1. Hebrew Bible, Deuteronomy, 14.1, 21.22-21.23, 23.11-23.12, 26.6, 26.14, 28.26, 32.36 (9th cent. BCE - 3rd cent. BCE)
| 14.1. וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ טָמֵא הוּא לָכֶם׃ 14.1. בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃ 21.22. וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃ 21.23. לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 23.11. כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהוֹר מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 23.12. וְהָיָה לִפְנוֹת־עֶרֶב יִרְחַץ בַּמָּיִם וּכְבֹא הַשֶּׁמֶשׁ יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.14. לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל יְהוָה אֱלֹהָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי׃ 28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ | 14.1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead." 21.22. And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;" 21.23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance." 23.11. If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp." 23.12. But it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he may come within the camp." 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage." 26.14. I have not eaten thereof in my mourning, neither have I put away thereof, being unclean, nor given thereof for the dead; I have hearkened to the voice of the LORD my God, I have done according to all that Thou hast commanded me." 28.26. And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." |
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2. Hebrew Bible, Esther, 2.6, 7.10 (9th cent. BCE - 3rd cent. BCE)
| 2.6. אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל׃ | 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." 7.10. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged." |
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3. Hebrew Bible, Exodus, 1.11, 4.24-4.26, 12.12-12.13, 12.23, 12.35-12.36, 12.40, 13.18-13.19, 15.16, 21.34-21.36, 23.20, 23.22, 39.27, 39.30 (9th cent. BCE - 3rd cent. BCE)
| 1.11. וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃ 4.24. וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ יְהוָה וַיְבַקֵּשׁ הֲמִיתוֹ׃ 4.25. וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת־עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו וַתֹּאמֶר כִּי חֲתַן־דָּמִים אַתָּה לִי׃ 4.26. וַיִּרֶף מִמֶּנּוּ אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת׃ 12.12. וְעָבַרְתִּי בְאֶרֶץ־מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד־בְּהֵמָה וּבְכָל־אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהוָה׃ 12.13. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃ 12.23. וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃ 12.35. וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת׃ 12.36. וַיהוָה נָתַן אֶת־חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת־מִצְרָיִם׃ 13.18. וַיַּסֵּב אֱלֹהִים אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם׃ 13.19. וַיִּקַּח מֹשֶׁה אֶת־עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת־עַצְמֹתַי מִזֶּה אִתְּכֶם׃ 15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 21.34. בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו וְהַמֵּת יִהְיֶה־לּוֹ׃ 21.35. וְכִי־יִגֹּף שׁוֹר־אִישׁ אֶת־שׁוֹר רֵעֵהוּ וָמֵת וּמָכְרוּ אֶת־הַשּׁוֹר הַחַי וְחָצוּ אֶת־כַּסְפּוֹ וְגַם אֶת־הַמֵּת יֶחֱצוּן׃ 21.36. אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא מִתְּמוֹל שִׁלְשֹׁם וְלֹא יִשְׁמְרֶנּוּ בְּעָלָיו שַׁלֵּם יְשַׁלֵּם שׁוֹר תַּחַת הַשּׁוֹר וְהַמֵּת יִהְיֶה־לּוֹ׃ 23.22. כִּי אִם־שָׁמֹעַ תִּשְׁמַע בְּקֹלוֹ וְעָשִׂיתָ כֹּל אֲשֶׁר אֲדַבֵּר וְאָיַבְתִּי אֶת־אֹיְבֶיךָ וְצַרְתִּי אֶת־צֹרְרֶיךָ׃ 39.27. וַיַּעֲשׂוּ אֶת־הַכָּתְנֹת שֵׁשׁ מַעֲשֵׂה אֹרֵג לְאַהֲרֹן וּלְבָנָיו׃ | 1.11. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses." 4.24. And it came to pass on the way at the lodging-place, that the LORD met him, and sought to kill him." 4.25. Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said: ‘Surely a bridegroom of blood art thou to me.’" 4.26. So He let him alone. Then she said: ‘A bridegroom of blood in regard of the circumcision.’" 12.12. 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." 12.13. 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." 12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." 12.35. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment." 12.36. And the LORD gave the people favour in the sight of the Egyptians, so that they let them have what they asked. And they despoiled the Egyptians." 12.40. Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years." 13.18. But God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt." 13.19. And Moses took the bones of Joseph with him; for he had surely sworn the children of Israel, saying: ‘God will surely remember you; and ye shall carry up my bones away hence with you.’" 15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten." 21.34. the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his." 21.35. And if one man’s ox hurt another’s, so that it dieth; then they shall sell the live ox, and divide the price of it; and the dead also they shall divide." 21.36. Or if it be known that the ox was wont to gore in time past, and its owner hath not kept it in; he shall surely pay ox for ox, and the dead beast shall be his own." 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." 23.22. But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries." 39.27. And they made the tunics of fine linen of woven work for Aaron, and for his sons," 39.30. And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet: HOLY TO THE LORD." |
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4. Hebrew Bible, Genesis, 12.10-12.20, 13.18, 14.18-14.20, 15.11, 19.1-19.29, 23.4, 23.6, 23.8, 32.23-32.33, 50.25 (9th cent. BCE - 3rd cent. BCE)
| 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 13.18. וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 15.11. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃ 19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 19.2. וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃ 19.2. הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃ 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׃ 19.5. וַיִּקְרְאוּ אֶל־לוֹט וַיֹּאמְרוּ לוֹ אַיֵּה הָאֲנָשִׁים אֲשֶׁר־בָּאוּ אֵלֶיךָ הַלָּיְלָה הוֹצִיאֵם אֵלֵינוּ וְנֵדְעָה אֹתָם׃ 19.6. וַיֵּצֵא אֲלֵהֶם לוֹט הַפֶּתְחָה וְהַדֶּלֶת סָגַר אַחֲרָיו׃ 19.7. וַיֹּאמַר אַל־נָא אַחַי תָּרֵעוּ׃ 19.8. הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃ 19.9. וַיֹּאמְרוּ גֶּשׁ־הָלְאָה וַיֹּאמְרוּ הָאֶחָד בָּא־לָגוּר וַיִּשְׁפֹּט שָׁפוֹט עַתָּה נָרַע לְךָ מֵהֶם וַיִּפְצְרוּ בָאִישׁ בְּלוֹט מְאֹד וַיִּגְּשׁוּ לִשְׁבֹּר הַדָּלֶת׃ 19.11. וְאֶת־הָאֲנָשִׁים אֲשֶׁר־פֶּתַח הַבַּיִת הִכּוּ בַּסַּנְוֵרִים מִקָּטֹן וְעַד־גָּדוֹל וַיִּלְאוּ לִמְצֹא הַפָּתַח׃ 19.12. וַיֹּאמְרוּ הָאֲנָשִׁים אֶל־לוֹט עֹד מִי־לְךָ פֹה חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ וְכֹל אֲשֶׁר־לְךָ בָּעִיר הוֹצֵא מִן־הַמָּקוֹם׃ 19.13. כִּי־מַשְׁחִתִים אֲנַחְנוּ אֶת־הַמָּקוֹם הַזֶּה כִּי־גָדְלָה צַעֲקָתָם אֶת־פְּנֵי יְהוָה וַיְשַׁלְּחֵנוּ יְהוָה לְשַׁחֲתָהּ׃ 19.14. וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל־חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו׃ 19.15. וּכְמוֹ הַשַּׁחַר עָלָה וַיָּאִיצוּ הַמַּלְאָכִים בְּלוֹט לֵאמֹר קוּם קַח אֶת־אִשְׁתְּךָ וְאֶת־שְׁתֵּי בְנֹתֶיךָ הַנִּמְצָאֹת פֶּן־תִּסָּפֶה בַּעֲוֺן הָעִיר׃ 19.16. וַיִּתְמַהְמָהּ וַיַּחֲזִקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד־אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְנֹתָיו בְּחֶמְלַת יְהוָה עָלָיו וַיֹּצִאֻהוּ וַיַּנִּחֻהוּ מִחוּץ לָעִיר׃ 19.17. וַיְהִי כְהוֹצִיאָם אֹתָם הַחוּצָה וַיֹּאמֶר הִמָּלֵט עַל־נַפְשֶׁךָ אַל־תַּבִּיט אַחֲרֶיךָ וְאַל־תַּעֲמֹד בְּכָל־הַכִּכָּר הָהָרָה הִמָּלֵט פֶּן־תִּסָּפֶה׃ 19.18. 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׃ 19.21. וַיֹּאמֶר אֵלָיו הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה לְבִלְתִּי הָפְכִּי אֶת־הָעִיר אֲשֶׁר דִּבַּרְתָּ׃ 19.22. מַהֵר הִמָּלֵט שָׁמָּה כִּי לֹא אוּכַל לַעֲשׂוֹת דָּבָר עַד־בֹּאֲךָ שָׁמָּה עַל־כֵּן קָרָא שֵׁם־הָעִיר צוֹעַר׃ 19.23. הַשֶּׁמֶשׁ יָצָא עַל־הָאָרֶץ וְלוֹט בָּא צֹעֲרָה׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 19.25. וַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה׃ 19.26. וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח׃ 19.27. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל־הַמָּקוֹם אֲשֶׁר־עָמַד שָׁם אֶת־פְּנֵי יְהוָה׃ 19.28. 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׃ 23.4. גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃ 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ 23.8. וַיְדַבֵּר אִתָּם לֵאמֹר אִם־יֵשׁ אֶת־נַפְשְׁכֶם לִקְבֹּר אֶת־מֵתִי מִלְּפָנַי שְׁמָעוּנִי וּפִגְעוּ־לִי בְּעֶפְרוֹן בֶּן־צֹחַר׃ 32.23. וַיָּקָם בַּלַּיְלָה הוּא וַיִּקַּח אֶת־שְׁתֵּי נָשָׁיו וְאֶת־שְׁתֵּי שִׁפְחֹתָיו וְאֶת־אַחַד עָשָׂר יְלָדָיו וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק׃ 32.24. וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת־הַנָּחַל וַיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ׃ 32.25. וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃ 32.26. וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃ 32.27. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃ 32.28. וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 32.29. וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃ 32.31. וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃ 32.32. וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ׃ 32.33. עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה׃ 50.25. וַיַּשְׁבַּע יוֹסֵף אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת־עַצְמֹתַי מִזֶּה׃ | 12.10. 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." 12.11. 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." 12.12. 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." 12.13. 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.’" 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 12.16. 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." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." 12.18. 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?" 12.19. 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.’" 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had." 13.18. 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." 14.18. 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." 15.11. And the birds of prey came down upon the carcasses, and Abram drove them away." 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." 19.5. And they called unto Lot, and said unto him: ‘Where are the men that came in to thee this night? bring them out unto us, that we may know them.’" 19.6. And Lot went out unto them to the door, and shut the door after him." 19.7. And he said: ‘I pray you, my brethren, do not so wickedly." 19.8. Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’" 19.9. And they said: ‘Stand back.’ And they said: ‘This one fellow came in to sojourn, and he will needs play the judge; now will we deal worse with thee, than with them.’ And they pressed sore upon the man, even Lot, and drew near to break the door." 19.10. But the men put forth their hand, and brought Lot into the house to them, and the door they shut." 19.11. And they smote the men that were at the door of the house with blindness, both small and great; so that they wearied themselves to find the door." 19.12. And the men said unto Lot: ‘Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city; bring them out of the place;" 19.13. for we will destroy this place, because the cry of them is waxed great before the LORD; and the LORD hath sent us to destroy it.’" 19.14. And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested." 19.15. And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take thy wife, and thy two daughters that are here; lest thou be swept away in the iniquity of the city.’" 19.16. But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him. And they brought him forth, and set him without the city." 19.17. 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.’" 19.18. 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.’" 19.21. 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." 19.22. Hasten thou, escape thither; for I cannot do any thing till thou be come thither.’—Therefore the name of the city was called Zoar.—" 19.23. 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;" 19.25. and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground." 19.26. But his wife looked back from behind him, and she became a pillar of salt." 19.27. And Abraham got up early in the morning to the place where he had stood before the LORD." 19.28. 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." 23.4. ’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.’" 23.6. ’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.’" 23.8. 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," 32.23. And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of the Jabbok." 32.24. And he took them, and sent them over the stream, and sent over that which he had." 32.25. And Jacob was left alone; and there wrestled a man with him until the breaking of the day." 32.26. 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." 32.27. And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’" 32.28. And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’" 32.29. 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.’" 32.30. 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." 32.31. And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’" 32.32. And the sun rose upon him as he passed over Peniel, and he limped upon his thigh." 32.33. Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein." 50.25. And Joseph took an oath of the children of Israel, saying: ‘God will surely remember you, and ye shall carry up my bones from hence.’" |
