1. Septuagint, Tobit, 1.17-1.18, 2.3-2.4, 2.7, 4.3-4.4, 6.14, 12.12-12.13, 14.10 (10th cent. BCE - 2nd cent. BCE)
| 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.7. When the sun had set I went and dug a grave and buried the body. 4.3. So he called him and said, "My son, when I die, bury me, and do not neglect your mother. Honor her all the days of your life; do what is pleasing to her, and do not grieve her. 4.4. Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave. 6.14. Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.13. When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you. 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. |
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2. Hebrew Bible, Deuteronomy, 4.26, 13.5, 14.1, 17.6-17.7, 18.18-18.19, 19.15, 21.22, 23.11-23.12, 26.14, 27.26, 28.16-28.44, 28.66, 32.18, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE)
| 4.26. הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ כִּי־אָבֹד תֹּאבֵדוּן מַהֵר מֵעַל הָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים אֶת־הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ לֹא־תַאֲרִיכֻן יָמִים עָלֶיהָ כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 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׃ 17.6. עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃ 17.7. יַד הָעֵדִים תִּהְיֶה־בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 19.15. לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃ 21.22. וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃ 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׃ 26.14. לֹא־אָכַלְתִּי בְאֹנִי מִמֶּנּוּ וְלֹא־בִעַרְתִּי מִמֶּנּוּ בְּטָמֵא וְלֹא־נָתַתִּי מִמֶּנּוּ לְמֵת שָׁמַעְתִּי בְּקוֹל יְהוָה אֱלֹהָי עָשִׂיתִי כְּכֹל אֲשֶׁר צִוִּיתָנִי׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 28.16. אָרוּר אַתָּה בָּעִיר וְאָרוּר אַתָּה בַּשָּׂדֶה׃ 28.17. אָרוּר טַנְאֲךָ וּמִשְׁאַרְתֶּךָ׃ 28.18. אָרוּר פְּרִי־בִטְנְךָ וּפְרִי אַדְמָתֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרוֹת צֹאנֶךָ׃ 28.19. אָרוּר אַתָּה בְּבֹאֶךָ וְאָרוּר אַתָּה בְּצֵאתֶךָ׃ 28.21. יַדְבֵּק יְהוָה בְּךָ אֶת־הַדָּבֶר עַד כַּלֹּתוֹ אֹתְךָ מֵעַל הָאֲדָמָה אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 28.22. יַכְּכָה יְהוָה בַּשַּׁחֶפֶת וּבַקַּדַּחַת וּבַדַּלֶּקֶת וּבַחַרְחֻר וּבַחֶרֶב וּבַשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּרְדָפוּךָ עַד אָבְדֶךָ׃ 28.23. וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל־רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר־תַּחְתֶּיךָ בַּרְזֶל׃ 28.24. יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.25. יִתֶּנְךָ יְהוָה נִגָּף לִפְנֵי אֹיְבֶיךָ בְּדֶרֶךְ אֶחָד תֵּצֵא אֵלָיו וּבְשִׁבְעָה דְרָכִים תָּנוּס לְפָנָיו וְהָיִיתָ לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ׃ 28.26. וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃ 28.27. יַכְּכָה יְהוָה בִּשְׁחִין מִצְרַיִם ובעפלים [וּבַטְּחֹרִים] וּבַגָּרָב וּבֶחָרֶס אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא׃ 28.28. יַכְּכָה יְהוָה בְּשִׁגָּעוֹן וּבְעִוָּרוֹן וּבְתִמְהוֹן לֵבָב׃ 28.29. וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃ 28.31. שׁוֹרְךָ טָבוּחַ לְעֵינֶיךָ וְלֹא תֹאכַל מִמֶּנּוּ חֲמֹרְךָ גָּזוּל מִלְּפָנֶיךָ וְלֹא יָשׁוּב לָךְ צֹאנְךָ נְתֻנוֹת לְאֹיְבֶיךָ וְאֵין לְךָ מוֹשִׁיעַ׃ 28.32. בָּנֶיךָ וּבְנֹתֶיךָ נְתֻנִים לְעַם אַחֵר וְעֵינֶיךָ רֹאוֹת וְכָלוֹת אֲלֵיהֶם כָּל־הַיּוֹם וְאֵין לְאֵל יָדֶךָ׃ 28.33. פְּרִי אַדְמָתְךָ וְכָל־יְגִיעֲךָ יֹאכַל עַם אֲשֶׁר לֹא־יָדָעְתָּ וְהָיִיתָ רַק עָשׁוּק וְרָצוּץ כָּל־הַיָּמִים׃ 28.34. וְהָיִיתָ מְשֻׁגָּע מִמַּרְאֵה עֵינֶיךָ אֲשֶׁר תִּרְאֶה׃ 28.35. יַכְּכָה יְהוָה בִּשְׁחִין רָע עַל־הַבִּרְכַּיִם וְעַל־הַשֹּׁקַיִם אֲשֶׁר לֹא־תוּכַל לְהֵרָפֵא מִכַּף רַגְלְךָ וְעַד קָדְקֳדֶךָ׃ 28.36. יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃ 28.37. וְהָיִיתָ לְשַׁמָּה לְמָשָׁל וְלִשְׁנִינָה בְּכֹל הָעַמִּים אֲשֶׁר־יְנַהֶגְךָ יְהוָה שָׁמָּה׃ 28.38. זֶרַע רַב תּוֹצִיא הַשָּׂדֶה וּמְעַט תֶּאֱסֹף כִּי יַחְסְלֶנּוּ הָאַרְבֶּה׃ 28.39. כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ 28.41. בָּנִים וּבָנוֹת תּוֹלִיד וְלֹא־יִהְיוּ לָךְ כִּי יֵלְכוּ בַּשֶּׁבִי׃ 28.42. כָּל־עֵצְךָ וּפְרִי אַדְמָתֶךָ יְיָרֵשׁ הַצְּלָצַל׃ 28.43. הַגֵּר אֲשֶׁר בְּקִרְבְּךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָּעְלָה וְאַתָּה תֵרֵד מַטָּה מָּטָּה׃ 28.44. הוּא יַלְוְךָ וְאַתָּה לֹא תַלְוֶנּוּ הוּא יִהְיֶה לְרֹאשׁ וְאַתָּה תִּהְיֶה לְזָנָב׃ 28.66. וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ | 4.26. I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over the Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed." 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 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." 17.6. At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death." 17.7. The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 19.15. One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment" 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;" 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." 26.14. 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." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’" 28.16. Cursed shalt thou be in the city, and cursed shalt thou be in the field." 28.17. Cursed shall be thy basket and thy kneading-trough." 28.18. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the young of thy flock." 28.19. Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out." 28.20. The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me." 28.21. The LORD will make the pestilence cleave unto thee, until He have consumed thee from off the land, whither thou goest in to possess it." 28.22. The LORD will smite thee with consumption, and with fever, and with inflammation, and with fiery heat, and with drought, and with blasting, and with mildew; and they shall pursue thee until thou perish." 28.23. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron." 28.24. The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed." 28.25. The LORD will cause thee to be smitten before thine enemies; thou shalt go out one way against them, and shalt flee seven ways before them; and thou shalt be a horror unto all the kingdoms of the earth." 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." 28.27. The LORD will smite thee with the boil of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed." 28.28. The LORD will smite thee with madness, and with blindness, and with astonishment of heart." 28.29. And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save thee." 28.30. Thou shalt betroth a wife, and another man shall lie with her; thou shalt build a house, and thou shalt not dwell therein; thou shalt plant a vineyard, and shalt not use the fruit thereof." 28.31. Thine ox shall be slain before thine eyes, and thou shalt not eat thereof; thine ass shall be violently taken away from before thy face, and shall not be restored to thee; thy sheep shall be given unto thine enemies; and thou shalt have none to save thee." 28.32. Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day; and there shall be nought in the power of thy hand." 28.33. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed away:" 28.34. so that thou shalt be mad for the sight of thine eyes which thou shalt see." 28.35. The LORD will smite thee in the knees, and in the legs, with a sore boil, whereof thou canst not be healed, from the sole of thy foot unto the crown of thy head." 28.36. The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone." 28.37. And thou shalt become an astonishment, a proverb, and a byword, among all the peoples whither the LORD shall lead thee away." 28.38. Thou shalt carry much seed out into the field, and shalt gather little in; for the locust shall consume it." 28.39. Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them." 28.40. Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olives shall drop off." 28.41. Thou shalt beget sons and daughters, but they shall not be thine; for they shall go into captivity." 28.42. All thy trees and the fruit of thy land shall the locust possess." 28.43. The stranger that is in the midst of thee shall mount up above thee higher and higher; and thou shalt come down lower and lower." 28.44. He shall lend to thee, and thou shalt not lend to him; he shall be the head, and thou shalt be the tail." 28.66. And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again." |
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3. Hebrew Bible, Esther, 9.13 (9th cent. BCE - 3rd cent. BCE)
| 9.13. וַתֹּאמֶר אֶסְתֵּר אִם־עַל־הַמֶּלֶךְ טוֹב יִנָּתֵן גַּם־מָחָר לַיְּהוּדִים אֲשֶׁר בְּשׁוּשָׁן לַעֲשׂוֹת כְּדָת הַיּוֹם וְאֵת עֲשֶׂרֶת בְּנֵי־הָמָן יִתְלוּ עַל־הָעֵץ׃ | 9.13. Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’" |
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4. Hebrew Bible, Exodus, 12.12-12.13, 12.35-12.36, 12.40, 13.18-13.19, 21.34-21.36, 25.31, 39.27, 39.30 (9th cent. BCE - 3rd cent. BCE)
| 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׃ 12.35. 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׃ 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׃ 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 39.27. וַיַּעֲשׂוּ אֶת־הַכָּתְנֹת שֵׁשׁ מַעֲשֵׂה אֹרֵג לְאַהֲרֹן וּלְבָנָיו׃ | 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." 12.35. 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.’" 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." 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 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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5. Hebrew Bible, Genesis, 2.9, 2.17, 3.19, 9.6, 12.10-12.20, 13.18, 14.14-14.16, 14.18-14.20, 15.6, 15.11, 17.11, 19.1-19.29, 23.4, 23.6, 23.8, 50.25 (9th cent. BCE - 3rd cent. BCE)
| 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 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׃ 14.14. וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן׃ 14.15. וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם עַד־חוֹבָה אֲשֶׁר מִשְּׂמֹאל לְדַמָּשֶׂק׃ 14.16. וַיָּשֶׁב אֵת כָּל־הָרְכֻשׁ וְגַם אֶת־לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וְגַם אֶת־הַנָּשִׁים וְאֶת־הָעָם׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 15.11. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 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׃ 50.25. וַיַּשְׁבַּע יוֹסֵף אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת־עַצְמֹתַי מִזֶּה׃ | 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 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." 14.14. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan." 14.15. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus." 14.16. And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people." 14.18. 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." 15.6. And he believed in the LORD; and He counted it to him for righteousness." 15.11. And the birds of prey came down upon the carcasses, and Abram drove them away." 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you." 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," 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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6. Hebrew Bible, Leviticus, 5.2, 7.24, 10.4, 10.8-10.11, 11.8, 11.11, 11.24-11.25, 11.27-11.28, 11.35-11.40, 15.13-15.15, 15.28-15.31, 17.15, 18.27-18.28, 19.16, 20.22, 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׃ 10.4. וַיִּקְרָא מֹשֶׁה אֶל־מִישָׁאֵל וְאֶל אֶלְצָפָן בְּנֵי עֻזִּיאֵל דֹּד אַהֲרֹן וַיֹּאמֶר אֲלֵהֶם קִרְבוּ שְׂאוּ אֶת־אֲחֵיכֶם מֵאֵת פְּנֵי־הַקֹּדֶשׁ אֶל־מִחוּץ לַמַּחֲנֶה׃ 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׃ 15.31. וְהִזַּרְתֶּם אֶת־בְּנֵי־יִשְׂרָאֵל מִטֻּמְאָתָם וְלֹא יָמֻתוּ בְּטֻמְאָתָם בְּטַמְּאָם אֶת־מִשְׁכָּנִי אֲשֶׁר בְּתוֹכָם׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ 18.27. כִּי אֶת־כָּל־הַתּוֹעֵבֹת הָאֵל עָשׂוּ אַנְשֵׁי־הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם וַתִּטְמָא הָאָרֶץ׃ 18.28. וְלֹא־תָקִיא הָאָרֶץ אֶתְכֶם בְּטַמַּאֲכֶם אֹתָהּ כַּאֲשֶׁר קָאָה אֶת־הַגּוֹי אֲשֶׁר לִפְנֵיכֶם׃ 19.16. לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃ 20.22. וּשְׁמַרְתֶּם אֶת־כָּל־חֻקֹּתַי וְאֶת־כָּל־מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם וְלֹא־תָקִיא אֶתְכֶם הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לָשֶׁבֶת בָּהּ׃ 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." 10.4. And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them: ‘Draw near, carry your brethren from before the sanctuary out of the camp.’" 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." 15.31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile My tabernacle that is in the midst of them." 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." 18.27. for all these abominations have the men of the land done, that were before you, and the land is defiled—" 18.28. that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you." 19.16. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD." 20.22. Ye shall therefore keep all My statutes, and all Mine ordices, and do them, that the land, whither I bring you to dwell therein, vomit you not out." 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, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)
| 3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ | 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts." |
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8. Hebrew Bible, Micah, 7.8 (9th cent. BCE - 3rd cent. BCE)
| 7.8. אַל־תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי־אֵשֵׁב בַּחֹשֶׁךְ יְהוָה אוֹר לִי׃ | 7.8. Rejoice not against me, O mine enemy; Though I am fallen, I shall arise; Though I sit in darkness, the LORD is a light unto me." |
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9. Hebrew Bible, Nahum, 1.14 (9th cent. BCE - 3rd cent. BCE)
| 1.14. וְצִוָּה עָלֶיךָ יְהוָה לֹא־יִזָּרַע מִשִּׁמְךָ עוֹד מִבֵּית אֱלֹהֶיךָ אַכְרִית פֶּסֶל וּמַסֵּכָה אָשִׂים קִבְרֶךָ כִּי קַלּוֹתָ׃ | 1.14. And the LORD hath given commandment concerning thee, That no more of thy name be sown; Out of the house of thy god will I cut off The graven image and the molten image; I will make thy grave; for thou art become worthless." |
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10. Hebrew Bible, Numbers, 3.4, 3.10, 5.2, 17.13, 19.11, 19.13, 19.18, 19.20, 24.15-24.17, 35.33-35.34 (9th cent. BCE - 3rd cent. BCE)
| 3.4. וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי יְהוָה בְּהַקְרִבָם אֵשׁ זָרָה לִפְנֵי יְהוָה בְּמִדְבַּר סִינַי וּבָנִים לֹא־הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר וְאִיתָמָר עַל־פְּנֵי אַהֲרֹן אֲבִיהֶם׃ 3.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּקֹד כָּל־בְּכֹר זָכָר לִבְנֵי יִשְׂרָאֵל מִבֶּן־חֹדֶשׁ וָמָעְלָה וְשָׂא אֵת מִסְפַּר שְׁמֹתָם׃ 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׃ 24.15. וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן׃ 24.16. נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 35.33. וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ׃ 35.34. וְלֹא תְטַמֵּא אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם יֹשְׁבִים בָּהּ אֲשֶׁר אֲנִי שֹׁכֵן בְּתוֹכָהּ כִּי אֲנִי יְהוָה שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ | 3.4. And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children; and Eleazar and Ithamar ministered in the priest’s office in the presence of Aaron their father." 3.10. And thou shalt appoint Aaron and his sons, that they may keep their priesthood; and the common man that draweth nigh shall be put to death.’" 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." 19.20. But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean." 24.15. And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;" 24.16. The saying of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:" 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth." 35.33. So ye shall not pollute the land wherein ye are; for blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it." 35.34. And thou shalt not defile the land which ye inhabit, in the midst of which I dwell; for I the LORD dwell in the midst of the children of Israel.’" |
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11. Hebrew Bible, Psalms, 1.3, 34.26, 35.24, 38.16, 48.7, 79.2, 91.13, 137.2 (9th cent. BCE - 3rd cent. BCE)
| 1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃ 35.24. שָׁפְטֵנִי כְצִדְקְךָ יְהוָה אֱלֹהָי וְאַל־יִשְׂמְחוּ־לִי׃ 38.16. כִּי־לְךָ יְהוָה הוֹחָלְתִּי אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהָי׃ 48.7. רְעָדָה אֲחָזָתַם שָׁם חִיל כַּיּוֹלֵדָה׃ 79.2. נָתְנוּ אֶת־נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמָיִם בְּשַׂר חֲסִידֶיךָ לְחַיְתוֹ־אָרֶץ׃ 91.13. עַל־שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין׃ 137.2. עַל־עֲרָבִים בְּתוֹכָהּ תָּלִינוּ כִּנֹּרוֹתֵינוּ׃ | 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper." 35.24. Judge me, O LORD my God, according to Thy righteousness; And let them not rejoice over me." 38.16. For in Thee, O LORD, do I hope; Thou wilt answer, O Lord my God." 48.7. Trembling took hold of them there, Pangs, as of a woman in travail." 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." 91.13. Thou shalt tread upon the lion and asp; The young lion and the serpent shalt thou trample under feet." 137.2. Upon the willows in the midst thereof We hanged up our harps." |
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12. 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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13. Hebrew Bible, 1 Samuel, 31.13 (8th cent. BCE - 5th cent. BCE)
| 31.13. וַיִּקְחוּ אֶת־עַצְמֹתֵיהֶם וַיִּקְבְּרוּ תַחַת־הָאֶשֶׁל בְּיָבֵשָׁה וַיָּצֻמוּ שִׁבְעַת יָמִים׃ | 31.13. And they took their bones, and buried them under a tamarisk tree at Yavesh, and fasted seven days." |
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14. Hebrew Bible, 2 Kings, 8.5, 9.35-9.37, 19.35-19.36, 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׃ 9.35. וַיֵּלְכוּ לְקָבְרָהּ וְלֹא־מָצְאוּ בָהּ כִּי אִם־הַגֻּלְגֹּלֶת וְהָרַגְלַיִם וְכַפּוֹת הַיָּדָיִם׃ 9.36. וַיָּשֻׁבוּ וַיַּגִּידוּ לוֹ וַיֹּאמֶר דְּבַר־יְהוָה הוּא אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר בְּחֵלֶק יִזְרְעֶאל יֹאכְלוּ הַכְּלָבִים אֶת־בְּשַׂר אִיזָבֶל׃ 9.37. והית [וְהָיְתָה] נִבְלַת אִיזֶבֶל כְּדֹמֶן עַל־פְּנֵי הַשָּׂדֶה בְּחֵלֶק יִזְרְעֶאל אֲשֶׁר לֹא־יֹאמְרוּ זֹאת אִיזָבֶל׃ 19.35. וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה שְׁמוֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ 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.’" 9.35. And they went to bury her; but they found no more of her than the skull, and the feet, and the palms of her hands." 9.36. Wherefore they came back, and told him. And he said: ‘This is the word of the LORD, which He spoke by His servant Elijah the Tishbite, saying: In the portion of Jezreel shall the dogs eat the flesh of Jezebel;" 9.37. and the carcass of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say: This is Jezebel.’" 19.35. And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." 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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15. Hebrew Bible, 2 Samuel, 21.1-21.14 (8th cent. BCE - 5th cent. BCE)
| 21.1. וַיְהִי רָעָב בִּימֵי דָוִד שָׁלֹשׁ שָׁנִים שָׁנָה אַחֲרֵי שָׁנָה וַיְבַקֵּשׁ דָּוִד אֶת־פְּנֵי יְהוָה וַיֹּאמֶר יְהוָה אֶל־שָׁאוּל וְאֶל־בֵּית הַדָּמִים עַל־אֲשֶׁר־הֵמִית אֶת־הַגִּבְעֹנִים׃ 21.1. וַתִּקַּח רִצְפָּה בַת־אַיָּה אֶת־הַשַּׂק וַתַּטֵּהוּ לָהּ אֶל־הַצּוּר מִתְּחִלַּת קָצִיר עַד נִתַּךְ־מַיִם עֲלֵיהֶם מִן־הַשָּׁמָיִם וְלֹא־נָתְנָה עוֹף הַשָּׁמַיִם לָנוּחַ עֲלֵיהֶם יוֹמָם וְאֶת־חַיַּת הַשָּׂדֶה לָיְלָה׃ 21.2. וַיִּקְרָא הַמֶּלֶךְ לַגִּבְעֹנִים וַיֹּאמֶר אֲלֵיהֶם וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה כִּי אִם־מִיֶּתֶר הָאֱמֹרִי וּבְנֵי יִשְׂרָאֵל נִשְׁבְּעוּ לָהֶם וַיְבַקֵּשׁ שָׁאוּל לְהַכֹּתָם בְּקַנֹּאתוֹ לִבְנֵי־יִשְׂרָאֵל וִיהוּדָה׃ 21.2. וַתְּהִי־עוֹד מִלְחָמָה בְּגַת וַיְהִי אִישׁ מדין [מָדוֹן] וְאֶצְבְּעֹת יָדָיו וְאֶצְבְּעֹת רַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע מִסְפָּר וְגַם־הוּא יֻלַּד לְהָרָפָה׃ 21.3. וַיֹּאמֶר דָּוִד אֶל־הַגִּבְעֹנִים מָה אֶעֱשֶׂה לָכֶם וּבַמָּה אֲכַפֵּר וּבָרְכוּ אֶת־נַחֲלַת יְהוָה׃ 21.4. וַיֹּאמְרוּ לוֹ הַגִּבְעֹנִים אֵין־לי [לָנוּ] כֶּסֶף וְזָהָב עִם־שָׁאוּל וְעִם־בֵּיתוֹ וְאֵין־לָנוּ אִישׁ לְהָמִית בְּיִשְׂרָאֵל וַיֹּאמֶר מָה־אַתֶּם אֹמְרִים אֶעֱשֶׂה לָכֶם׃ 21.5. וַיֹּאמְרוּ אֶל־הַמֶּלֶךְ הָאִישׁ אֲשֶׁר כִּלָּנוּ וַאֲשֶׁר דִּמָּה־לָנוּ נִשְׁמַדְנוּ מֵהִתְיַצֵּב בְּכָל־גְּבֻל יִשְׂרָאֵל׃ 21.6. ינתן־[יֻתַּן־] לָנוּ שִׁבְעָה אֲנָשִׁים מִבָּנָיו וְהוֹקַעֲנוּם לַיהוָה בְּגִבְעַת שָׁאוּל בְּחִיר יְהוָה וַיֹּאמֶר הַמֶּלֶךְ אֲנִי אֶתֵּן׃ 21.7. וַיַּחְמֹל הַמֶּלֶךְ עַל־מְפִי־בֹשֶׁת בֶּן־יְהוֹנָתָן בֶּן־שָׁאוּל עַל־שְׁבֻעַת יְהוָה אֲשֶׁר בֵּינֹתָם בֵּין דָּוִד וּבֵין יְהוֹנָתָן בֶּן־שָׁאוּל׃ 21.8. וַיִּקַּח הַמֶּלֶךְ אֶת־שְׁנֵי בְּנֵי רִצְפָּה בַת־אַיָּה אֲשֶׁר יָלְדָה לְשָׁאוּל אֶת־אַרְמֹנִי וְאֶת־מְפִבֹשֶׁת וְאֶת־חֲמֵשֶׁת בְּנֵי מִיכַל בַּת־שָׁאוּל אֲשֶׁר יָלְדָה לְעַדְרִיאֵל בֶּן־בַּרְזִלַּי הַמְּחֹלָתִי׃ 21.9. וַיִּתְּנֵם בְּיַד הַגִּבְעֹנִים וַיֹּקִיעֻם בָּהָר לִפְנֵי יְהוָה וַיִּפְּלוּ שבעתים [שְׁבַעְתָּם] יָחַד והם [וְהֵמָּה] הֻמְתוּ בִּימֵי קָצִיר בָּרִאשֹׁנִים תחלת [בִּתְחִלַּת] קְצִיר שְׂעֹרִים׃ 21.11. וַיֻּגַּד לְדָוִד אֵת אֲשֶׁר־עָשְׂתָה רִצְפָּה בַת־אַיָּה פִּלֶגֶשׁ שָׁאוּל׃ 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׃ | 21.1. Then there was a famine in the days of David three years, year after year; and David inquired of the Lord. And the Lord answered, It is for Sha᾽ul, and for his bloody house, because he slew the Giv῾onim." 21.2. And the king called the Giv῾onim, and said to them; (now the Giv῾onim were not of the children of Yisra᾽el, but of the remt of the Emori; and the children of Yisra᾽el had sworn to them: and Sha᾽ul sought to slay them in his zeal for the children of Yisra᾽el and Yehuda.)" 21.3. Then David said to the Giv῾onim, What shall I do for you? and with what shall I make atonement, that you may bless the inheritance of the Lord?" 21.4. And the Giv῾onim said to him, We will have no silver nor gold of Sha᾽ul, nor of his house; neither for us shalt thou kill any man in Yisra᾽el. And he said, What you shall say, that will I do for you." 21.5. And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the borders of Yisra᾽el," 21.6. let seven men of his sons be delivered to us, and we will hang them up to the Lord in Giv῾at-sha’ul (whom the Lord did choose.) And the king said, I will give them." 21.7. But the king spared Mefivoshet, the son of Yehonatan the son of Sha᾽ul, because of the Lord’s oath that was between them, between David and Yehonatan the son of Sha᾽ul." 21.8. But the king took the two sons of Riżpa the daughter of Ayya, whom she bore to Sha᾽ul, Armoni and Mefivoshet; and the five sons of Mikhal the daughter of Sha᾽ul, whom she bore to ῾Adri᾽el the son of Barzillay the Meĥolatite:" 21.9. and he delivered them into the hands of the Giv῾onim, and they hanged them on the hill before the Lord: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of the barley harvest." 21.10. And Riżpa the daughter of Ayya took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night." 21.11. And it was told David what Riżpa the daughter of Ayya, the concubine of Sha᾽ul, had done." 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." |
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16. Hebrew Bible, Isaiah, 14.19, 19.12, 19.19, 26.19, 29.13-29.14, 33.18, 40.3, 44.25, 47.6, 47.10, 63.9 (8th cent. BCE - 5th cent. BCE)
| 14.19. וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב יוֹרְדֵי אֶל־אַבְנֵי־בוֹר כְּפֶגֶר מוּבָס׃ 19.12. אַיָּם אֵפוֹא חֲכָמֶיךָ וְיַגִּידוּ נָא לָךְ וְיֵדְעוּ מַה־יָּעַץ יְהוָה צְבָאוֹת עַל־מִצְרָיִם׃ 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׃ 29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 33.18. לִבְּךָ יֶהְגֶּה אֵימָה אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר אֶת־הַמִּגְדָּלִים׃ 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 44.25. מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְשַׂכֵּל׃ 47.6. קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃ 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ | 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." 19.12. Where are they, then, thy wise men? And let them tell thee now; And let them know what the LORD of hosts Hath purposed concerning Egypt." 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." 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;" 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid." 33.18. Thy heart shall muse on the terror: ‘Where is he that counted, where is he that weighed? Where is he that counted the towers?’" 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 44.25. That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish;" 47.6. I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke." 47.10. And thou hast been secure in thy wickedness, Thou hast said: ‘None seeth me’; Thy wisdom and thy knowledge, It hath perverted thee; And thou hast said in thy heart. ’I am, and there is none else beside me.’" 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. ." |
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17. Hebrew Bible, Jeremiah, 4.31, 7.33-7.34, 8.1-8.2, 8.8-8.9, 9.23, 14.16, 16.6, 23.33, 26.23, 29.5 (8th cent. BCE - 5th cent. BCE)
| 4.31. כִּי קוֹל כְּחוֹלָה שָׁמַעְתִּי צָרָה כְּמַבְכִּירָה קוֹל בַּת־צִיּוֹן תִּתְיַפֵּחַ תְּפָרֵשׂ כַּפֶּיהָ אוֹי־נָא לִי כִּי־עָיְפָה נַפְשִׁי לְהֹרְגִים׃ 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׃ 8.2. עָבַר קָצִיר כָּלָה קָיִץ וַאֲנַחְנוּ לוֹא נוֹשָׁעְנוּ׃ 8.2. וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם לֹא יֵאָסְפוּ וְלֹא יִקָּבֵרוּ לְדֹמֶן עַל־פְּנֵי הָאֲדָמָה יִהְיוּ׃ 8.8. אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת יְהוָה אִתָּנוּ אָכֵן הִנֵּה לַשֶּׁקֶר עָשָׂה עֵט שֶׁקֶר סֹפְרִים׃ 8.9. הֹבִישׁוּ חֲכָמִים חַתּוּ וַיִּלָּכֵדוּ הִנֵּה בִדְבַר־יְהוָה מָאָסוּ וְחָכְמַת־מֶה לָהֶם׃ 9.23. כִּי אִם־בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי יְהוָה עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי־בְאֵלֶּה חָפַצְתִּי נְאֻם־יְהוָה׃ 14.16. וְהָעָם אֲשֶׁר־הֵמָּה נִבְּאִים לָהֶם יִהְיוּ מֻשְׁלָכִים בְּחֻצוֹת יְרוּשָׁלִַם מִפְּנֵי הָרָעָב וְהַחֶרֶב וְאֵין מְקַבֵּר לָהֵמָּה הֵמָּה נְשֵׁיהֶם וּבְנֵיהֶם וּבְנֹתֵיהֶם וְשָׁפַכְתִּי עֲלֵיהֶם אֶת־רָעָתָם׃ 16.6. וּמֵתוּ גְדֹלִים וּקְטַנִּים בָּאָרֶץ הַזֹּאת לֹא יִקָּבֵרוּ וְלֹא־יִסְפְּדוּ לָהֶם וְלֹא יִתְגֹּדַד וְלֹא יִקָּרֵחַ לָהֶם׃ 23.33. וְכִי־יִשְׁאָלְךָ הָעָם הַזֶּה אוֹ־הַנָּבִיא אוֹ־כֹהֵן לֵאמֹר מַה־מַשָּׂא יְהוָה וְאָמַרְתָּ אֲלֵיהֶם אֶת־מַה־מַשָּׂא וְנָטַשְׁתִּי אֶתְכֶם נְאֻם־יְהוָה׃ 26.23. וַיּוֹצִיאוּ אֶת־אוּרִיָּהוּ מִמִּצְרַיִם וַיְבִאֻהוּ אֶל־הַמֶּלֶךְ יְהוֹיָקִים וַיַּכֵּהוּ בֶּחָרֶב וַיַּשְׁלֵךְ אֶת־נִבְלָתוֹ אֶל־קִבְרֵי בְּנֵי הָעָם׃ 29.5. בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן׃ | 4.31. For I have heard a voice as of a woman in travail, The anguish as of her that bringeth forth her first child, The voice of the daughter of Zion, that gaspeth for breath, That spreadeth her hands: ‘Woe is me, now! for my soul fainteth Before the murderers.’" 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;" 8.2. and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried, they shall be for dung upon the face of the earth." 8.8. How do ye say: ‘We are wise, and the Law of the LORD is with us’? Lo, certainly in vain hath wrought the vain pen of the scribes." 8.9. The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the LORD; and what wisdom is in them?." 9.23. But let him that glorieth glory in this, that he understandeth, and knoweth Me, That I am the LORD who exercise mercy, justice, and righteousness, in the earth; for in these things I delight, Saith the LORD." 14.16. and the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters; for I will pour their evil upon them.’" 16.6. Both the great and the small shall die in this land; they shall not be buried; neither shall men lament for them, nor cut themselves, nor make themselves bald for them;" 23.33. And when this people, or the prophet, or a priest, shall ask thee, saying: ‘What is the burden of the LORD?’ then shalt thou say unto them: ‘What burden! I will cast you off, saith the LORD.’" 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." 29.5. Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them;" |
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18. 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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19. Hebrew Bible, Ezekiel, 22.26, 36.17-36.18, 37.1, 37.3-37.5, 37.7, 37.11, 44.10-44.14, 44.25 (6th cent. BCE - 5th cent. BCE)
| 22.26. כֹּהֲנֶיהָ חָמְסוּ תוֹרָתִי וַיְחַלְּלוּ קָדָשַׁי בֵּין־קֹדֶשׁ לְחֹל לֹא הִבְדִּילוּ וּבֵין־הַטָּמֵא לְטָהוֹר לֹא הוֹדִיעוּ וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם׃ 36.17. בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃ 36.18. וָאֶשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם עַל־הַדָּם אֲשֶׁר־שָׁפְכוּ עַל־הָאָרֶץ וּבְגִלּוּלֵיהֶם טִמְּאוּהָ׃ 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׃ 44.11. וְהָיוּ בְמִקְדָּשִׁי מְשָׁרְתִים פְּקֻדּוֹת אֶל־שַׁעֲרֵי הַבַּיִת וּמְשָׁרְתִים אֶת־הַבָּיִת הֵמָּה יִשְׁחֲטוּ אֶת־הָעֹלָה וְאֶת־הַזֶּבַח לָעָם וְהֵמָּה יַעַמְדוּ לִפְנֵיהֶם לְשָׁרְתָם׃ 44.12. יַעַן אֲשֶׁר יְשָׁרְתוּ אוֹתָם לִפְנֵי גִלּוּלֵיהֶם וְהָיוּ לְבֵית־יִשְׂרָאֵל לְמִכְשׁוֹל עָוֺן עַל־כֵּן נָשָׂאתִי יָדִי עֲלֵיהֶם נְאֻם אֲדֹנָי יְהוִה וְנָשְׂאוּ עֲוֺנָם׃ 44.13. וְלֹא־יִגְּשׁוּ אֵלַי לְכַהֵן לִי וְלָגֶשֶׁת עַל־כָּל־קָדָשַׁי אֶל־קָדְשֵׁי הַקְּדָשִׁים וְנָשְׂאוּ כְּלִמָּתָם וְתוֹעֲבוֹתָם אֲשֶׁר עָשׂוּ׃ 44.14. וְנָתַתִּי אוֹתָם שֹׁמְרֵי מִשְׁמֶרֶת הַבָּיִת לְכֹל עֲבֹדָתוֹ וּלְכֹל אֲשֶׁר יֵעָשֶׂה בּוֹ׃ 44.25. וְאֶל־מֵת אָדָם לֹא יָבוֹא לְטָמְאָה כִּי אִם־לְאָב וּלְאֵם וּלְבֵן וּלְבַת לְאָח וּלְאָחוֹת אֲשֶׁר־לֹא־הָיְתָה לְאִישׁ יִטַּמָּאוּ׃ | 22.26. Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them." 36.17. ’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity." 36.18. Wherefore I poured out My fury upon them for the blood which they had shed upon the land, and because they had defiled it with their idols;" 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." 44.10. But the Levites, that went far from Me, when Israel went astray, that went astray from Me after their idols, they shall bear their iniquity;" 44.11. and they shall be ministers in My sanctuary, having charge at the gates of the house, and ministering in the house: they shall slay the burnt-offering and the sacrifice for the people, and they shall stand before them to minister unto them." 44.12. Because they ministered unto them before their idols, and became a stumblingblock of iniquity unto the house of Israel; therefore have I lifted up My hand against them, saith the Lord GOD, and they shall bear their iniquity." 44.13. And they shall not come near unto Me, to minister unto Me in the priest’s office, nor to come near to any of My holy things, unto the things that are most holy; but they shall bear their shame, and their abominations which they have committed." 44.14. And I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein." 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." |
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20. 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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21. Hebrew Bible, 1 Chronicles, 10.12 (5th cent. BCE - 3rd cent. BCE)
| 10.12. וַיָּקוּמוּ כָּל־אִישׁ חַיִל וַיִּשְׂאוּ אֶת־גּוּפַת שָׁאוּל וְאֵת גּוּפֹת בָּנָיו וַיְבִיאוּם יָבֵישָׁה וַיִּקְבְּרוּ אֶת־עַצְמוֹתֵיהֶם תַּחַת הָאֵלָה בְּיָבֵשׁ וַיָּצוּמוּ שִׁבְעַת יָמִים׃ | 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." |
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22. Hebrew Bible, Ezra, 1.1-1.5, 1.7-1.8, 9.11-9.14 (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׃ 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12. וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃ 9.13. וְאַחֲרֵי כָּל־הַבָּא עָלֵינוּ בְּמַעֲשֵׂינוּ הָרָעִים וּבְאַשְׁמָתֵנוּ הַגְּדֹלָה כִּי אַתָּה אֱלֹהֵינוּ חָשַׂכְתָּ לְמַטָּה מֵעֲוֺנֵנוּ וְנָתַתָּה לָּנוּ פְּלֵיטָה כָּזֹאת׃ 9.14. הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃ | 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." 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." 9.13. And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt," 9.14. shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?" |
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23. Xenophon, Memoirs, 1.4.8, 2.1.12 (5th cent. BCE - 4th cent. BCE)
| 1.4.8. Do you think you have any wisdom yourself? Oh! Ask me a question and judge from my answer. And do you suppose that wisdom is nowhere else to be found, although you know that you have a mere speck of all the earth in your body and a mere drop of all the water, and that of all the other mighty elements you received, I suppose, just a scrap towards the fashioning of your body? But as for mind, which alone, it seems, is without mass, do you think that you snapped it up by a lucky accident, and that the orderly ranks of all these huge masses, infinite in number, are due, forsooth, to a sort of absurdity? 2.1.12. Ah, said Socrates, if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the rulers |
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24. Septuagint, Tobit, 1.17-1.18, 2.3-2.4, 2.7, 4.3-4.4, 6.14, 12.12-12.13, 14.10 (4th cent. BCE - 2nd cent. BCE)
| 1.17. I would give my bread to the hungry and my clothing to the naked; and if I saw any one of my people dead and thrown out behind the wall of Nineveh, I would bury him. 1.18. And if Sennacherib the king put to death any who came fleeing from Judea, I buried them secretly. For in his anger he put many to death. When the bodies were sought by the king, they were not found. 2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 2.4. So before I tasted anything I sprang up and removed the body to a place of shelter until sunset. 2.7. When the sun had set I went and dug a grave and buried the body. 4.3. So he called him and said, "My son, when I die, bury me, and do not neglect your mother. Honor her all the days of your life; do what is pleasing to her, and do not grieve her. 4.4. Remember, my son, that she faced many dangers for you while you were yet unborn. When she dies bury her beside me in the same grave. 6.14. Now I am the only son my father has, and I am afraid that if I go in I will die as those before me did, for a demon is in love with her, and he harms no one except those who approach her. So now I fear that I may die and bring the lives of my father and mother to the grave in sorrow on my account. And they have no other son to bury them. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.13. When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you. 14.10. Bury me properly, and your mother with me. And do not live in Nineveh any longer. See, my son, what Nadab did to Ahikar who had reared him, how he brought him from light into darkness, and with what he repaid him. But Ahikar was saved, and the other received repayment as he himself went down into the darkness. Ahikar gave alms and escaped the deathtrap which Nadab had set for him; but Nadab fell into the trap and perished. |
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25. Anon., 1 Enoch, 103.12, 108.9 (3rd cent. BCE - 2nd cent. BCE)
| 103.12. They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not. |
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26. Dead Sea Scrolls, Damascus Covenant, 9.2-9.8, 14.15 (2nd cent. BCE - 1st cent. CE)
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27. Dead Sea Scrolls, Pesher On Habakkuk, 5.4 (2nd cent. BCE - 1st cent. CE)
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28. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.2-9.8, 14.15 (2nd cent. BCE - 1st cent. CE)
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29. Dead Sea Scrolls, Community Rule, 9.4 (2nd cent. BCE - 1st cent. CE)
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30. Dead Sea Scrolls, Temple Scroll, 57.11 (2nd cent. BCE - 1st cent. CE)
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31. Septuagint, 1 Maccabees, 3.29 (2nd cent. BCE - 2nd cent. BCE)
| 3.29. Then he saw that the money in the treasury was exhausted, and that the revenues from the country were small because of the dissension and disaster which he had caused in the land by abolishing the laws that had existed from the earliest days. |
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32. Septuagint, Ecclesiasticus (Siracides), 15.1, 23.3, 24.23 (2nd cent. BCE - 2nd cent. BCE)
| 15.1. The man who fears the Lord will do this,and he who holds to the law will obtain wisdom. 15.1. For a hymn of praise should be uttered in wisdom,and the Lord will prosper it. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. |
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33. Septuagint, Judith, 13.8, 16.9 (2nd cent. BCE - 0th cent. CE)
| 13.8. And she struck his neck twice with all her might, and severed it from his body. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. |
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34. Anon., Sibylline Oracles, 3.229, 3.584-3.590 (1st cent. BCE - 5th cent. CE)
| 3.229. With evils by a shameful covetousness 3.584. Shall come, but lamentable tribal blood 3.585. 585 Not easily exhausted, much renowned 3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched 3.588. As thou in thine own heart didst not foresee 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey. |
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35. Philo of Alexandria, On The Change of Names, 61-76, 60 (1st cent. BCE - 1st cent. CE)
| 60. for it is said in the scripture, "Thy name shall not be called Abram, but Abraham shall thy name be." Some, then, of those persons who are fond of disputes, and who are always eager to affix a stain upon what is irreproachable, on things as well as bodies, and who wage an implacable war against sacred things, while they calumniate everything which does not appear to preserve strict decorum in speech, being the symbols of nature which is always fond of being concealed, perverting it all so as to give it a worse appearance after a very accurate investigation, do especially find fault with the changes of names. |
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36. Philo of Alexandria, Against Flaccus, 73-85, 72 (1st cent. BCE - 1st cent. CE)
| 72. And those who did these things, mimicked the sufferers, like people employed in the representation of theatrical farces; but the relations and friends of those who were the real victims, merely because they sympathized with the misery of their relations, were led away to prison, were scourged, were tortured, and after all the ill treatment which their living bodies could endure, found the cross the end of all, and the punishment from which they could not escape. X. |
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37. Anon., Epistle of Barnabas, 10.8 (1st cent. CE - 2nd cent. CE)
| 10.8. Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth. |
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38. Anon., The Life of Adam And Eve, 39.2, 40.7 (1st cent. CE - 5th cent. CE)
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39. Josephus Flavius, Jewish Antiquities, 1.154 (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; |
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40. Josephus Flavius, Jewish War, 2.75, 2.306-2.308, 2.465, 3.321, 4.314-4.317, 4.459, 4.483-4.485, 4.533, 5.225-5.235, 5.379-5.389, 5.391-5.392, 5.545, 6.103-6.104, 6.301, 6.423-6.426, 7.432 (1st cent. CE - 1st cent. CE)
| 2.75. But Varus sent a part of his army into the country, against those that had been the authors of this commotion, and as they caught great numbers of them, those that appeared to have been the least concerned in these tumults he put into custody, but such as were the most guilty he crucified; these were in number about two thousand. 2.306. o the citizens fled along the narrow lanes, and the soldiers slew those that they caught, and no method of plunder was omitted; they also caught many of the quiet people, and brought them before Florus, whom he first chastised with stripes, and then crucified. 2.307. Accordingly, the whole number of those that were destroyed that day, with their wives and children (for they did not spare even the infants themselves), was about three thousand and six hundred. 2.308. And what made this calamity the heavier was this new method of Roman barbarity; for Florus ventured then to do what no one had done before, that is, to have men of the equestrian order whipped and nailed to the cross before his tribunal; who, although they were by birth Jews, yet were they of Roman dignity notwithstanding. 2.465. It was then common to see cities filled with dead bodies, still lying unburied, and those of old men, mixed with infants, all dead, and scattered about together; women also lay amongst them, without any covering for their nakedness: you might then see the whole province full of inexpressible calamities, while the dread of still more barbarous practices which were threatened was everywhere greater than what had been already perpetrated. 3.321. and how much they despised any punishments that could be inflicted on them; this last because one of the people of Jotapata had undergone all sorts of torments, and though they made him pass through a fiery trial of his enemies in his examination, yet would he inform them nothing of the affairs within the city, and as he was crucified, smiled at them. 4.314. 2. But the rage of the Idumeans was not satiated by these slaughters; but they now betook themselves to the city, and plundered every house, and slew everyone they met; 4.315. and for the other multitude, they esteemed it needless to go on with killing them, but they sought for the high priests, and the generality went with the greatest zeal against them; 4.316. and as soon as they caught them they slew them, and then standing upon their dead bodies, in way of jest, upbraided Aus with his kindness to the people, and Jesus with his speech made to them from the wall. 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. 4.483. 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. 5.379. 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; 5.545. She also made great lamentation privately to the maidservants that were about her, and said, That this was all the advantage she had of bringing so extraordinary a person as this son into the world; that she should not be able even to bury that son of hers, by whom she expected to have been buried herself. 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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41. Josephus Flavius, Against Apion, 2.211 (1st cent. CE - 1st cent. CE)
| 2.211. 30. However, there are other things which our legislator ordained for us beforehand, which of necessity we ought to do in common to all men; as to afford fire, and water, and food to such as want it; to show them the roads; nor to let any one lie unburied. He also would have us treat those that are esteemed our enemies with moderation: |
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42. Mishnah, Sanhedrin, 6.5 (1st cent. CE - 3rd cent. CE)
| 6.5. R. Meir said: “When man suffers, what expression does the shechinah (God’s presence) use? “My head is too light (a euphemism for heavy) for me, my arm is too light (a euphemism for heavy) for me.” If god is so grieved over the blood of the wicked that is shed, how much more so over the blood of the righteous! And not only of this one [a criminal did the sages not to leave him overnight] but whosoever lets his dead lie over night transgresses a negative commandment. If he kept him over night for the sake of his honor, to procure for him a coffin or a shroud, he does not transgress. And they did not bury him [the executed person] in his ancestral tomb, but two burial places were prepared by the court, one for those who were decapitated or strangled, and the other for those who were stoned or burned." |
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43. New Testament, 1 Peter, 2.3, 2.6-2.8 (1st cent. CE - 1st cent. CE)
| 2.3. if indeed you have tasted that the Lord is gracious: 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. |
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44. New Testament, 1 Corinthians, 15.55 (1st cent. CE - 1st cent. CE)
| 15.55. Death, where is your sting?Hades, where is your victory? |
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45. New Testament, 2 Corinthians, 6.16-6.18 (1st cent. CE - 1st cent. CE)
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46. New Testament, Acts, 5.30, 8.10, 10.39 (1st cent. CE - 2nd cent. CE)
| 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 8.10. to whom they all listened, from the least to the greatest, saying, "This man is that great power of God. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. |
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47. New Testament, Apocalypse, 11.9 (1st cent. CE - 1st cent. CE)
| 11.9. From among the peoples, tribes, languages, and nations people will look at their dead bodies for three and a half days, and will not allow their dead bodies to be laid in a tomb. |
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48. New Testament, Colossians, 2.8 (1st cent. CE - 1st cent. CE)
| 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. |
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49. New Testament, Galatians, 3.10-3.14 (1st cent. CE - 1st cent. CE)
| 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. |
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50. New Testament, Hebrews, 7.14, 13.12 (1st cent. CE - 1st cent. CE)
| 7.14. For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. |
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51. New Testament, Romans, 1.22, 6.23, 9.25-9.29, 9.33, 10.15-10.21, 15.9-15.12 (1st cent. CE - 1st cent. CE)
| 1.22. Professing themselves to be wise, they became fools 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah. 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report? 10.17. So faith comes by hearing, and hearing by the word of God. 10.18. But I say, didn't they hear? Yes, most assuredly, "Their sound went out into all the earth, Their words to the ends of the world. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me. 10.21. But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope. |
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52. New Testament, John, 1.14 (1st cent. CE - 1st cent. CE)
| 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. |
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53. New Testament, Luke, 9.59 (1st cent. CE - 1st cent. CE)
| 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. |
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54. New Testament, Mark, 1.2-1.3, 7.15, 8.11-8.12 (1st cent. CE - 1st cent. CE)
| 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. |
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55. New Testament, Matthew, 8.21, 27.29 (1st cent. CE - 1st cent. CE)
| 8.21. Another of his disciples said to him, "Lord, allow me first to go and bury my father. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews! |
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56. Tosefta, Bava Metzia, 2.33 (1st cent. CE - 2nd cent. CE)
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57. Tosefta, Sanhedrin, 13.5 (1st cent. CE - 2nd cent. CE)
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58. Tosefta, Yevamot, 8.7 (1st cent. CE - 2nd cent. CE)
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59. Anon., Marytrdom of Polycarp, 6.1 (2nd cent. CE - 2nd cent. CE)
| 6.1. 1 And when the searching for him persisted he went to another farm; and those who were searching for him came up at once, and when they did not find him, they arrested young slaves, and one of them confessed under torture. |
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60. Anon., Lamentations Rabbah, 2.2 (2nd cent. CE - 5th cent. CE)
| 2.2. אֵיכָה יָעִיב בְּאַפּוֹ ה' אֶת בַּת צִיּוֹן. אָמַר רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אֵיךְ חַיֵּיב ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. אִית אַתְרָא דְּצָוְוחִין לְחַיָּיבָא עֲיָיבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר, אֵיךְ כַּיֵּיב ה' בְּרוּגְזֵיהּ. אִית אַתְרָא דְּצַוְוחִין לְכֵיבָא עֵייבָא. וְרַבָּנָן אָמְרִין אֵיךְ שַׁיֵּים ה' בְּרוּגְזֵיהּ יָת בַּת צִיּוֹן. הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, רַבִּי הוּנָא וְרַבִּי אַחָא בְּשֵׁם רַבִּי חֲנִינָא בְּרֵיהּ דְּרַבִּי אַבָּהוּ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בָּכָה וּנְתָנוֹ עַל אַרְכּוּבוֹתָיו, בָּכָה וּנְתָנוֹ עַל זְרוֹעוֹתָיו, בָּכָה וְהִרְכִּיבוֹ עַל כְּתֵפוֹ, טִנֵּף עָלָיו וּמִיָּד הִשְׁלִיכוֹ לָאָרֶץ, וְלָא הֲוַת מְחוּתִיתֵיהּ כִּמְסוּקִיתֵיהּ, מְסוּקִיתֵיהּ צִיבְחַר צִיבְחַר, וּמְחוּתִיתֵיהּ כּוֹלָּא חֲדָא. כָּךְ (הושע יא, ג): וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו. וְאַחַר כָּךְ (הושע י, יא): אַרְכִּיב אֶפְרַיִם יַחֲרוֹשׁ יְהוּדָה יְשַׂדֶּד לוֹ יַעֲקֹב. וְאַחַר כָּךְ: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. דָּבָר אַחֵר, הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נַחְמָן מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ עֲטָרָה לַמֶּלֶךְ, הִקְנִיטוּהוּ וּסְבָלָן, הִקְנִיטוּהוּ וּסְבָלָן, אָחַר כָּךְ אָמַר לָהֶם הַמֶּלֶךְ כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בַּעֲבוּר עֲטָרָה שֶׁעִטַּרְתֶּם לִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, כְּלוּם אַתֶּם מַקְנִיטִין אוֹתִי אֶלָּא בִּשְׁבִיל אִיקוּנִין שֶׁל יַעֲקֹב שֶׁחֲקוּקָה עַל כִּסְאִי, הֵא לְכוֹן טְרוֹן בְּאַפֵּיכוֹן, הֱוֵי: הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ וגו'. | |
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61. Anon., Sifre Numbers, 82 (2nd cent. CE - 4th cent. CE)
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62. Clement of Alexandria, Excerpts From Theodotus, 42.2, 43.1 (2nd cent. CE - 3rd cent. CE)
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63. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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64. Irenaeus, Refutation of All Heresies, 3.12.10 (2nd cent. CE - 3rd cent. CE)
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65. Justin, First Apology, 2, 28, 3, 32, 68, 8, 14 (2nd cent. CE - 2nd cent. CE)
| 14. For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God. |
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66. Justin, Dialogue With Trypho, 11.2, 92.3 (2nd cent. CE - 2nd cent. CE)
| 105. The Psalm also predicts the crucifixion and the subject of the last prayers of Christ on Earth Justin: And what follows of the Psalm —'But You, Lord, do not remove Your assistance from me; give heed to help me. Deliver my soul from the sword, and my only-begotten from the hand of the dog; save me from the lion's mouth, and my humility from the horns of the unicorns,'— was also information and prediction of the events which should befall Him. For I have already proved that He was the only-begotten of the Father of all things, being begotten in a peculiar manner Word and Power by Him, and having afterwards become man through the Virgin, as we have learned from the memoirs. Moreover, it is similarly foretold that He would die by crucifixion. For the passage, 'Deliver my soul from the sword, and my only-begotten from the hand of the dog; save me from the lion's mouth, and my humility from the horns of the unicorns,' is indicative of the suffering by which He should die, i.e., by crucifixion. For the 'horns of the, unicorns,' I have already explained to you, are the figure of the cross only. And the prayer that His soul should be saved from the sword, and lion's mouth, and hand of the dog, was a prayer that no one should take possession of His soul: so that, when we arrive at the end of life, we may ask the same petition from God, who is able to turn away every shameless evil angel from taking our souls. And that the souls survive, I have shown to you from the fact that the soul of Samuel was called up by the witch, as Saul demanded. And it appears also, that all the souls of similar righteous men and prophets fell under the dominion of such powers, as is indeed to be inferred from the very facts in the case of that witch. Hence also God by His Son teaches us for whose sake these things seem to have been done, always to strive earnestly, and at death to pray that our souls may not fall into the hands of any such power. For when Christ was giving up His spirit on the cross, He said, 'Father, into Your hands I commend my spirit,' Luke 23:46 as I have learned also from the memoirs. For He exhorted His disciples to surpass the pharisaic way of living, with the warning, that if they did not, they might be sure they could not be saved; and these words are recorded in the memoirs: 'Unless your righteousness exceed that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven.' Matthew 5:20 |
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67. Palestinian Talmud, Peah, None (2nd cent. CE - 5th cent. CE)
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68. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 10b. נותנה ואינו יודע למי נותנה נוטלה ואינו יודע ממי נוטלה נותנה ואינו יודע למי נותנה לאפוקי מדמר עוקבא נוטלה ואינו יודע ממי נוטלה לאפוקי מדרבי אבא ואלא היכי ליעביד ליתיב לארנקי של צדקה,מיתיבי מה יעשה אדם ויהיו לו בנים זכרים רבי אליעזר אומר יפזר מעותיו לעניים ר' יהושע אומר ישמח אשתו לדבר מצוה ר' אליעזר בן יעקב אומר לא יתן אדם פרוטה לארנקי של צדקה אלא אם כן ממונה עליה כר' חנניא בן תרדיון כי קא אמרינן דממני עלה כר' חנניא בן תרדיון,א"ר אבהו אמר משה לפני הקב"ה רבונו של עולם במה תרום קרן ישראל אמר לו בכי תשא,וא"ר אבהו שאלו את שלמה בן דוד עד היכן כחה של צדקה אמר להן צאו וראו מה פירש דוד אבא (תהלים קיב, ט) פזר נתן לאביונים צדקתו עומדת לעד קרנו תרום בכבוד רבי אבא אמר מהכא (ישעיהו לג, טז) הוא מרומים ישכון מצדות סלעים משגבו לחמו נתן מימיו נאמנים מה טעם מרומים ישכון מצדות סלעים משגבו משום דלחמו נתן ומימיו נאמנים,וא"ר אבהו שאלו את שלמה איזהו בן העולם הבא אמר להם כל (ישעיהו כד, כג) שכנגד זקניו כבוד כי הא דיוסף בריה דר' יהושע חלש אינגיד א"ל אבוה מאי חזית אמר ליה עולם הפוך ראיתי עליונים למטה ותחתונים למעלה אמר ליה עולם ברור ראית ואנן היכי חזיתינן [א"ל] כי היכי דחשבינן הכא חשבינן התם,ושמעתי שהיו אומרים אשרי מי שבא לכאן ותלמודו בידו ושמעתי שהיו אומרים הרוגי מלכות אין כל בריה יכולה לעמוד במחיצתן מאן נינהו אילימא ר"ע וחבריו משום הרוגי מלכות ותו לא פשיטא בלאו הכי נמי אלא הרוגי לוד,תניא אמר להן רבן יוחנן בן זכאי לתלמידיו בני מהו שאמר הכתוב (משלי יד, לד) צדקה תרומם גוי וחסד לאומים חטאת נענה רבי אליעזר ואמר צדקה תרומם גוי אלו ישראל דכתיב (שמואל ב ז, כג) ומי כעמך ישראל גוי אחד בארץ וחסד לאומים חטאת כל צדקה וחסד שאומות עובדי כוכבים עושין חטא הוא להן שאינם עושין אלא להתגדל בו כמו שנאמר (עזרא ו, י) די להוון מהקרבין ניחוחין לאלהה שמיא ומצליין לחיי מלכא ובנוהי,ודעביד הכי לאו צדקה גמורה היא והתניא האומר סלע זה לצדקה בשביל שיחיו בני ובשביל שאזכה לעולם הבא הרי זה צדיק גמור לא קשיא כאן בישראל כאן בעובד כוכבים,נענה רבי יהושע ואמר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל גוי אחד וחסד לאומים חטאת כל צדקה וחסד שאומות עובדי כוכבים עושין חטא הוא להן שאין עושין אלא כדי שתמשך מלכותן שנאמר (דניאל ד, כד) להן מלכא מלכי ישפר עליך וחטיך בצדקה פרוק ועויתך במיחן עניין הן תהוי ארכא לשלותיך וגו',נענה רבן גמליאל ואמר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל [וגו'] וחסד לאומים חטאת כל צדקה וחסד שעכו"ם עושין חטא הוא להן שאין עושין אלא להתיהר בו וכל המתיהר נופל בגיהנם שנאמר (משלי כא, כד) זד יהיר לץ שמו עושה בעברת זדון ואין עברה אלא גיהנם שנאמר (צפניה א, טו) יום עברה היום ההוא,אמר רבן גמליאל עדיין אנו צריכין למודעי רבי אליעזר המודעי אומר צדקה תרומם גוי אלו ישראל דכתיב ומי כעמך ישראל גוי אחד וחסד לאומים חטאת כל צדקה וחסד שעכו"ם עושין חטא הוא להן שאין עושין אלא לחרף אותנו בו שנאמר (ירמיהו מ, ג) ויבא ויעש ה' כאשר דבר כי חטאתם לה' ולא שמעתם בקולו והיה לכם הדבר הזה,נענה רבי נחוניא בן הקנה ואמר צדקה תרומם גוי וחסד לישראל ולאומים חטאת אמר להם רבן יוחנן בן זכאי לתלמידיו נראין דברי רבי נחוניא בן הקנה מדברי ומדבריכם לפי שהוא נותן צדקה וחסד לישראל ולעכו"ם חטאת מכלל דהוא נמי אמר מאי היא דתניא אמר להם רבן יוחנן בן זכאי כשם שהחטאת מכפרת על ישראל כך צדקה מכפרת על אומות העולם:,איפרא הורמיז אימיה דשבור מלכא שדרה ארבע מאה דינרי לקמיה דרבי אמי ולא קבלינהו שדרינהו קמיה דרבא וקבלינהו משום שלום מלכות שמע רבי אמי איקפד אמר לית ליה (ישעיהו כז, יא) ביבש קצירה תשברנה נשים באות מאירות אותה ורבא משום שלום מלכות,ורבי אמי נמי משום שלום מלכות דאיבעי ליה למפלגינהו לעניי עובדי כוכבים ורבא נמי לעניי עובדי כוכבים יהבינהו ור' אמי דאיקפד הוא | 10b. It is the type in which bone givesthe charity bwithout knowing to whom he gave it,and the other bone takes it without knowing from whom he took it.The Gemara explains: bOne gives it without knowing to whom he gave it,this serves bto excludethe practice bof Mar Ukva,who would personally give charity to poor people without their knowing he was the donor. The other one btakes it without knowing from whom he took it;this serves bto excludethe practice bof Rabbi Abba,who would render his money ownerless, so that poor people would come and take it without his knowing whom he helped, although they would know from whom the money came. The Gemara asks: bRather, howthen bshould one actto conceal his own identity and also remain ignorant of the identities of the recipients? The Gemara answers: The best method is bto putthe money binto the charity purse. /b,The Gemara braises an objectionfrom what is taught in a ibaraita /i: bWhat should a person do to have male offspring? Rabbi Eliezer says: He should distribute his money liberally among the poor. Rabbi Yehoshua says: He should gladden his wife beforeengaging in the bmitzvaof conjugal relations. bRabbi Eliezer ben Ya’akov says: A person should not donate a iperutato the charity purse unlessa great and trusted individual blike Rabbi Ḥaya ben Teradyon is appointedas supervisor bover it.This seems to indicate that putting money into the charity box is not always preferred. The Gemara answers: bWhen we saythat putting money into the charity box is the preferred way to give charity, this is referring to bwhena man blike Rabbi Ḥaya ben Teradyon is appointedas supervisor bover it. /b,The Gemara discusses other matters concerning charity. bRabbi Abbahu says: Moses said before the Holy One, Blessed be He: Master of the Universe, with what shall the horn of Israel be exalted?God bsaid to him: Withthe passage of b“When you raise,”i.e., Israel will be exalted by way of the donations and charity that they will give, as it is stated: “When you raise the heads of the children of Israel…then shall they give” (Exodus 30:12)., bAnd Rabbi Abbahu says: They askedKing bSolomon, son of David: How far does the power of charity extend?King Solomon bsaid to them: Go out and see what my father David explained: “He has distributed freely, he has given to the poor, his righteousness endures forever, his horn shall be exalted with honor”(Psalms 112:9). bRabbi Abba said:It is derived bfrom herehow far the power of charity extends: b“He shall dwell on high, his place of defense shall be the fortress of rocks; his bread shall be given, his water shall be sure”(Isaiah 33:16). bWhat is the reasonthat b“He shall dwell on high, his place of defense shall be the fortress of rocks”? Because “his bread shall be given”to the poor, band “his water shall be sure,”i.e., it shall be given faithfully and he can be trusted in the matter., bAnd Rabbi Abbahu says: They askedKing bSolomon: Who is onewho is destined bfor the World-to-Come?King Solomon bsaid to them: Allthose about whom it is stated: b“And before His Elders will be His glory”(Isaiah 24:23), referring to those who are honored in this world due to their wisdom. This is blikethe incident involving bYosef, son of Rabbi Yehoshua, who became illand bfainted.When he returned to good health, bhis father said to him: What did you seewhen you were not conscious? Yosef bsaid to him: I saw an inverted world. Those above,i.e., those who are considered important in this world, were bbelow,insignificant, while bthose below,i.e., those who are insignificant in this world, were babove.Rabbi Yehoshua bsaid to him: You have seen a clear world.The world you have seen is the true world, one in which one’s spiritual and moral standing determines his true importance. Rabbi Yehoshua further asked him: bAnd how did you see us,the Torah scholars, there? Yosef bsaid to him: Just as we are important here, we are important there. /b,Yosef added: bAnd I heard that they were sayingin that world: bHappy is the one who arrives with his studies in hand. And Ialso bheard that they were saying: Those executed by the governmentenjoy such exalted status that bno one can stand in their section.The Gemara asks: bWho are thesemartyrs to whom Yosef was referring? bIf we saythat he was referring to bRabbi Akiva and his colleagues,who were killed by the Romans, this cannot be: Is their elevated status bdueonly btothe fact that bthey were martyred bythe Roman bgovernment and nothing more?These men were exceptional in their piety and sanctity during their lives as well. Therefore bitis bobvious that even withouttheir martyrdom they would be greater than other people. bRather,it is referring to those like bthe martyrs of Lod,who died for the sanctification of God’s name but were not Torah scholars., bIt is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said to his students: My sons, what isthe meaning of bthat which the verse states: “Righteousness exalts a nation, but the kindness of the peoples is sin”(Proverbs 14:34)? bRabbi Eliezer answered and said: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel, one nation on the earth?”(I Chronicles 17:21). b“But the kindness of the peoples is sin,”meaning that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only to elevate themselvesin prestige, bas it is stated: “That they may sacrifice offerings of pleasing aroma to the God of heaven, and pray for the life of the king and of his sons”(Ezra 6:10). Even though they donated offerings, they did so only for their own benefit.,The Gemara asks: bAnd if one acts this way, is it not full-fledged charity? But isn’t it taughtin a ibaraitathat bone who says:I am contributing bthis iselato charity so that my sons will live, orif he says: I am performing the mitzva bso that I will merita share in bthe World-to-Come, thisperson bis a full-fledged righteous person,as far as that mitzva is concerned, even though he has his own welfare in mind? The Gemara answers: This is bnot difficult. Here,the statement that he is considered absolutely righteous is bwith regard to a Jew;while bthere,the statement that such benefaction is not credited as charity is bwith regard to a gentile. /b, bRabbi Yehoshua answeredRabban Yoḥa ben Zakkai’s challenge to interpret the verse band said: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel, one nationon the earth.” b“But the kindness of the peoples is sin”means that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only to perpetuate their dominion, as it is statedby Daniel to Nebuchadnezzar: b“Therefore, O king, let my counsel be acceptable to you, and break off your sins by charity, and your iniquities by showing mercy to the poor; that there may be an extension of your serenity”(Daniel 4:24). Since this is the argument that persuaded Nebuchadnezzar, it would appear that his actual motive was his own benefit., bRabban Gamliel answered and said: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel,one nation on the earth.” b“But the kindness of the peoples is sin”means that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only in order to act haughtily through them, and whoever acts haughtily falls into Gehenna, as it is stated: “The proud and haughty one, scorner is his name, acts in arrogant wrath”(Proverbs 21:24). bAnd wrath means nothing other than Gehenna, as it is stated: “That day is a day of wrath”(Zephaniah 1:15)., bRabban Gamliel said: We still needto hear what bthe Moda’ihas to say, as bRabbi Eliezer HaModa’i says: “Righteousness exalts a nation”; these arethe people of bIsrael, as it is written: “And who is like your people Israel, one nation on the earth.” “But the kindness of the peoples is sin”means that ball theacts of bcharity and kindness that the nations of the world perform iscounted as ba sin for them, since they perform them only to taunt us with them, as it is statedthat the Babylonian officer Nebuzaradan said: b“The Lord has brought it, and done according as He has said; because you have sinned against the Lord and have not obeyed His voice, therefore this matter is come upon you”(Jeremiah 40:3)., bRabbi Neḥunya ben HaKana answered and said: “Righteousness exalts a nation and kindness”is referring to bIsrael; andin addition, b“of the peoples is sin.” