthe Rabbis. /b, bWhat is the reason?It is bbecause the verse states: “The convert as well as the homeborn,when he blasphemes the name, he shall be put to death” (Leviticus 24:16), from which it is derived that bit isonly in the case of ba convert or a homebornJew bthat we requirethe condition: b“When he blasphemes the name,”i.e., he is liable to be executed only if he curses the ineffable name. bBut a gentileis liable to be executed beven due tomerely cursing ban appellation. /b,The Gemara asks: bAnd what does Rabbi Meir do with thispart of the verse: b“The convert as well as the homeborn”?What does he derive from it? The Gemara answers: Rabbi Meir derives that ba convert or a homebornJew is liable to be executed bby stoningfor this transgression, bbut a gentileis executed bby the sword.This exclusion is necessary as otherwise it might benter your mind to saythat bsincegentiles bare includedin the ihalakhotof this verse, bthey are includedin all the ihalakhotof blasphemy. Therefore the verse bteaches usthat they are not stoned.,The Gemara asks: bAnd what does Rav Yitzḥak Nappaḥa do with thispart of the verse: b“The convert as well as the homeborn,” according tothe opinion bof the Rabbis,since Rav Yitzḥak Nappaḥa holds that the Rabbis do not deem either a Jew or a gentile liable for cursing an appellation of God’s name? The Gemara answers: He derives that bit isspecifically with regard to ba convert and a homebornJew bthat we requirethe condition that he curse ba nameof God bby a nameof God; bbutwith regard to ba gentile, we do not requirethat he curse ba nameof God bby a nameof God in order for him to be liable.,The Gemara asks: bWhy do Ineed the inclusive term b“anyonewho curses his God,” according to the opinions that do not derive from it that a gentile is liable for cursing an appellation of God’s name? The Gemara answers: No ihalakhais derived from it; it is not a superfluous term, as bthe Torah spoke in the language of people. /b,§ Since the ihalakhotof the descendants of Noah have been mentioned, a full discussion of the Noahide mitzvot is presented. bThe Sages taughtin a ibaraita /i: bThe descendants of Noah,i.e., all of humanity, bwere commandedto observe bseven mitzvot:The mitzva of establishing courts of bjudgment; andthe prohibition against bblessing,i.e., cursing, bthe nameof God; and the prohibition of bidol worship;and the prohibition against bforbidden sexual relations; andthe prohibition of bbloodshed; andthe prohibition of brobbery; andthe prohibition against eating ba limb from a livinganimal. |
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