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5. Hebrew Bible, Joel, 2.16-2.17, 2.20 (9th cent. BCE - 3rd cent. BCE)
| 2.16. אִסְפוּ־עָם קַדְּשׁוּ קָהָל קִבְצוּ זְקֵנִים אִסְפוּ עוֹלָלִים וְיֹנְקֵי שָׁדָיִם יֵצֵא חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ׃ 2.17. בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃ | 2.16. Gather the people, Sanctify the congregation, Assemble the elders, Gather the children, And those that suck the breasts; Let the bridegroom go forth from his chamber, And the bride out of her pavilion." 2.17. Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’" 2.20. But I will remove far off from you the northern one, And will drive him into a land barren and desolate, With his face toward the eastern sea, And his hinder part toward the western sea; that his foulness may come up, and his ill savour may come up, because he hath done great things.’" |
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6. Hebrew Bible, Leviticus, 5.2, 7.24, 10.8-10.11, 11.8, 11.11, 11.24-11.25, 11.27-11.28, 11.35-11.40, 15.13-15.15, 15.28-15.30, 17.15, 22.8, 26.30 (9th cent. BCE - 3rd cent. BCE)
| 5.2. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.2. אוֹ נֶפֶשׁ אֲשֶׁר תִּגַּע בְּכָל־דָּבָר טָמֵא אוֹ בְנִבְלַת חַיָּה טְמֵאָה אוֹ בְּנִבְלַת בְּהֵמָה טְמֵאָה אוֹ בְּנִבְלַת שֶׁרֶץ טָמֵא וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא וְאָשֵׁם׃ 7.24. וְחֵלֶב נְבֵלָה וְחֵלֶב טְרֵפָה יֵעָשֶׂה לְכָל־מְלָאכָה וְאָכֹל לֹא תֹאכְלֻהוּ׃ 10.8. וַיְדַבֵּר יְהוָה אֶל־אַהֲרֹן לֵאמֹר׃ 10.9. יַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ אַתָּה וּבָנֶיךָ אִתָּךְ בְּבֹאֲכֶם אֶל־אֹהֶל מוֹעֵד וְלֹא תָמֻתוּ חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם׃ 10.11. וּלְהוֹרֹת אֶת־בְּנֵי יִשְׂרָאֵל אֵת כָּל־הַחֻקִּים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיהֶם בְּיַד־מֹשֶׁה׃ 11.8. מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃ 11.11. וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃ 11.24. וּלְאֵלֶּה תִּטַּמָּאוּ כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃ 11.25. וְכָל־הַנֹּשֵׂא מִנִּבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃ 11.27. וְכֹל הוֹלֵךְ עַל־כַּפָּיו בְּכָל־הַחַיָּה הַהֹלֶכֶת עַל־אַרְבַּע טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃ 11.28. וְהַנֹּשֵׂא אֶת־נִבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב טְמֵאִים הֵמָּה לָכֶם׃ 11.35. וְכֹל אֲשֶׁר־יִפֹּל מִנִּבְלָתָם עָלָיו יִטְמָא תַּנּוּר וְכִירַיִם יֻתָּץ טְמֵאִים הֵם וּטְמֵאִים יִהְיוּ לָכֶם׃ 11.36. אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם יִהְיֶה טָהוֹר וְנֹגֵעַ בְּנִבְלָתָם יִטְמָא׃ 11.37. וְכִי יִפֹּל מִנִּבְלָתָם עַל־כָּל־זֶרַע זֵרוּעַ אֲשֶׁר יִזָּרֵעַ טָהוֹר הוּא׃ 11.38. וְכִי יֻתַּן־מַיִם עַל־זֶרַע וְנָפַל מִנִּבְלָתָם עָלָיו טָמֵא הוּא לָכֶם׃ 11.39. וְכִי יָמוּת מִן־הַבְּהֵמָה אֲשֶׁר־הִיא לָכֶם לְאָכְלָה הַנֹּגֵעַ בְּנִבְלָתָהּ יִטְמָא עַד־הָעָרֶב׃ 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׃ 15.28. 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׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 22.8. נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ אֲנִי יְהוָה׃ | 5.2. or if any one touch any unclean thing, whether it be the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of unclean swarming things, and be guilty, it being hidden from him that he is unclean;" 7.24. And the fat of that which dieth of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it." 10.8. And the LORD spoke unto Aaron, saying:" 10.9. ’Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not; it shall be a statute forever throughout your generations." 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean;" 10.11. and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.’" 11.8. of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you." 11.11. and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation." 11.24. And by these ye shall become unclean; whosoever toucheth the carcass of them shall be unclean until even." 11.25. And whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even." 11.27. And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even." 11.28. And he that beareth the carcass of them shall wash his clothes, and be unclean until the even; they are unclean unto you." 11.35. And every thing whereupon any part of their carcass falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you." 11.36. Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean." 11.37. And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean." 11.38. But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you." 11.39. And if any beast, of which ye may eat, die, he that toucheth the carcass thereof shall be unclean until the even." 11.40. And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even." 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." 15.28. 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." 17.15. 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." 22.8. That which dieth of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD." 26.30. And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you." |
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7. Hebrew Bible, Micah, 4.10 (9th cent. BCE - 3rd cent. BCE)
| 4.10. Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies." |
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8. Hebrew Bible, Numbers, 5.2, 17.13, 19.11, 19.13, 19.18 (9th cent. BCE - 3rd cent. BCE)
| 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ 17.13. וַיַּעֲמֹד בֵּין־הַמֵּתִים וּבֵין הַחַיִּים וַתֵּעָצַר הַמַּגֵּפָה׃ 19.11. הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃ 19.13. כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃ 19.18. וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כָּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר׃ | 5.2. ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;" 17.13. And he stood between the dead and the living; and the plague was stayed." 19.11. He that toucheth the dead, even any man’s dead body, shall be unclean seven days;" 19.13. Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him." 19.18. And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave." |
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9. Hebrew Bible, Proverbs, 16.14 (9th cent. BCE - 3rd cent. BCE)
| 16.14. חֲמַת־מֶלֶךְ מַלְאֲכֵי־מָוֶת וְאִישׁ חָכָם יְכַפְּרֶנָּה׃ | 16.14. The wrath of a king is as messengers of death; But a wise man will pacify it." |
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10. Hebrew Bible, Psalms, 74.10-74.11, 79.2, 91.11-91.12 (9th cent. BCE - 3rd cent. BCE)
| 74.11. לָמָּה תָשִׁיב יָדְךָ וִימִינֶךָ מִקֶּרֶב חוקך [חֵיקְךָ] כַלֵּה׃ 79.2. נָתְנוּ אֶת־נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמָיִם בְּשַׂר חֲסִידֶיךָ לְחַיְתוֹ־אָרֶץ׃ 91.11. כִּי מַלְאָכָיו יְצַוֶּה־לָּךְ לִשְׁמָרְךָ בְּכָל־דְּרָכֶיךָ׃ 91.12. עַל־כַּפַּיִם יִשָּׂאוּנְךָ פֶּן־תִּגֹּף בָּאֶבֶן רַגְלֶךָ׃ | 74.10. How long, O God, shall the adversary reproach? Shall the enemy blaspheme Thy name for ever?" 74.11. Why withdrawest Thou Thy hand, even Thy right hand? Draw it out of Thy bosom and consume them." 79.2. They have given the dead bodies of Thy servants to be food unto the fowls of the heaven, The flesh of Thy saints unto the beasts of the earth." 91.11. For He will give His angels charge over thee, To keep thee in all thy ways." 91.12. They shall bear thee upon their hands, Lest thou dash thy foot against a stone." |
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11. Hebrew Bible, 1 Kings, 14.25 (8th cent. BCE - 5th cent. BCE)
| 14.25. וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שושק [שִׁישַׁק] מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִָם׃ | 14.25. And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem;" |
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12. Hebrew Bible, 1 Samuel, 14.6, 31.13 (8th cent. BCE - 5th cent. BCE)
| 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׃ 31.13. וַיִּקְחוּ אֶת־עַצְמֹתֵיהֶם וַיִּקְבְּרוּ תַחַת־הָאֶשֶׁל בְּיָבֵשָׁה וַיָּצֻמוּ שִׁבְעַת יָמִים׃ | 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." 31.13. And they took their bones, and buried them under a tamarisk tree at Yavesh, and fasted seven days." |
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13. Hebrew Bible, 2 Kings, 8.5, 18.19, 18.21, 18.24, 19.36, 24.12, 25.1-25.7, 25.9 (8th cent. BCE - 5th cent. BCE)
| 8.5. וַיְהִי הוּא מְסַפֵּר לַמֶּלֶךְ אֵת אֲשֶׁר־הֶחֱיָה אֶת־הַמֵּת וְהִנֵּה הָאִשָּׁה אֲשֶׁר־הֶחֱיָה אֶת־בְּנָהּ צֹעֶקֶת אֶל־הַמֶּלֶךְ עַל־בֵּיתָהּ וְעַל־שָׂדָהּ וַיֹּאמֶר גֵּחֲזִי אֲדֹנִי הַמֶּלֶךְ זֹאת הָאִשָּׁה וְזֶה־בְּנָהּ אֲשֶׁר־הֶחֱיָה אֱלִישָׁע׃ 18.19. וַיֹּאמֶר אֲלֵהֶם רַב־שָׁקֵה אִמְרוּ־נָא אֶל־חִזְקִיָּהוּ כֹּה־אָמַר הַמֶּלֶךְ הַגָּדוֹל מֶלֶךְ אַשּׁוּר מָה הַבִּטָּחוֹן הַזֶּה אֲשֶׁר בָּטָחְתָּ׃ 18.21. עַתָּה הִנֵּה בָטַחְתָּ לְּךָ עַל־מִשְׁעֶנֶת הַקָּנֶה הָרָצוּץ הַזֶּה עַל־מִצְרַיִם אֲשֶׁר יִסָּמֵךְ אִישׁ עָלָיו וּבָא בְכַפּוֹ וּנְקָבָהּ כֵּן פַּרְעֹה מֶלֶךְ־מִצְרַיִם לְכָל־הַבֹּטְחִים עָלָיו׃ 18.24. וְאֵיךְ תָּשִׁיב אֵת פְּנֵי פַחַת אַחַד עַבְדֵי אֲדֹנִי הַקְּטַנִּים וַתִּבְטַח לְךָ עַל־מִצְרַיִם לְרֶכֶב וּלְפָרָשִׁים׃ 19.36. וַיִּסַּע וַיֵּלֶךְ וַיָּשָׁב סַנְחֵרִיב מֶלֶךְ־אַשּׁוּר וַיֵּשֶׁב בְּנִינְוֵה׃ 24.12. וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃ 25.1. וְאֶת־חוֹמֹת יְרוּשָׁלִַם סָבִיב נָתְצוּ כָּל־חֵיל כַּשְׂדִּים אֲשֶׁר רַב־טַבָּחִים׃ 25.1. וַיְהִי בִשְׁנַת הַתְּשִׁיעִית לְמָלְכוֹ בַּחֹדֶשׁ הָעֲשִׂירִי בֶּעָשׂוֹר לַחֹדֶשׁ בָּא נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל הוּא וְכָל־חֵילוֹ עַל־יְרוּשָׁלִַם וַיִּחַן עָלֶיהָ וַיִּבְנוּ עָלֶיהָ דָּיֵק סָבִיב׃ 25.2. וַיִּקַּח אֹתָם נְבוּזַרְאֲדָן רַב־טַבָּחִים וַיֹּלֶךְ אֹתָם עַל־מֶלֶךְ בָּבֶל רִבְלָתָה׃ 25.2. וַתָּבֹא הָעִיר בַּמָּצוֹר עַד עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ צִדְקִיָּהוּ׃ 25.3. בְּתִשְׁעָה לַחֹדֶשׁ וַיֶּחֱזַק הָרָעָב בָּעִיר וְלֹא־הָיָה לֶחֶם לְעַם הָאָרֶץ׃ 25.3. וַאֲרֻחָתוֹ אֲרֻחַת תָּמִיד נִתְּנָה־לּוֹ מֵאֵת הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ כֹּל יְמֵי חַיָּו׃ 25.4. וַתִּבָּקַע הָעִיר וְכָל־אַנְשֵׁי הַמִּלְחָמָה הַלַּיְלָה דֶּרֶךְ שַׁעַר בֵּין הַחֹמֹתַיִם אֲשֶׁר עַל־גַּן הַמֶּלֶךְ וְכַשְׂדִּים עַל־הָעִיר סָבִיב וַיֵּלֶךְ דֶּרֶךְ הָעֲרָבָה׃ 25.5. וַיִּרְדְּפוּ חֵיל־כַּשְׂדִּים אַחַר הַמֶּלֶךְ וַיַּשִּׂגוּ אֹתוֹ בְּעַרְבוֹת יְרֵחוֹ וְכָל־חֵילוֹ נָפֹצוּ מֵעָלָיו׃ 25.6. וַיִּתְפְּשׂוּ אֶת־הַמֶּלֶךְ וַיַּעֲלוּ אֹתוֹ אֶל־מֶלֶךְ בָּבֶל רִבְלָתָה וַיְדַבְּרוּ אִתּוֹ מִשְׁפָּט׃ 25.7. וְאֶת־בְּנֵי צִדְקִיָּהוּ שָׁחֲטוּ לְעֵינָיו וְאֶת־עֵינֵי צִדְקִיָּהוּ עִוֵּר וַיַּאַסְרֵהוּ בַנְחֻשְׁתַּיִם וַיְבִאֵהוּ בָּבֶל׃ 25.9. וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃ | 8.5. And it came to pass, as he was telling the king how he had restored to life him that was dead, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said: ‘My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.’" 18.19. And Rab-shakeh said unto them: ‘Say ye now to Hezekiah: Thus saith the great king, the king of Assyria: What confidence is this wherein thou trustest?" 18.21. Now, behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it; so is Pharaoh king of Egypt unto all that trust on him." 18.24. How then canst thou turn away the face of one captain, even of the least of my masters servants? and yet thou puttest thy trust on Egypt for chariots and for horsemen!" 19.36. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh." 24.12. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign." 25.1. And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about." 25.2. So the city was besieged unto the eleventh year of king Zedekiah." 25.3. On the ninth day of the [fourth] month the famine was sore in the city, so that there was no bread for the people of the land." 25.4. Then a breach was made in the city, and all the men of war [fled] by night by the way of the gate between the two walls, which was by the king’s garden—now the Chaldeans were against the city round about—and the king went by the way of the Arabah." 25.5. But the army of the Chaldeans pursued after the king, and overtook him in the plains of Jericho; and all his army was scattered from him." 25.6. Then they took the king, and carried him up unto the king of Babylon to Riblah; and they gave judgment upon him." 25.7. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon." 25.9. And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire." |
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14. Hebrew Bible, 2 Samuel, 21.12-21.14, 24.16-24.17 (8th cent. BCE - 5th cent. BCE)
| 21.12. וַיֵּלֶךְ דָּוִד וַיִּקַּח אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ מֵאֵת בַּעֲלֵי יָבֵישׁ גִּלְעָד אֲשֶׁר גָּנְבוּ אֹתָם מֵרְחֹב בֵּית־שַׁן אֲשֶׁר תלום [תְּלָאוּם] שם הפלשתים [שָׁמָּה] [פְּלִשְׁתִּים] בְּיוֹם הַכּוֹת פְּלִשְׁתִּים אֶת־שָׁאוּל בַּגִּלְבֹּעַ׃ 21.13. וַיַּעַל מִשָּׁם אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ וַיַּאַסְפוּ אֶת־עַצְמוֹת הַמּוּקָעִים׃ 21.14. וַיִּקְבְּרוּ אֶת־עַצְמוֹת־שָׁאוּל וִיהוֹנָתָן־בְּנוֹ בְּאֶרֶץ בִּנְיָמִן בְּצֵלָע בְּקֶבֶר קִישׁ אָבִיו וַיַּעֲשׂוּ כֹּל אֲשֶׁר־צִוָּה הַמֶּלֶךְ וַיֵּעָתֵר אֱלֹהִים לָאָרֶץ אַחֲרֵי־כֵן׃ 24.16. וַיִּשְׁלַח יָדוֹ הַמַּלְאָךְ יְרוּשָׁלִַם לְשַׁחֲתָהּ וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית בָּעָם רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה הָיָה עִם־גֹּרֶן האורנה [הָאֲרַוְנָה] הַיְבֻסִי׃ 24.17. וַיֹּאמֶר דָּוִד אֶל־יְהוָה בִּרְאֹתוֹ אֶת־הַמַּלְאָךְ הַמַּכֶּה בָעָם וַיֹּאמֶר הִנֵּה אָנֹכִי חָטָאתִי וְאָנֹכִי הֶעֱוֵיתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ תְּהִי נָא יָדְךָ בִּי וּבְבֵית אָבִי׃ | 21.12. And David went and took the bones of Sha᾽ul and the bones of Yehonatan his son from the men of Yavesh-gil῾ad, who had stolen them from the open place of Bet-shan, where the Pelishtim had hanged them, when the Pelishtim had slain Sha᾽ul in Gilboa:" 21.13. and he brought up from there the bones of Sha᾽ul and the bones of Yehonatan his son; and they gathered the bones of them that were hanged." 21.14. And the bones of Sha᾽ul and Yehonatan his son they buried in the country of Binyamin in Żela, in the tomb of Qish his father: and they performed all that the king commanded. And after that God was entreated for the land." 24.16. And when the angel stretched out his hand upon Yerushalayim to destroy it, the Lord relented of the evil, and said to the angel that destroyed the people, It is enough: stay now thy hand. And the angel of the Lord was by the threshingplace of Aravna the Yevusi." 24.17. And David spoke to the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done perversely: but these sheep, what have they done? let Thy hand, I pray Thee, be against me, and against my father’s house." |
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15. Hebrew Bible, Isaiah, 10.32, 14.19, 19.19, 26.19, 37.36 (8th cent. BCE - 5th cent. BCE)
| 10.32. עוֹד הַיּוֹם בְּנֹב לַעֲמֹד יְנֹפֵף יָדוֹ הַר בית־[בַּת־] צִיּוֹן גִּבְעַת יְרוּשָׁלִָם׃ 14.19. וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב יוֹרְדֵי אֶל־אַבְנֵי־בוֹר כְּפֶגֶר מוּבָס׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 37.36. וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּכֶּה בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ | 10.32. This very day shall he halt at Nob, Shaking his hand at the mount of the daughter of Zion, The hill of Jerusalem." 14.19. But thou art cast forth away from thy grave Like an abhorred offshoot, In the raiment of the slain, that are thrust through with the sword, That go down to the pavement of the pit, As a carcass trodden under foot." 19.19. In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD." 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades." 37.36. And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." |
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16. Hebrew Bible, Jeremiah, 1.3, 7.33-7.34, 8.1, 25.8-25.12, 26.23, 41.1-41.2, 41.8 (8th cent. BCE - 5th cent. BCE)
| 1.3. וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בֶן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־גְּלוֹת יְרוּשָׁלִַם בַּחֹדֶשׁ הַחֲמִישִׁי׃ 7.33. וְהָיְתָה נִבְלַת הָעָם הַזֶּה לְמַאֲכָל לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 7.34. וְהִשְׁבַּתִּי מֵעָרֵי יְהוּדָה וּמֵחֻצוֹת יְרוּשָׁלִַם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה כִּי לְחָרְבָּה תִּהְיֶה הָאָרֶץ׃ 8.1. לָכֵן אֶתֵּן אֶת־נְשֵׁיהֶם לַאֲחֵרִים שְׂדוֹתֵיהֶם לְיוֹרְשִׁים כִּי מִקָּטֹן וְעַד־גָּדוֹל כֻּלֹּה בֹּצֵעַ בָּצַע מִנָּבִיא וְעַד־כֹּהֵן כֻּלֹּה עֹשֶׂה שָּׁקֶר׃ 8.1. בָּעֵת הַהִיא נְאֻם־יְהוָה ויציאו [יוֹצִיאוּ] אֶת־עַצְמוֹת מַלְכֵי־יְהוּדָה וְאֶת־עַצְמוֹת־שָׂרָיו וְאֶת־עַצְמוֹת הַכֹּהֲנִים וְאֵת עַצְמוֹת הַנְּבִיאִים וְאֵת עַצְמוֹת יוֹשְׁבֵי־יְרוּשָׁלִָם מִקִּבְרֵיהֶם׃ 25.8. לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת יַעַן אֲשֶׁר לֹא־שְׁמַעְתֶּם אֶת־דְּבָרָי׃ 25.9. הִנְנִי שֹׁלֵחַ וְלָקַחְתִּי אֶת־כָּל־מִשְׁפְּחוֹת צָפוֹן נְאֻם־יְהוָה וְאֶל־נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל־הָאָרֶץ הַזֹּאת וְעַל־יֹשְׁבֶיהָ וְעַל כָּל־הַגּוֹיִם הָאֵלֶּה סָבִיב וְהַחֲרַמְתִּים וְשַׂמְתִּים לְשַׁמָּה וְלִשְׁרֵקָה וּלְחָרְבוֹת עוֹלָם׃ 25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃ 26.23. וַיּוֹצִיאוּ אֶת־אוּרִיָּהוּ מִמִּצְרַיִם וַיְבִאֻהוּ אֶל־הַמֶּלֶךְ יְהוֹיָקִים וַיַּכֵּהוּ בֶּחָרֶב וַיַּשְׁלֵךְ אֶת־נִבְלָתוֹ אֶל־קִבְרֵי בְּנֵי הָעָם׃ 41.1. וַיְהִי בַּחֹדֶשׁ הַשְּׁבִיעִי בָּא יִשְׁמָעֵאל בֶּן־נְתַנְיָה בֶן־אֱלִישָׁמָע מִזֶּרַע הַמְּלוּכָה וְרַבֵּי הַמֶּלֶךְ וַעֲשָׂרָה אֲנָשִׁים אִתּוֹ אֶל־גְּדַלְיָהוּ בֶן־אֲחִיקָם הַמִּצְפָּתָה וַיֹּאכְלוּ שָׁם לֶחֶם יַחְדָּו בַּמִּצְפָּה׃ 41.1. וַיִּשְׁבְּ יִשְׁמָעֵאל אֶת־כָּל־שְׁאֵרִית הָעָם אֲשֶׁר בַּמִּצְפָּה אֶת־בְּנוֹת הַמֶּלֶךְ וְאֶת־כָּל־הָעָם הַנִּשְׁאָרִים בַּמִּצְפָּה אֲשֶׁר הִפְקִיד נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם וַיִּשְׁבֵּם יִשְׁמָעֵאל בֶּן־נְתַנְיָה וַיֵּלֶךְ לַעֲבֹר אֶל־בְּנֵי עַמּוֹן׃ 41.2. וַיָּקָם יִשְׁמָעֵאל בֶּן־נְתַנְיָה וַעֲשֶׂרֶת הָאֲנָשִׁים אֲשֶׁר־הָיוּ אִתּוֹ וַיַּכּוּ אֶת־גְּדַלְיָהוּ בֶן־אֲחִיקָם בֶּן־שָׁפָן בַּחֶרֶב וַיָּמֶת אֹתוֹ אֲשֶׁר־הִפְקִיד מֶלֶךְ־בָּבֶל בָּאָרֶץ׃ 41.8. וַעֲשָׂרָה אֲנָשִׁים נִמְצְאוּ־בָם וַיֹּאמְרוּ אֶל־יִשְׁמָעֵאל אַל־תְּמִתֵנוּ כִּי־יֶשׁ־לָנוּ מַטְמֹנִים בַּשָּׂדֶה חִטִּים וּשְׂעֹרִים וְשֶׁמֶן וּדְבָשׁ וַיֶּחְדַּל וְלֹא הֱמִיתָם בְּתוֹךְ אֲחֵיהֶם׃ | 1.3. It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month." 7.33. And the carcasses of this people shall be food for the fowls of the heaven, and for the beasts of the earth; and none shall frighten them away." 7.34. Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land shall be desolate." 8.1. At that time, saith the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves;" 25.8. Therefore thus saith the LORD of hosts: Because ye have not heard My words," 25.9. behold, I will send and take all the families of the north, saith the LORD, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations." 25.10. Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp." 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years." 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations." 26.23. and they fetched forth Uriah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the children of the people." 41.1. Now it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, and one of the chief officers of the king, and ten men with him, came unto Gedaliah the son of Ahikam to Mizpah; and there they did eat bread together in Mizpah." 41.2. Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the son of Ahikam the son of Shaphan with the sword, and slew him, whom the king of Babylon had made governor over the land." 41.8. But ten men were found among them that said unto Ishmael: ‘Slay us not; for we have stores hidden in the field, of wheat, and of barley, and of oil, and of honey.’ So he forbore, and slew them not among their brethren." |
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17. Hebrew Bible, Joshua, 8.29 (8th cent. BCE - 5th cent. BCE)
| 8.29. וְאֶת־מֶלֶךְ הָעַי תָּלָה עַל־הָעֵץ עַד־עֵת הָעָרֶב וּכְבוֹא הַשֶּׁמֶשׁ צִוָּה יְהוֹשֻׁעַ וַיֹּרִידוּ אֶת־נִבְלָתוֹ מִן־הָעֵץ וַיַּשְׁלִיכוּ אוֹתָהּ אֶל־פֶּתַח שַׁעַר הָעִיר וַיָּקִימוּ עָלָיו גַּל־אֲבָנִים גָּדוֹל עַד הַיּוֹם הַזֶּה׃ | 8.29. And the king of Ai he hanged on a tree until the eventide; and at the going down of the sun Joshua commanded, and they took his carcass down from the tree, and cast it at the entrance of the gate of the city, and raised thereon a great heap of stones, unto this day." |
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18. Hebrew Bible, Ezekiel, 9.1-9.2, 9.7, 12.10, 12.12, 12.14, 28.18, 37.1, 37.3-37.5, 37.7, 37.11, 44.25, 47.10 (6th cent. BCE - 5th cent. BCE)
| 9.1. וְגַם־אֲנִי לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל דַּרְכָּם בְּרֹאשָׁם נָתָתִּי׃ 9.1. וַיִּקְרָא בְאָזְנַי קוֹל גָּדוֹל לֵאמֹר קָרְבוּ פְּקֻדּוֹת הָעִיר וְאִישׁ כְּלִי מַשְׁחֵתוֹ בְּיָדוֹ׃ 9.2. וְהִנֵּה שִׁשָּׁה אֲנָשִׁים בָּאִים מִדֶּרֶךְ־שַׁעַר הָעֶלְיוֹן אֲשֶׁר מָפְנֶה צָפוֹנָה וְאִישׁ כְּלִי מַפָּצוֹ בְּיָדוֹ וְאִישׁ־אֶחָד בְּתוֹכָם לָבֻשׁ בַּדִּים וְקֶסֶת הַסֹּפֵר בְּמָתְנָיו וַיָּבֹאוּ וַיַּעַמְדוּ אֵצֶל מִזְבַּח הַנְּחֹשֶׁת׃ 9.7. וַיֹּאמֶר אֲלֵיהֶם טַמְּאוּ אֶת־הַבַּיִת וּמַלְאוּ אֶת־הַחֲצֵרוֹת חֲלָלִים צֵאוּ וְיָצְאוּ וְהִכּוּ בָעִיר׃ 12.12. וְהַנָּשִׂיא אֲשֶׁר־בְּתוֹכָם אֶל־כָּתֵף יִשָּׂא בָּעֲלָטָה וְיֵצֵא בַּקִּיר יַחְתְּרוּ לְהוֹצִיא בוֹ פָּנָיו יְכַסֶּה יַעַן אֲשֶׁר לֹא־יִרְאֶה לַעַיִן הוּא אֶת־הָאָרֶץ׃ 12.14. וְכֹל אֲשֶׁר סְבִיבֹתָיו עזרה [עֶזְרוֹ] וְכָל־אֲגַפָּיו אֱזָרֶה לְכָל־רוּחַ וְחֶרֶב אָרִיק אַחֲרֵיהֶם׃ 28.18. מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃ 37.1. וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃ 37.1. הָיְתָה עָלַי יַד־יְהוָה וַיּוֹצִאֵנִי בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ הַבִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת׃ 37.3. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃ 37.4. וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃ 37.5. כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.7. וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃ 37.11. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃ 44.25. וְאֶל־מֵת אָדָם לֹא יָבוֹא לְטָמְאָה כִּי אִם־לְאָב וּלְאֵם וּלְבֵן וּלְבַת לְאָח וּלְאָחוֹת אֲשֶׁר־לֹא־הָיְתָה לְאִישׁ יִטַּמָּאוּ׃ | 9.1. Then he called in mine ears with a loud voice, saying: ‘Cause ye them that have charge over the city to draw near, every man with his destroying weapon in his hand.’" 9.2. And, behold, six men came from the way of the upper gate, which lieth toward the north, every man with his weapon of destruction in his hand; and one man in the midst of them clothed in linen, with a writer’s inkhorn on his side. And they went in, and stood beside the brazen altar." 9.7. And He said unto them: ‘Defile the house, and fill the courts with the slain; go ye forth.’ And they went forth, and smote in the city." 12.10. Say thou unto them: Thus saith the Lord GOD: Concerning the prince, even this burden, in Jerusalem, and all the house of Israel among whom they are," 12.12. And the prince that is among them shall bear upon his shoulder, and go forth in the darkness; they shall dig through the wall to carry out thereby; he shall cover his face, that he see not the ground with his eyes." 12.14. And I will disperse toward every wind all that are round about him to help him, and all his troops; and I will draw out the sword after them." 28.18. By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee." 37.1. The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones;" 37.3. And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’" 37.4. Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD:" 37.5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live." 37.7. So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone." 37.11. Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off." 44.25. And they shall come near no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." |
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19. Hebrew Bible, Haggai, 1.3 (6th cent. BCE - 5th cent. BCE)
| 1.3. וַיְהִי דְּבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא לֵאמֹר׃ | 1.3. Then came the word of the LORD by Haggai the prophet, saying:" |
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20. Hebrew Bible, 1 Chronicles, 9.1, 10.12, 21.15 (5th cent. BCE - 3rd cent. BCE)
| 9.1. וְכָל־יִשְׂרָאֵל הִתְיַחְשׂוּ וְהִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה הָגְלוּ לְבָבֶל בְּמַעֲלָם׃ 9.1. וּמִן־הַכֹּהֲנִים יְדַעְיָה וִיהוֹיָרִיב וְיָכִין׃ 10.12. וַיָּקוּמוּ כָּל־אִישׁ חַיִל וַיִּשְׂאוּ אֶת־גּוּפַת שָׁאוּל וְאֵת גּוּפֹת בָּנָיו וַיְבִיאוּם יָבֵישָׁה וַיִּקְבְּרוּ אֶת־עַצְמוֹתֵיהֶם תַּחַת הָאֵלָה בְּיָבֵשׁ וַיָּצוּמוּ שִׁבְעַת יָמִים׃ 21.15. וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃ | 9.1. So all Israel were reckoned by genealogies; and, behold, they are written in the book of the kings of Israel; and Judah was carried away captive to Babylon because of their transgression." 10.12. all the valiant men arose, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the terebinth in Jabesh, and fasted seven days." 21.15. And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite." |
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21. Hebrew Bible, 2 Chronicles, 32.21, 36.6, 36.11-36.14 (5th cent. BCE - 3rd cent. BCE)
| 32.21. וַיִּשְׁלַח יְהוָה מַלְאָךְ וַיַּכְחֵד כָּל־גִּבּוֹר חַיִל וְנָגִיד וְשָׂר בְּמַחֲנֵה מֶלֶךְ אַשּׁוּר וַיָּשָׁב בְּבֹשֶׁת פָּנִים לְאַרְצוֹ וַיָּבֹא בֵּית אֱלֹהָיו ומיציאו [וּמִיצִיאֵי] מֵעָיו שָׁם הִפִּילֻהוּ בֶחָרֶב׃ 36.6. עָלָיו עָלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּאַסְרֵהוּ בַּנְחֻשְׁתַּיִם לְהֹלִיכוֹ בָּבֶלָה׃ 36.11. בֶּן־עֶשְׂרִים וְאַחַת שָׁנָה צִדְקִיָּהוּ בְמָלְכוֹ וְאַחַת עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם׃ 36.12. וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו לֹא נִכְנַע מִלִּפְנֵי יִרְמְיָהוּ הַנָּבִיא מִפִּי יְהוָה׃ 36.13. וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶאצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים וַיֶּקֶשׁ אֶת־עָרְפּוֹ וַיְאַמֵּץ אֶת־לְבָבוֹ מִשּׁוּב אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 36.14. גַּם כָּל־שָׂרֵי הַכֹּהֲנִים וְהָעָם הִרְבּוּ לִמְעָול־מַעַל כְּכֹל תֹּעֲבוֹת הַגּוֹיִם וַיְטַמְּאוּ אֶת־בֵּית יְהוָה אֲשֶׁר הִקְדִּישׁ בִּירוּשָׁלִָם׃ | 32.21. And the LORD sent an angel, who cut off all the mighty men of valour, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword." 36.6. Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon." 36.11. Zedekiah was twenty and one years old when he began to reign; and he reigned eleven years in Jerusalem;" 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." 36.13. And he also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart from turning unto the LORD, the God of Israel." 36.14. Moreover all the chiefs of the priests, and the people, transgressed very greatly after all the abominations of the nations; and they polluted the house of the LORD which He had hallowed in Jerusalem." |
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22. Hebrew Bible, Ezra, 1.1-1.5, 1.7-1.8 (5th cent. BCE - 4th cent. BCE)
| 1.1. כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃ 1.1. וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃ 1.2. כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.5. וַיָּקוּמוּ רָאשֵׁי הָאָבוֹת לִיהוּדָה וּבִנְיָמִן וְהַכֹּהֲנִים וְהַלְוִיִּם לְכֹל הֵעִיר הָאֱלֹהִים אֶת־רוּחוֹ לַעֲלוֹת לִבְנוֹת אֶת־בֵּית יְהוָה אֲשֶׁר בִּירוּשָׁלִָם׃ 1.7. וְהַמֶּלֶךְ כּוֹרֶשׁ הוֹצִיא אֶת־כְּלֵי בֵית־יְהוָה אֲשֶׁר הוֹצִיא נְבוּכַדְנֶצַּר מִירוּשָׁלִַם וַיִּתְּנֵם בְּבֵית אֱלֹהָיו׃ 1.8. וַיּוֹצִיאֵם כּוֹרֶשׁ מֶלֶךְ פָּרַס עַל־יַד מִתְרְדָת הַגִּזְבָּר וַיִּסְפְּרֵם לְשֵׁשְׁבַּצַּר הַנָּשִׂיא לִיהוּדָה׃ | 1.1. NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:" 1.2. ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah." 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem." 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’" 1.5. Then rose up the heads of fathers’houses of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of the LORD which is in Jerusalem." 1.7. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;" 1.8. even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah." |
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23. Hebrew Bible, Zechariah, 2.7, 5.4, 6.10 (5th cent. BCE - 4th cent. BCE)
| 2.7. וְהִנֵּה הַמַּלְאָךְ הַדֹּבֵר בִּי יֹצֵא וּמַלְאָךְ אַחֵר יֹצֵא לִקְרָאתוֹ׃ 5.4. הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃ | 2.7. And, behold, the angel that spoke with me went forth, and another angel went out to meet him," 5.4. I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’" 6.10. ’Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, that are come from Babylon; and come thou the same day, and go into the house of Josiah the son of Zephaniah;" |
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24. Anon., 1 Enoch, 27.2 (3rd cent. BCE - 2nd cent. BCE)
| 27.2. accursed valley between' Then Uriel, one of the holy angels who was with me, answered and said: 'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here |
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25. Anon., Jubilees, 12.25-12.27 (2nd cent. BCE - 2nd cent. BCE)
| 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 |
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26. Septuagint, 1 Maccabees, 3.17-3.19 (2nd cent. BCE - 2nd cent. BCE)
| 3.17. But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today. 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. |
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27. Septuagint, 2 Maccabees, 2.1-2.8, 5.7, 5.22, 6.18-6.31, 7.6, 7.8, 7.37, 8.18-8.20, 9.9, 10.26, 10.29, 11.4, 11.24, 12.37, 13.5, 13.12, 14.33, 15.9, 15.14-15.16, 15.22, 15.24, 15.30, 15.33 (2nd cent. BCE - 2nd cent. BCE)
| 2.1. One finds in the records that Jeremiah the prophet ordered those who were being deported to take some of the fire, as has been told,' 2.2. and that the prophet after giving them the law instructed those who were being deported not to forget the commandments of the Lord, nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment.' 2.3. And with other similar words he exhorted them that the law should not depart from their hearts. 2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 5.7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.' 5.22. And he left governors to afflict the people: at Jerusalem, Philip, by birth a Phrygian and in character more barbarous than the man who appointed him;' 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.' 6.19. But he, welcoming death with honor rather than life with pollution, went up to the the rack of his own accord, spitting out the flesh,' 6.20. as men ought to go who have the courage to refuse things that it is not right to taste, even for the natural love of life.' 6.21. Those who were in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring meat of his own providing, proper for him to use, and pretend that he was eating the flesh of the sacrificial meal which had been commanded by the king,' 6.22. o that by doing this he might be saved from death, and be treated kindly on account of his old friendship with them.' 6.23. But making a high resolve, worthy of his years and the dignity of his old age and the gray hairs which he had reached with distinction and his excellent life even from childhood, and moreover according to the holy God-given law, he declared himself quickly, telling them to send him to Hades.' 6.24. Such pretense is not worthy of our time of life, he said, 'lest many of the young should suppose that Eleazar in his ninetieth year has gone over to an alien religion,' 6.25. and through my pretense, for the sake of living a brief moment longer, they should be led astray because of me, while I defile and disgrace my old age.' 6.26. For even if for the present I should avoid the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty.' 6.27. Therefore, by manfully giving up my life now, I will show myself worthy of my old age' 6.28. and leave to the young a noble example of how to die a good death willingly and nobly for the revered and holy laws.'When he had said this, he went at once to the rack.' 6.29. And those who a little before had acted toward him with good will now changed to ill will, because the words he had uttered were in their opinion sheer madness.' 6.30. When he was about to die under the blows, he groaned aloud and said: 'It is clear to the Lord in his holy knowledge that, though I might have been saved from death, I am enduring terrible sufferings in my body under this beating, but in my soul I am glad to suffer these things because I fear him.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 8.18. For they trust to arms and acts of daring,'he said, 'but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world.' 8.19. Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,' 8.20. and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 10.26. Falling upon the steps before the altar, they besought him to be gracious to them and to be an enemy to their enemies and an adversary to their adversaries, as the law declares.' 10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.' 11.4. He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.' 11.24. We have heard that the Jews do not consent to our father's change to Greek customs but prefer their own way of living and ask that their own customs be allowed them. 12.37. In the language of their fathers he raised the battle cry, with hymns; then he charged against Gorgias' men when they were not expecting it, and put them to flight.' 13.5. For there is a tower in that place, fifty cubits high, full of ashes, and it has a rim running around it which on all sides inclines precipitously into the ashes.' 13.12. When they had all joined in the same petition and had besought the merciful Lord with weeping and fasting and lying prostrate for three days without ceasing, Judas exhorted them and ordered them to stand ready.' 14.33. he stretched out his right hand toward the sanctuary, and swore this oath: 'If you do not hand Judas over to me as a prisoner, I will level this precinct of God to the ground and tear down the altar, and I will build here a splendid temple to Dionysus.' 15.9. Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.' 15.14. And Onias spoke, saying, 'This is a man who loves the brethren and prays much for the people and the holy city, Jeremiah, the prophet of God.' 15.15. Jeremiah stretched out his right hand and gave to Judas a golden sword, and as he gave it he addressed him thus:' 15.16. Take this holy sword, a gift from God, with which you will strike down your adversaries.' 15.22. And he called upon him in these words: 'O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.' 15.24. By the might of thy arm may these blasphemers who come against thy holy people be struck down.'With these words he ended his prayer.' 15.30. And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.' 15.33. and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary. |
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28. Septuagint, Judith, 1.16, 2.15, 9.11, 15.7 (2nd cent. BCE - 0th cent. CE)
| 1.16. Then he returned with them to Nineveh, he and all his combined forces, a vast body of troops; and there he and his forces rested and feasted for one hundred and twenty days. 2.15. and mustered the picked troops by divisions as his lord had ordered him to do, one hundred and twenty thousand of them, together with twelve thousand archers on horseback 9.11. For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope. 15.7. And the Israelites, when they returned from the slaughter, took possession of what remained, and the villages and towns in the hill country and in the plain got a great amount of booty, for there was a vast quantity of it. |
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29. Septuagint, 3 Maccabees, 2.22 (2nd cent. BCE - 2nd cent. BCE)
| 2.22. He shook him on this side and that as a reed is shaken by the wind, so that he lay helpless on the ground and, besides being paralyzed in his limbs, was unable even to speak, since he was smitten by a righteous judgment. |
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30. Josephus Flavius, Jewish Antiquities, 1.154, 10.8 (1st cent. CE - 1st cent. CE)
| 1.154. 1. Now Abram, having no son of his own, adopted Lot, his brother Haran’s son, and his wife Sarai’s brother; and he left the land of Chaldea when he was seventy-five years old, and at the command of God went into Canaan, and therein he dwelt himself, and left it to his posterity. He was a person of great sagacity, both for understanding all things and persuading his hearers, and not mistaken in his opinions; 10.8. When Rabshakeh had made this speech in the Hebrew tongue, for he was skillful in that language, Eliakim was afraid lest the multitude that heard him should be disturbed; so he desired him to speak in the Syrian tongue. But the general, understanding what he meant, and perceiving the fear that he was in, he made his answer with a greater and a louder voice, but in the Hebrew tongue; and said, that “since they all heard what were the king’s commands, they would consult their own advantage in delivering up themselves to us; 10.8. Now these two prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign of Josiah, until the city and temple were utterly destroyed. However, as to what befell this prophet, we will relate it in its proper place. |
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31. Josephus Flavius, Jewish War, 4.317, 4.459-4.467, 4.483-4.485, 4.533, 5.225-5.235, 5.362-5.419, 6.103-6.104, 6.301, 6.423-6.426, 7.432 (1st cent. CE - 1st cent. CE)
| 4.317. Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial, although the Jews used to take so much care of the burial of men, that they took down those that were condemned and crucified, and buried them before the going down of the sun. 4.459. 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.461. who, when he once was the guest of the people at Jericho, and the men of the place had treated him very kindly, he both made them amends as well as the country, by a lasting favor; 4.462. for he went out of the city to this fountain, and threw into the current an earthen vessel full of salt; after which he stretched out his righteous hand unto heaven, and, pouring out a mild drink-offering, he made this supplication,—That the current might be mollified, and that the veins of fresh water might be opened; 4.463. that God also would bring into the place a more temperate and fertile air for the current, and would bestow upon the people of that country plenty of the fruits of the earth, and a succession of children; and that this prolific water might never fail them, while they continued to be righteous. 4.464. To these prayers Elisha joined proper operations of his hands, after a skillful manner, and changed the fountain; and that water, which had been the occasion of barrenness and famine before, from that time did supply a numerous posterity, and afforded great abundance to the country. 4.465. Accordingly, the power of it is so great in watering the ground, that if it does but once touch a country, it affords a sweeter nourishment than other waters do, when they lie so long upon them, till they are satiated with them. 4.466. For which reason, the advantage gained from other waters, when they flow in great plenty, is but small, while that of this water is great when it flows even in little quantities. 4.467. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. 4.483. The country of Sodom borders upon it. It was of old a most happy land, both for the fruits it bore and the riches of its cities, although it be now all burnt up. 4.484. It is related how, for the impiety of its inhabitants, it was burnt by lightning; in consequence of which there are still the remainders of that Divine fire, and the traces [or shadows] of the five cities are still to be seen, as well as the ashes growing in their fruits; which fruits have a color as if they were fit to be eaten, but if you pluck them with your hands, they dissolve into smoke and ashes. 4.485. And thus what is related of this land of Sodom hath these marks of credibility which our very sight affords us. 4.533. There is also there showed, at the distance of six furlongs from the city, a very large turpentine tree and the report goes, that this tree has continued ever since the creation of the world. 5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.227. Moreover, those that had the gonorrhea and the leprosy were excluded out of the city entirely; women also, when their courses were upon them, were shut out of the temple; nor when they were free from that impurity, were they allowed to go beyond the limit before-mentioned; men also, that were not thoroughly pure, were prohibited to come into the inner [court of the] temple; nay, the priests themselves that were not pure were prohibited to come into it also. 5.228. 7. Now all those of the stock of the priests that could not minister by reason of some defect in their bodies, came within the partition, together with those that had no such imperfection, and had their share with them by reason of their stock, but still made use of none except their own private garments; for nobody but he that officiated had on his sacred garments; 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration. 5.231. When he officiated, he had on a pair of breeches that reached beneath his privy parts to his thighs, and had on an inner garment of linen, together with a blue garment, round, without seam, with fringework, and reaching to the feet. There were also golden bells that hung upon the fringes, and pomegranates intermixed among them. The bells signified thunder, and the pomegranates lightning. 5.232. But that girdle that tied the garment to the breast was embroidered with five rows of various colors, of gold, and purple, and scarlet, as also of fine linen and blue, with which colors we told you before the veils of the temple were embroidered also. 5.233. The like embroidery was upon the ephod; but the quantity of gold therein was greater. Its figure was that of a stomacher for the breast. There were upon it two golden buttons like small shields, which buttoned the ephod to the garment; in these buttons were enclosed two very large and very excellent sardonyxes, having the names of the tribes of that nation engraved upon them: 5.234. on the other part there hung twelve stones, three in a row one way, and four in the other; a sardius, a topaz, and an emerald; a carbuncle, a jasper, and a sapphire; an agate, an amethyst, and a ligure; an onyx, a beryl, and a chrysolite; upon every one of which was again engraved one of the forementioned names of the tribes. 5.235. A mitre also of fine linen encompassed his head, which was tied by a blue ribbon, about which there was another golden crown, in which was engraven the sacred name [of God]: it consists of four vowels. 5.362. 3. So Josephus went round about the wall, and tried to find a place that was out of the reach of their darts, and yet within their hearing, and besought them, in many words, to spare themselves, to spare their country and their temple, and not to be more obdurate in these cases than foreigners themselves; 5.363. for that the Romans, who had no relation to those things, had a reverence for their sacred rites and places, although they belonged to their enemies, and had till now kept their hands off from meddling with them; while such as were brought up under them, and, if they be preserved, will be the only people that will reap the benefit of them, hurry on to have them destroyed. 5.364. That certainly they have seen their strongest walls demolished, and that the wall still remaining was weaker than those that were already taken. That they must know the Roman power was invincible, and that they had been used to serve them; 5.365. for, that in case it be allowed a right thing to fight for liberty, that ought to have been done at first; but for them that have once fallen under the power of the Romans, and have now submitted to them for so many long years, to pretend to shake off that yoke afterward, was the work of such as had a mind to die miserably, not of such as were lovers of liberty. 5.366. Besides, men may well enough grudge at the dishonor of owning ignoble masters over them, but ought not to do so to those who have all things under their command; for what part of the world is there that hath escaped the Romans, unless it be such as are of no use for violent heat, or for violent cold? 5.367. And evident it is that fortune is on all hands gone over to them; and that God, when he had gone round the nations with this dominion, is now settled in Italy. That, moreover, it is a strong and fixed law, even among brute beasts, as well as among men, to yield to those that are too strong for them; and to suffer those to have dominion who are too hard 5.368. for the rest in war; for which reason it was that their forefathers, who were far superior to them, both in their souls and bodies, and other advantages, did yet submit to the Romans, which they would not have suffered, had they not known that God was with them. 5.369. As for themselves, what can they depend on in this their opposition, when the greatest part of their city is already taken? and when those that are within it are under greater miseries than if they were taken, although their walls be still standing? 5.371. for although the Romans should leave off the siege, and not fall upon the city with their swords in their hands, yet was there an insuperable war that beset them within, and was augmented every hour, unless they were able to wage war with famine, and fight against it, or could alone conquer their natural appetites. 5.372. He added this further, how right a thing it was to change their conduct before their calamities were become incurable, and to have recourse to such advice as might preserve them, while opportunity was offered them for so doing; for that the Romans would not be mindful of their past actions to their disadvantage, unless they persevered in their insolent behavior to the end; because they were naturally mild in their conquests, and preferred what was profitable, before what their passions dictated to them; 5.373. which profit of theirs lay not in leaving the city empty of inhabitants, nor the country a desert; on which account Caesar did now offer them his right hand for their security. Whereas, if he took the city by force, he would not save anyone of them, and this especially, if they rejected his offers in these their utmost distresses; 5.374. for the walls that were already taken could not but assure them that the third wall would quickly be taken also. And though their fortifications should prove too strong for the Romans to break through them, yet would the famine fight for the Romans against them. 5.375. 4. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation 5.376. and cried out aloud, “O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? 5.377. and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? 5.378. I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away 5.385. how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. 5.386. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. 5.387. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? 5.388. were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 5.391. for example, when the king of Babylon besieged this very city, and our king Zedekiah fought against him, contrary to what predictions were made to him by Jeremiah the prophet, he was at once taken prisoner, and saw the city and the temple demolished. Yet how much greater was the moderation of that king, than is that of your present governors, and that of the people then under him, than is that of you at this time! 5.392. for when Jeremiah cried out aloud, how very angry God was at them, because of their transgressions, and told them that they should be taken prisoners, unless they would surrender up their city, neither did the king nor the people put him to death; 5.393. but for you (to pass over what you have done within the city, which I am not able to describe as your wickedness deserves) you abuse me, and throw darts at me, who only exhort you to save yourselves, as being provoked when you are put in mind of your sins, and cannot bear the very mention of those crimes which you every day perpetrate. 5.394. For another example, when Antiochus, who was called Epiphanes, lay before this city, and had been guilty of many indignities against God, and our forefathers met him in arms, they then were slain in the battle, this city was plundered by our enemies, and our sanctuary made desolate for three years and six months. And what need I bring any more examples? 5.395. Indeed what can it be that hath stirred up an army of the Romans against our nation? Is it not the impiety of the inhabitants? Whence did our servitude commence? 5.396. Was it not derived from the seditions that were among our forefathers, when the madness of Aristobulus and Hyrcanus, and our mutual quarrels, brought Pompey upon this city, and when God reduced those under subjection to the Romans who were unworthy of the liberty they had enjoyed? 5.397. After a siege, therefore, of three months, they were forced to surrender themselves, although they had not been guilty of such offenses, with regard to our sanctuary and our laws, as you have; and this while they had much greater advantages to go to war than you have. 5.398. Do not we know what end Antigonus, the son of Aristobulus, came to, under whose reign God provided that this city should be taken again upon account of the people’s offenses? When Herod, the son of Antipater, brought upon us Sosius, and Sosius brought upon us the Roman army, they were then encompassed and besieged for six months, till, as a punishment for their sins, they were taken, and the city was plundered by the enemy. 5.399. Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken; 5.401. As for you, what have you done of those things that are recommended by our legislator? and what have you not done of those things that he hath condemned? How much more impious are you than those who were so quickly taken! 5.402. You have not avoided so much as those sins that are usually done in secret; I mean thefts, and treacherous plots against men, and adulteries. You are quarreling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law. 5.403. And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands! 5.404. Did your king [Hezekiah] lift up such hands in prayer to God against the king of Assyria, when he destroyed that great army in one night? And do the Romans commit such wickedness as did the king of Assyria, that you may have reason to hope for the like vengeance upon them? 5.405. Did not that king accept of money from our king on this condition, that he should not destroy the city, and yet, contrary to the oath he had taken, he came down to burn the temple? while the Romans do demand no more than that accustomed tribute which our fathers paid to their fathers; 5.406. and if they may but once obtain that, they neither aim to destroy this city, nor to touch this sanctuary; nay, they will grant you besides, that your posterity shall be free, and your possessions secured to you, and will preserve your holy laws inviolate to you. 5.407. And it is plain madness to expect that God should appear as well disposed towards the wicked as towards the righteous, since he knows when it is proper to punish men for their sins immediately; accordingly he brake the power of the Assyrians the very first night that they pitched their camp. 5.408. Wherefore, had he judged that our nation was worthy of freedom, or the Romans of punishment, he had immediately inflicted punishment upon those Romans, as he did upon the Assyrians, when Pompey began to meddle with our nation, or when after him Sosius came up against us, or when Vespasian laid waste Galilee, or, lastly, when Titus came first of all near to the city; 5.409. although Magnus and Sosius did not only suffer nothing, but took the city by force; as did Vespasian go from the war he made against you to receive the empire; and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; 5.411. The same wonderful sign you had also experience of formerly, when the forementioned king of Babylon made war against us, and when he took the city, and burnt the temple; while yet I believe the Jews of that age were not so impious as you are. 5.412. Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight. 5.413. Now, even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private? 5.414. Now, what crime is there, I pray you, that is so much as kept secret among you, or is concealed by you? nay, what is there that is not open to your very enemies? for you show your transgressions after a pompous manner, and contend one with another which of you shall be more wicked than another; and you make a public demonstration of your injustice, as if it were virtue. 5.415. However, there is a place left for your preservation, if you be willing to accept of it; and God is easily reconciled to those that confess their faults, and repent of them. 5.416. O hard-hearted wretches as you are! cast away all your arms, and take pity of your country already going to ruin; return from your wicked ways, and have regard to the excellency of that city which you are going to betray, to that excellent temple with the donations of so many countries in it. 5.417. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more? and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves! 5.418. And if you cannot look at these things with discerning eyes, yet, however, have pity upon your families, and set before every one of your eyes your children, and wives, and parents, who will be gradually consumed either by famine or by war. 5.419. I am sensible that this danger will extend to my mother, and wife, and to that family of mine who have been by no means ignoble, and indeed to one that hath been very eminent in old time; and perhaps you may imagine that it is on their account only that I give you this advice; if that be all, kill them; nay, take my own blood as a reward, if it may but procure your preservation; for I am ready to die, in case you will but return to a sound mind after my death.” 6.103. But still, John, it is never dishonorable to repent, and amend what hath been done amiss, even at the last extremity. Thou hast an instance before thee in Jechoniah, the king of the Jews, if thou hast a mind to save the city 6.104. who, when the king of Babylon made war against him, did of his own accord go out of this city before it was taken, and did undergo a voluntary captivity with his family, that the sanctuary might not be delivered up to the enemy, and that he might not see the house of God set on fire; 6.301. began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 6.426. for as to those that have the leprosy, or the gonorrhea, or women that have their monthly courses, or such as are otherwise polluted, it is not lawful for them to be partakers of this sacrifice; 7.432. There had been also a certain ancient prediction made by [a prophet] whose name was Isaiah, about six hundred years before, that this temple should be built by a man that was a Jew in Egypt. And this is the history of the building of that temple. |
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32. Josephus Flavius, Life, 8 (1st cent. CE - 1st cent. CE)
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33. New Testament, Acts, 7.43 (1st cent. CE - 2nd cent. CE)
| 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' |
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34. New Testament, Apocalypse, 15.6 (1st cent. CE - 1st cent. CE)
| 15.6. The seven angels who had the seven plagues came out, clothed with pure, bright linen, and wearing golden sashes around their breasts. |
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35. New Testament, Luke, 4.10-4.11, 11.26 (1st cent. CE - 1st cent. CE)
| 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 11.26. Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first. |
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36. New Testament, Matthew, 1.11-1.12, 12.43-12.45 (1st cent. CE - 1st cent. CE)
| 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. |
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37. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
| 28a. אלא חיה אבל שאר נשים מניחין,ר' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה,ואמר ר' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה' מפני שגנאי הדבר לאומרו,א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת,ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב,שני ימים ומת זו היא מיתה דחויה ג' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם,א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן,מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים,אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו,שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי,רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך,רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה,אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא,רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי,בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח,ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי,רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא,רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע,א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה,רבי אלעזר הוה קאכיל תרומה איתחזי ליה א"ל תרומה קא אכילנא ולאו קודש איקרי חלפא ליה שעתא,רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא,רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא,רב חסדא לא הוה יכיל ליה דלא הוה שתיק פומיה מגירסא סליק יתיב בארזא דבי רב פקע ארזא ושתק ויכיל ליה,ר' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה: | 28a. with regard to ba womanwho died bin childbirth,and therefore continues to bleed. bButthe biers of bother women may be set downin the street., bRabbi Elazar said: Eventhe biers of bother womenmust not be set down in the street, bas it is written: “And Miriam died there and was buried there”(Numbers 20:1), which teaches that bthesite of her bburial was close tothe place of her bdeath.Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse bRabbi Elazar saidfurther: bMiriam also died bythe divine bkiss,just like her brother Moses. What is the source for this? bThis is derivedthrough a verbal analogy between the word b“there”stated with regard to Miriam and the word b“there”mentioned bwith regard to Moses.With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). bFor whatreason bwas it notexplicitly bstated with regard to her,as it is stated with regard to Moses, that she died b“by the mouth of the Lord”?It is bbecause it would be unseemly to say such a thing,that a woman died by way of a divine kiss, and therefore it is not said explicitly., bRabbi Ami said: Why wasthe Torah portion that describes the bdeath of Miriam juxtaposed to the portiondealing with bthe red heifer? To tell you: Just as the red heifer atonesfor sin, bso too, the death of the righteous atonesfor sin. bRabbi Elazar said: Why wasthe Torah portion that describes the bdeath of Aaron juxtaposed tothe portion discussing bthe priestly garments?This teaches that bjust as the priestly garments atonefor sin, bso too, the death of the righteous atonesfor sin.,§ bThe Sages taughtthe following ibaraita /i: If one bdies suddenlywithout having been sick, bthis is deaththrough bsnatching.If he bbecame sick for a day and died, this is an expedited death. Rabbi Ḥaya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke”(Ezekiel 24:16). bAndwhen this prophecy is fulfilled bit is written: “So I spoke to the people in the morning and at evening my wife died”(Ezekiel 24:18).,If he was sick for btwo days and died, this is a quickened death.If he was sick for bthreedays and died, this is a death of brebuke.If he died after being sick for bfourdays, this is a death of breprimand.If one died after a sickness lasting bfivedays, bthis is theordinary bdeath of all people. /b, bRabbi Ḥanin said: What is the versefrom which this is derived? It is stated: b“Behold, your days approach that you must die”(Deuteronomy 31:14). This verse is expounded in the following manner: b“Behold [ ihen /i]”indicates bone; “approach [ ikarvu /i],”a plural term, indicates btwo; “your days [ iyamekha /i],”also a plural term, indicates another btwo;and therefore in total bthis is five.How does the word ihen /iindicate bone? Because in the Greek language they callthe number bone ihen /i. /b,The Gemara discusses the significance of death at different ages: If one bdies whenhe is bfifty yearsold, bthis is death through ikaret /i,the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is bfifty-two yearsold, bthis is the death of Samuel from Ramah.If he dies at the age of bsixty, this is death at the hand of Heaven. /b, bMar Zutra said: What is the versefrom which this is derived? bAs it is written: “You shall come to your grave in a ripe age [ ibekhelaḥ /i]”(Job 5:26). The word b“ripe age” [ ibekhelaḥ /i] has the numerical value of sixty,and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of bseventyhas reached bold age.One who dies at the age of beightydies in bstrength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years”(Psalms 90:10). bRabba said:Not only is death at the age of fifty a sign of ikaret /i, but even death bfrom fifty to sixty yearsof age bis death by ikaret /i. Andthe reason that ball of these years were not countedin connection with ikaretis bdue to the honor of Samuel from Ramah,who died at the age of fifty-two.,The Gemara relates that bwhen Rav Yosef turned sixty he made a holiday for the Sages.Explaining the cause for his celebration, bhe said: I have passedthe age of ikaret /i. Abaye said to him: Master,even bthough you have passed the ikaretof years, have you, Master, escaped the ikaretof days?As previously mentioned, sudden death is also considered to be a form of ikaret /i. bHe said to him: Grasp at least half in your hand,for I have at least escaped one type of ikaret /i.,It was related that bRav Huna died suddenly,and bthe Sages were concernedthat this was a bad sign. The Sage bZuga from Hadayeiv taught themthe following: bThey taughtthese principles bonly whenthe deceased bhad not reachedthe age of bstrength,i.e., eighty. bBut if he had reachedthe age of bstrengthand then died suddenly, bthis is death by way of adivine bkiss. /b, bRava said:Length of blife, children, and sustece do not depend onone’s bmerit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages;one bSagewould bprayduring a drought band rain would fall, andthe other bSagewould bpray and rain would fall. /b,And nevertheless, their lives were very different. bRav Ḥisda lived for ninety-two years,whereas bRabba lived foronly bfortyyears. bThe house of Rav Ḥisdacelebrated bsixty wedding feasts,whereas the bhouse of Rabbaexperienced bsixty calamities.In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba., bIn the house of Rav Ḥisdathere was bread from bthe finest flour [ isemida /i]even bfor the dogs, and it was not asked after,as there was so much food. bIn the house of Rabba,on the other hand, there was coarse bbarley breadeven bfor people, and it was not foundin sufficient quantities. This shows that the length of life, children, and sustece all depend not upon one’s merit, but upon fate.,Apropos Rav Ḥisda’s great wealth, the Gemara reports that bRava said: These three things I requested from Heaven, twoof which bwere given to me,and bone was not given to me:I requested the bwisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me.I also requested the bhumility of Rabba bar Rav Huna,but bit was not given to me. /b,The Gemara continues its discussion of the deaths of the righteous. bRav Seorim, Rava’s brother, sat before Rava,and bhe saw thatRava bwas dozing,i.e., about to die. Rava bsaid tohis brother: bMaster, tell him,the Angel of Death, bnot to torment me.Knowing that Rava was not afraid of the Angel of Death, Rav Seorim bsaid tohim: bMaster, are you not a friend ofthe Angel of Death? Rava bsaid to him: Sincemy bfate has been handed overto him, and it has been decreed that I shall die, the Angel of Death bno longer pays heed to me.Rav Seorim bsaid toRava: bMaster, appear to mein a dream after your death. And Rava bappeared to him.Rav Seorim bsaid toRava: bMaster, did you have painin death? bHe said to him: Like the prickof the knife bwhen letting blood. /b,It was similarly related that bRava sat before Rav Naḥman,and bhe saw thatRav Naḥman bwas dozing,i.e., slipping into death. Rav Naḥman bsaid toRava: bMaster, tellthe Angel of Death bnot to torment me.Rava bsaid to him: Master, are you not an important personwho is respected in Heaven? Rav Naḥman bsaid to him:In the supernal world bwho is important? Who is honorable? Who is complete? /b,Rava bsaid toRav Naḥman: bMaster, appear to mein a dream after your death. And bhe appeared to him.Rava bsaid to him: Master, did you have painin death? Rav Naḥman bsaid to him: Like the removal of hair from milk,which is a most gentle process. But nevertheless, bwere the Holy One, Blessed be He, to say to me: Goback bto that world,the physical world, bas you were, I would not want to go, for the fear ofthe Angel of Death bis great.And I would not want to go through such a terrifying experience a second time.,The Gemara relates that bRabbi Elazar wasonce beating iteruma /i,when the Angel of Death bappeared to him. He said tothe Angel of Death: bI am eating iteruma /i; is it not called sacred?It would be inappropriate for me to die now and thereby defile this sacred iteruma /i. The Angel of Death accepted his argument and left him. bThe moment passed,and he lived for some time afterward.,It was similarly related that the Angel of Death once bappeared to Rav Sheshet in the marketplace.Rav Sheshet bsaid tothe Angel of Death: Shall I die bin the market like an animal? Come tomy bhouseand kill me there like a human being.,So too, the Angel of Death bappeared to Rav Ashi in the marketplace.Rav Ashi bsaid tothe Angel of Death: bGive me thirty days so that I may review my studies, for you sayabove: bFortunate is he who comes hereto Heaven bwith his learning in his hand. On the thirtieth daythe Angel of Death bcameto take him. Rav Ashi bsaid tothe Angel of Death: bWhat is all of this?Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: bThe foot ofRav Huna bbar Natan is pushingyou, as he is ready to succeed you as the leader of the generation, band one sovereignty does not overlap with its counterpart, evenby bone hairbreadth.Therefore, you cannot live any longer.,The Angel of Death bwas unableto take bRav Ḥisda because his mouth was never silent from study.So the Angel of Death bwentand bsat on the cedarcolumn that supported the roof of bthe study hall of the Sages. The cedar cracked andRav Ḥisda bwas silentfor a moment, as he was startled by the sound. At that point the Angel of Death was bable totake bhim. /b,The Angel of Death bcould not come near Rabbi Ḥiyya,owing to his righteousness. bOne daythe Angel of Death bappeared to him as a poor person. He came and knocked on the door. He said toRabbi Ḥiyya: bBring out bread for me,and bhe took outbread bfor him.The Angel of Death then bsaidto Rabbi Ḥiyya: bMaster, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man,i.e., upon me, and give me what I want? The Angel of Death then brevealedhis identity bto him,and bshowed him a fiery rodin order to confirm that he was the Angel of Death. At this point Rav Ḥiyya bsurrenderedhimself bto him. /b |
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38. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 95a. (ישעיהו י, ל) עניה ענתות עתיד ירמיה בן חלקיה ומתנבא עלה מענתות דכתיב (ירמיהו א, א) דברי ירמיהו בן חלקיהו מן הכהנים אשר בענתות בארץ בנימין,מי דמי התם ארי הכא ליש אמר רבי יוחנן ששה שמות יש לארי אלו הן (בראשית מט, ט) ארי (שופטים יד, ה) כפיר (בראשית מט, ט) לביא (ישעיהו ל, ו) ליש (תהלים צא, יג) שחל (איוב כח, ח) שחץ אי הכי בצרו להו עברו מעברה תרתי נינהו,מאי (ישעיהו י, לב) עוד היום בנוב לעמוד אמר רב הונא אותו היום נשתייר מעונה של נוב אמרי ליה כלדאי אי אזלת האידנא יכלת לה ואי לא לא יכלת לה אורחא דבעא לסגויי בעשרה יומא סגא בחד יומא,כי מטו לירושלם שדי ליה ביסתרקי עד דסליק ויתיב מעילוי שורה עד דחזיוה לכולה ירושלם כי חזייה איזוטר בעיניה אמר הלא דא היא קרתא דירושלם דעלה ארגישית כל משיריתי ועלה כבשית כל מדינתא הלא היא זעירא וחלשא מכל כרכי עממיא דכבשית בתקוף ידי עלה וקם ומניד ברישיה מוביל ומייתי בידיה על טור בית מקדשא דבציון ועל עזרתא דבירושלם,אמרי נישדי ביה ידא האידנא אמר להו תמהיתו למחר אייתי לי כל חד וחד מינייכו גולמו הרג מיניה מיד (מלכים ב יט, לה) ויהי בלילה ההוא ויצא מלאך ה' ויך במחנה אשור מאה ושמונים וחמשה אלף וישכימו בבקר והנה כלם פגרים מתים אמר רב פפא היינו דאמרי אינשי בת דינא בטל דינא,(שמואל ב כא, טז) וישבי בנוב אשר בילידי הרפה ומשקל קינו שלש מאות משקל נחשת והוא חגור חדשה ויאמר להכות את דוד מאי וישבי בנוב אמר רב יהודה אמר רב איש שבא על עסקי נוב א"ל הקב"ה לדוד עד מתי יהיה עון זה טמון בידך על ידך נהרגה נוב עיר הכהנים ועל ידך נטרד דואג האדומי ועל ידך נהרגו שאול ושלשת בניו,רצונך יכלו זרעך או תמסר ביד אויב אמר לפניו רבונו של עולם מוטב אמסר ביד אויב ולא יכלה זרעי,יומא חד נפק לשכור בזאי אתא שטן ואדמי ליה כטביא פתק ביה גירא ולא מטייה משכיה עד דאמטייה לארץ פלשתים כדחזייה ישבי בנוב אמר היינו האי דקטליה לגלית אחי כפתיה קמטיה אותביה ושדייה תותי בי בדייא אתעביד ליה ניסא מכא ליה ארעא מתותיה היינו דכתיב (תהלים יח, לז) תרחיב צעדי תחתי ולא מעדו קרסולי,ההוא יומא אפניא דמעלי שבתא הוה אבישי בן צרויה הוה קא חייף רישיה בד' גרבי דמיא חזינהו כתמי דמא איכא דאמרי אתא יונה איטריף קמיה אמר כנסת ישראל ליונה אימתילא שנאמר (תהלים סח, יד) כנפי יונה נחפה בכסף שמע מינה דוד מלכא דישראל בצערא שרי אתא לביתיה ולא אשכחיה אמר תנן אין רוכבין על סוסו ואין יושבין על כסאו ואין משתמשין בשרביטו בשעת הסכנה מאי אתא שאיל בי מדרשא אמרו ליה בשעת הסכנה שפיר דמי,רכביה לפרדיה וקם ואזל קפצה ליה ארעא בהדי דקא מסגי חזייה לערפה אמיה דהוות נוולא כי חזיתיה פסקתה לפילכה שדתיה עילויה סברא למקטליה אמרה ליה עלם אייתי לי פלך פתקיה בריש מוחה וקטלה,כד חזייה ישבי בנוב אמר השתא הוו בי תרין וקטלין לי פתקיה לדוד לעילא ודץ ליה לרומחיה אמר ניפול עלה ונקטל אמר אבישי שם אוקמיה לדוד בין שמיא לארעא,ונימא ליה איהו אין חבוש מוציא עצמו מבית האסורין,א"ל מאי בעית הכא א"ל הכי אמר לי קודשא בריך הוא והכי אהדרי ליה א"ל אפיך צלותיך בר ברך קירא ליזבון ואת לא תצטער,א"ל אי הכי סייע בהדן היינו דכתיב (שמואל ב כא, יז) ויעזור לו אבישי בן צרויה אמר רב יהודה אמר רב שעזרו בתפלה אמר אבישי שם ואחתיה,הוה קא רדיף בתרייהו כי מטא קובי אמרי קום ביה כי מטא בי תרי אמרי בתרי גוריין קטלוה לאריא אמרי ליה זיל אשתכח לערפה אימיך בקיברא כי אדכרו ליה שמא דאימיה כחש חיליה וקטליה היינו דכתיב (שמואל ב כא, יז) אז נשבעו אנשי דוד לו לאמר לא תצא עוד אתנו למלחמה ולא תכבה את נר ישראל,ת"ר שלשה קפצה להם הארץ אליעזר עבד אברהם ויעקב אבינו ואבישי בן צרויה אבישי בן צרויה הא דאמרן אליעזר עבד אברהם דכתיב (בראשית כד, מב) ואבוא היום אל העין למימרא דההוא יומא נפק יעקב אבינו | 95a. b“Poor [ ianiyya /i] Anathoth”(Isaiah 10:30)? bJeremiah, son of Hilkiah, is destined to prophesy aboutNebuchadnezzar bfrom Anathoth, as it is written: “The statements of Jeremiah, son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin”(Jeremiah 1:1).,The Gemara asks: bAre thesematters bcomparable? There,in Jeremiah, Nebuchadnezzar is called iari /i,as the verse refers to him with the term iarye /i, and bhere,in Isaiah, Nebuchadnezzar is called ilaish /i.The Gemara explains that the verses are not contradictory, as bRabbi Yoḥa says: There are sixHebrew bterms for the lion,and bthey are: iAri /i, ikefir /i, ilavi /i, ilayish /i, ishaḥal /i, ishaḥatz /i.The Gemara challenges: bIfit is bsothat this verse is unrelated to the journeys of Sennacherib, then the places listed in the verse bare too few,as there are not ten. The Gemara explains: bAveruand bMabaraare in fact the names of btwoseparate places.,The Gemara asks: bWhatis the meaning of the phrase: b“This very day shall he halt at Nov”(Isaiah 10:32)? bRav Huna says: Thatwas the final bdaythat bremained fromthe punishment that the Jewish people received from bthe sin of Nov(see I Samuel, chapter 22). bThe astrologers said toSennacherib: bIf you goand conquer them bnow, you will overcomethe Jewish people; band if not, you will not overcomethe Jewish people. The Gemara relates: bHe walkedand traversed bin one day a roadupon bwhich one must walk for ten daysin order to traverse it., bWhen they arrived in Jerusalem they cast mats [ ibistarkei /i] forSennacherib and piled them high buntil he ascended and sat above the wall, to the extent that hewas able to bsee the entirecity of bJerusalem. When he saw it, itseemed bsmall in his eyesand bhe said: Is this the city of Jerusalem for which I have disrupted all my camps and for which I have conquered allthese bcountries? Is it smaller and weaker than all the cities of the nations that I have conquered with my might? He went up and shook his headin contempt, and dismissively bwaved his hand at the Temple Mount that is in Zion and at the courtyard that is in Jerusalem. /b,His officers bsaidto him: bLet us attack nowand begin the conquest of Jerusalem. Sennacherib bsaid to them: You are weary. Tomorrow, each and every one of you will bring me a pieceof a stone bfromthe wall equivalent in size to the bseal [ igulmo harag /i]of a letter, and this will suffice to breach the wall and vanquish the city. The verse recounts that bimmediately: “And it came to pass that night, that the angel of the Lord went forth and smote in the camp of the Assyrians one hundred and eighty-five thousand; and when men arose in the morning, behold, they were all dead corpses”(II Kings 19:35). bRav Pappa saysthat bthisis in accordance with the adage bthat people say:When bquarrel liesand is delayed overnight, bthe quarrel is nullified.Since Jerusalem was not conquered that day, the decree was voided.,§ Apropos the massacre of Nov, the Gemara relates: b“And Ishbibenob, who was of the sons of the giant, the weight of whose spear was three hundred shekels of brass; and he was girded with new armor and planned to slay David”(II Samuel 21:16). The Gemara asks: bWhatis the meaning of bIshbibenob? Rav Yehuda saysthat bRav says:This is ba man [ iish /i] who cameto punish David bover matters of Nov. The Holy One, Blessed be He, said to David: Until when will this sin be concealed in your handwithout punishment? bThrough youractions the inhabitants of bNov, the city of priests, were massacred, and through youractions, bDoeg the Edomite was banishedfrom the World-to-Come, band through youractions bSaul and his three sons were killed. /b,God said to David: Your arrival in Nov and your misleading Ahimelech the priest generated the chain of events, and therefore you must be punished. You may choose the punishment. bIs it your desirethat byour descendants will ceaseto exist borthat byou will be handed to the enemy?David bsaid before Him: Master of the Universe, it is preferablethat bI will be handed to the enemy and my descendants will not ceaseto exist., bOne dayDavid bwent to huntwith ba falcon [ iliskor bazzai /i]. Satan came and appeared to him as a deer. He shot an arrow atthe deer, bandthe arrow bdid not reach it.Satan bledDavid to follow the deer buntil he reached the land of the Philistines. When Ishbibenob sawDavid bhe said: This is thatperson bwho killed Goliath, my brother. He bound him, doubled him over, and placed himon the ground, bandthen he bcast him underthe beam bof an olive pressto crush him. bA miracle was performed for him, and the earth opened beneath himso he was not crushed by the beam. bThat isthe meaning of that bwhich is written: “You have enlarged my steps beneath me, that my feet did not slip”(Psalms 18:37).,The Gemara relates: bThat day at dusk on Shabbat eve, Abishai ben Zeruiah shampooed his hair with four jugs of waterin preparation for Shabbat. bHe saw four bloodstains. There arethose bwho say: A dove came and flutteredits wings bbefore him.Abishai bsaid: The congregation of Israel is likened to a dove, as it is stated: “You shall shine as the wings of a dove covered with silverand her pinions with yellow gold” (Psalms 68:14); bconclude from itthat bDavid, king of Israel, is in a state of distress. He came toDavid’s bhouse and did not find him.Abishai bsaidthat bwe learnedin a mishna (22a): bOne may not ride onthe king’s bhorse, and one may not sit on his throne, and one may not use his scepter. In a period of danger, whatis the ihalakha /i? bHe cameand baskedin bthe study hallwhat the ruling is in that situation. bThey said to him: In a period of dangerone may bwelldo so., bHe mountedthe king’s bmule and arose and wentto the land of the Philistines. bThe landmiraculously bcontracted for himand he arrived quickly. bAs he was progressing he saw Orpah,Ishbibenob’s bmother,who was bspinningthread with a spindle. bWhen she saw him, she removed her spindle and threw it at him, intending to killhim. After failing to do so, bshe said toAbishai: bYoung man, bring memy bspindle. He threwthe spindle and struck her bat the top of her brain and killed her. /b, bWhen Ishbibenob saw him, he said: Now they are two,David and Abishai, band they will kill me. He threw David upin the air, band stuck his spearinto the ground. bHe said: LetDavid bfall upon it and die. Abishai reciteda sacred bnameof God and bsuspended David between heaven and earthso that he would not fall.,The Gemara asks: bAnd letDavid bhimself recitethe name of God and save himself. Why did he need Abishai? The Gemara answers: bA prisoner does not release himself from a prisonbut requires someone else to release him. Similarly, one in danger is incapable of rescuing himself.,Abishai bsaid toDavid: bWhat do you seek hereand why did you fall into Ishbibenob’s hands? David bsaid to him: Thisis what bthe Holy One, Blessed be He, said to me, and thisis what bI responded to Him;the time to submit to my enemy has arrived. Abishai bsaid to him: Reverse your prayerand pray that your descendants will cease to exist rather than that you will be handed to the enemy, in accordance with the adage that people say: bLet your son’s sonbe a poor peddler and bsell wax, and you will not suffer.Do not limit your expenses to leave an inheritance for your descendants.,David bsaid to him: If so, help me. That isthe meaning of that bwhich is written: “And Abishai, son of Zeruiah, came to his aid,and smote the Philistine and killed him” (II Samuel 21:17). bRav Yehuda saysthat bRav says:This means bthat he came to his aid in prayer. Abishai recitedanother sacred bnameof God band causedDavid to blandsafely after being suspended between heaven and earth, and they fled.,Ishbibenob bpursued them,intending to kill them. bWhen they reachedthe place named bKuvi they said:The name of the place is an abbreviation for the phrase meaning: bStandand battle bagainst him [ ikum beih /i]. When they reacheda place called bBei Terei,David and Abishai bsaid: With two [ ibitrei /i] cubs they killed the lion,meaning they expected to be successful. bThey said toIshbibenob: bGo find Orpah, your mother, in the grave. When they mentioned his mother’s name to himand told him she died, bhis strength diminished, and they killed him.The Gemara notes: bIt isafter this bthat it is written: “Then David’s men took an oath to him saying: You shall not go with us to war anymore and you will not douse the lamp of Israel”(II Samuel 21:17).,§ bThe Sages taughtin a ibaraitawith regard to land contracting to shorten a journey: bFor threeindividuals bthe land contracted,and each one miraculously reached his destination quickly: bEliezer, servant of Abraham, and Jacob our forefather, and Abishai, son of Zeruiah.The Gemara elaborates: The case of bAbishai, son of Zeruiah,is bthat which we said.The case of bEliezer, servant of Abraham,is bas it is written: “And I came that day to the well”(Genesis 24:42). His intention was bto sayto the members of Rebecca’s family bthat on that day he leftCanaan and on the same day he arrived, to underscore the miraculous nature of his undertaking on behalf of Abraham. The case of bJacob our forefather /b |
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39. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 30b. כל יומא דשבתא הוה יתיב וגריס כולי יומא ההוא יומא דבעי למינח נפשיה קם מלאך המות קמיה ולא יכיל ליה דלא הוה פסק פומיה מגירסא אמר מאי אעביד ליה הוה ליה בוסתנא אחורי ביתיה אתא מלאך המות סליק ובחיש באילני נפק למיחזי הוה סליק בדרגא איפחית דרגא מתותיה אישתיק ונח נפשיה,שלח שלמה לבי מדרשא אבא מת ומוטל בחמה וכלבים של בית אבא רעבים מה אעשה שלחו ליה חתוך נבלה והנח לפני הכלבים ואביך הנח עליו ככר או תינוק וטלטלו ולא יפה אמר שלמה (קהלת ט, ד) כי לכלב חי הוא טוב מן האריה המת ולענין שאילה דשאילנא קדמיכון נר קרויה נר ונשמתו של אדם קרויה נר מוטב תכבה נר של בשר ודם מפני נרו של הקב"ה:,אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב בקשו חכמים לגנוז ספר קהלת מפני שדבריו סותרין זה את זה ומפני מה לא גנזוהו מפני שתחילתו דברי תורה וסופו דברי תורה תחילתו דברי תורה דכתיב (קהלת א, ג) מה יתרון לאדם בכל עמלו שיעמול תחת השמש ואמרי דבי ר' ינאי תחת השמש הוא דאין לו קודם שמש יש לו סופו דברי תורה דכתיב (קהלת יב, יג) סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם מאי כי זה כל האדם אמר רבי (אליעזר) כל העולם כולו לא נברא אלא בשביל זה ר' אבא בר כהנא אמר שקול זה כנגד כל העולם כולו שמעון בן עזאי אומר ואמרי לה שמעון בן זומא אומר לא נברא כל העולם כולו אלא לצוות לזה,ומאי דבריו סותרין זה את זה כתיב (קהלת ז, ג) טוב כעס משחוק וכתיב (קהלת ב, ב) לשחוק אמרתי מהלל כתיב (קהלת ח, טו) ושבחתי אני את השמחה וכתיב (קהלת ב, ב) ולשמחה מה זה עושה לא קשיא טוב כעס משחוק טוב כעס שכועס הקב"ה על הצדיקים בעוה"ז משחוק שמשחק הקב"ה על הרשעים בעולם הזה ולשחוק אמרתי מהלל זה שחוק שמשחק הקב"ה עם הצדיקים בעולם הבא,ושבחתי אני את השמחה שמחה של מצוה ולשמחה מה זה עושה זו שמחה שאינה של מצוה ללמדך שאין שכינה שורה לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שיחה ולא מתוך דברים בטלים אלא מתוך דבר שמחה של מצוה שנאמר (מלכים ב ג, טו) ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה' אמר רב יהודה וכן לדבר הלכה אמר רבא וכן לחלום טוב,איני והאמר רב גידל אמר רב כל תלמיד חכם שיושב לפני רבו ואין שפתותיו נוטפות מר תכוינה שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי מור עובר אלא מר עובר אל תקרי שושנים אלא ששונים לא קשיא הא ברבה והא בתלמיד ואיבעית אימא הא והא ברבה ולא קשיא הא מקמי דלפתח הא לבתר דפתח כי הא דרבה מקמי דפתח להו לרבנן אמר מילתא דבדיחותא ובדחי רבנן לסוף יתיב באימתא ופתח בשמעתא,ואף ספר משלי בקשו לגנוז שהיו דבריו סותרין זה את זה ומפני מה לא גנזוהו אמרי ספר קהלת לאו עיינינן ואשכחינן טעמא הכא נמי ליעיינן ומאי דבריו סותרים זה את זה כתיב (משלי כו, ד) אל תען כסיל כאולתו וכתיב (משלי כו, ה) ענה כסיל כאולתו לא קשיא הא בדברי תורה הא במילי דעלמא,כי הא דההוא דאתא לקמיה דרבי אמר ליה אשתך אשתי ובניך בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע ההוא דאתא לקמיה דרבי חייא אמר ליה אמך אשתי ואתה בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע אמר רבי חייא אהניא ליה צלותיה לרבי דלא לשווייה בני ממזירי דרבי כי הוה מצלי אמר יהי רצון מלפניך ה' אלהינו שתצילני היום מעזי. פנים ומעזות פנים,בדברי תורה מאי היא כי הא דיתיב רבן גמליאל וקא דריש עתידה אשה שתלד בכל יום שנאמר (ירמיהו לא, ח) הרה ויולדת יחדיו ליגלג עליו אותו תלמיד אמר אין כל חדש תחת השמש א"ל בא ואראך דוגמתן בעוה"ז נפק אחוי ליה תרנגולת,ותו יתיב רבן גמליאל וקא דריש עתידים אילנות שמוציאין פירות בכל יום שנאמר (יחזקאל יז, כג) ונשא ענף ועשה פרי מה ענף בכל יום אף פרי בכל יום ליגלג עליו אותו תלמיד אמר והכתיב אין כל חדש תחת השמש א"ל בא ואראך דוגמתם בעולם הזה נפק אחוי ליה צלף,ותו יתיב רבן גמליאל וקא דריש עתידה ארץ ישראל שתוציא גלוסקאות וכלי מילת שנאמר (תהלים עב, טז) יהי פסת בר בארץ ליגלג עליו אותו תלמיד ואמר אין כל חדש תחת השמש אמר ליה בא ואראך דוגמתן בעולם הזה נפק אחוי ליה כמיהין ופטריות ואכלי מילת נברא בר קורא:,. ת"ר לעולם יהא אדם ענוותן כהלל ואל יהא קפדן כשמאי מעשה בשני בני אדם | 30b. What did David do? bEvery Shabbat he would sit and learn all daylong to protect himself from the Angel of Death. On bthat day on whichthe Angel of Death bwas supposed to put his soul to rest,the day on which David was supposed to die, bthe Angel of Death stood before him and was unableto overcome him because bhis mouth did not pause from study.The Angel of Death bsaid: What shall I do to him? David had a garden [ ibustana /i] behind his house; the Angel of Death came, climbed, and shook the trees.David bwent out to see.As bhe climbed the stair, the stair broke beneath him.He was startled and bwas silent,interrupted his studies for a moment, band died. /b,Since David died in the garden, bSolomon sentthe following question bto the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry.There is room for concern lest the dogs come and harm his body. What shall I do? bThey sentan answer bto him: Cut up ananimal bcarcass and place it before the dogs.Since the dogs are hungry, handling the animal carcass to feed them is permitted. bAndwith regard to byour father,it is prohibited to move his body directly. bPlace a loafof bread bor an infant on top of him, andyou can bmove himinto the shade due to the bread or the infant. bAndis it bnot appropriatewhat bSolomon said: “ /bF bor a living dog is better than a dead lion.”The ultimate conclusion of this discussion is that life is preferable to death. bAndnow, bwith regard to the question that I asked before you;Rav Tanḥum spoke modestly, as, actually, they had asked him the question. bA lamp is called inerand a person’s soul isalso bcalled iner /i,as it is written: “The spirit of man is the lamp [ iner /i] of the Lord” (Proverbs 20:27). bIt is preferablethat bthe lamp ofa being of bflesh and blood,an actual lamp, bwill be extinguished in favor of the lamp of the Holy One, Blessed be He,a person’s soul. Therefore, one is permitted to extinguish a flame for the sake of a sick person.,Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. bRav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastesand declare it apocryphal bbecause its statements contradict each otherand it is liable to confuse its readers. bAnd why did they not suppress it? Because its beginningconsists of bmatters of Torah and its endconsists of bmatters of Torah.The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: bIts beginningconsists of bmatters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?”(Ecclesiastes 1:3), bandthe Sages of bthe schoolof bRabbi Yannai said:By inference: bUnder the sun is whereman bhas noprofit from his labor; however, bbefore the sun,i.e., when engaged in the study of Torah, which preceded the sun, bhe does haveprofit. bIts endingconsists of bmatters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” ( /bEcclesiastes 12:13). With regard to this verse, the Gemara asks: bWhat isthe meaning of the phrase: bFor this is the whole man? Rabbi Eliezer said: The entire world was only created for thisperson. bRabbi Abba bar Kahana said: Thisperson bis equivalent to the entire world. Shimon ben Azzai says and some saythat bShimon ben Zoma says: The entire world was only created as companion to thisman, so that he will not be alone., bAndto the essence of the matter, the Gemara asks: bWhat isthe meaning of: bIts statementsthat bcontradict each other? It is written: “Vexation is better than laughter”(Ecclesiastes 7:3), band it is written: “I said of laughter: It is praiseworthy”(Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse bit is written: “So I commended mirth”(Ecclesiastes 8:15), bandin another verse bit is written: “And of mirth: What does it accomplish?”(Ecclesiastes 2:2). The Gemara answers: This is bnot difficult,as the contradiction can be resolved. bVexation is better than laughtermeans: The bvexationof bthe Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this worldby showering them with goodness. bI said of laughter: It is praiseworthy, that isthe blaughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come. /b,Similarly, “ bSo I commended mirth,”that is bthe joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is notthe joy bof a mitzva.The praise of joy mentioned here is bto teach you that the Divine Presence restsupon an individual bneither froman atmosphere of bsadness, nor froman atmosphere of blaziness, nor froman atmosphere of blaughter, nor froman atmosphere of bfrivolity, nor froman atmosphere of bidle conversation, nor froman atmosphere of bidle chatter, but rather froman atmosphere imbued with bthe joy ofa bmitzva. As it was statedwith regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: b“But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him”(II Kings 3:15). bRav Yehuda said: And, sotoo, one should be joyful before stating ba matter of ihalakha /i. Rava said: And, so too,one should be joyful before going to sleep in order btohave a bgood dream. /b,The Gemara asks: Is bthat so,that one should introduce matters of ihalakhajoyfully? bDidn’t Rav Giddel saythat bRav said: Any Torah scholar who sits before his teacher and his lips are not dripping with myrrhdue to fear of his teacher, those lips bshall be burnt,as bit is stated: “His lips are as lilies, dripping with flowing myrrh [ ishoshanim notefot mor over /i]”(Song of Songs 5:13)? He interpreted homiletically: bDo not read imor over /i, flowing myrrh; rather,read imar over /i, flowing bitterness.Likewise, bdo not read ishoshanim /i, lilies; rather,read isheshonim /i, that are studying,meaning that lips that are studying Torah must be full of bitterness. The Gemara explains: This is bnot difficult,there is no contradiction here, as bthis,where it was taught that one should introduce matters of ihalakhajoyfully, is referring bto a rabbi, and that,where it was taught that one must be filled with bitterness, is referring bto a student,who must listen to his teacher with trepidation. bAnd if you wish, sayinstead that bthis and thatare referring bto a rabbi, andit is bnot difficult. This,where it was taught that he must be joyful, is bbeforehe bbeginsteaching, whereas bthat,where it was taught that he must be filled with bitterness and trepidation, is bafterhe already bbeganteaching ihalakha /i. That explanation is blike that which Rabbadid. bBefore he beganteaching ihalakha bto the Sages, he would say something humorous and the Sages would be cheered. Ultimately, he sat in trepidation and beganteaching the ihalakha /i., bAnd,the Gemara continues, the Sages bsought to suppress the book of Proverbs as wellbecause bits statements contradict each other. And why did they not suppress it? They said:In the case of bthe book of Ecclesiastes, didn’t we analyze it and find an explanationthat its statements were not contradictory? bHere too, let us analyze it. And what isthe meaning of: bIts statements contradict each other?On the one hand, bit is written: “Answer not a fool according to his folly,lest you also be like him” (Proverbs 26:4), bandon the other hand, bit is written: “Answer a fool according to his folly,lest he be wise in his own eyes” (Proverbs 26:5). The Gemara resolves this apparent contradiction: This is bnot difficult,as bthis,where one should answer a fool, is referring to a case where the fool is making claims babout Torah matters;whereas bthat,where one should not answer him, is referring to a case where the fool is making claims babout mundane matters. /b,The Gemara relates how Sages conducted themselves in both of those circumstances. bAs inthe case bof thatman bwho came before RabbiYehuda HaNasi and bsaid to him: Your wifeis bmy wife and your childrenare bmy children,Rabbi Yehuda HaNasi bsaid to him:Would byou like to drink a cup of wine? He drank and burstand died. Similarly, the Gemara relates: bThere was that man who came before Rabbi Ḥiyya and said to him: Your motheris bmy wife, and youare bmy son. He said to him:Would byou like to drink a cup of wine? He drank and burstand died. bRabbi Ḥiyya saidwith regard to the incident involving Rabbi Yehuda HaNasi: bRabbiYehuda HaNasi’s bprayerthat bhis children will not be rendered imamzerim /i,children of illicit relations, bwas effective for him. As when RabbiYehuda HaNasi bwould pray, he saidafter his prayer: bMay it be Your will, O Lord, my God, that You will deliver me today from impudent people and from insolence.Insolence, in this case, refers to imamzerut /i. It was due to his prayer that that man burst and was unsuccessful in disparaging Rabbi Yehuda HaNasi’s children., bIn matters of Torah, what isthe case with regard to which the verse said that one should respond to a fool’s folly? bAs inthe case bwhere Rabban Gamliel was sitting and he interpreteda verse bhomiletically: In the future,in the World-to-Come, ba woman will give birth every day, as it says: “The woman with child and her that gives birth together”(Jeremiah 31:7), explaining that birth will occur on the same day as conception. bA certain student scoffed at himand bsaid:That cannot be, as it has already been stated: b“There is nothing new under the sun”(Ecclesiastes 1:9). Rabban Gamliel bsaid to him: Come and I will show you an exampleof this bin this world. He took him outside and showed him a chickenthat lays eggs every day., bAnd furthermore: Rabban Gamliel sat and interpreteda verse bhomiletically: In the future,in the World-to-Come, btrees will produce fruits every day, as it is stated: “And it shall bring forth branches and bear fruit”(Ezekiel 17:23); bjust as a branchgrows bevery day, so too, fruitwill be produced bevery day. A certain student scoffed at himand bsaid: Isn’t it written: There is nothing new under the sun? He said to him: Come and I will show you an exampleof this bin this world. He went outside and showed him a caper bush,part of which is edible during each season of the year., bAnd furthermore: Rabban Gamliel sat and interpreteda verse bhomiletically: In the future,the World-to-Come, bEretz Yisrael will produce cakes andfine bwool garmentsthat will grow in the ground, bas it is stated: “Let abundant grain be in the land /b.” bA certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outsideand bshowed him truffles and mushrooms,which emerge from the earth over the course of a single night and are shaped like a loaf of bread. bAnd with regard to wool garments,he showed him bthe covering of a heart of palm,a young palm branch, which is wrapped in a thin net-like covering.,Since the Gemara discussed the forbearance of Sages, who remain silent in the face of nonsensical comments, it cites additional relevant examples. bThe Sages taughtin a ibaraita /i: bA person should always be patient like Hillel and not impatient like Shammai.The Gemara related: There was ban incidentinvolving btwo people /b |
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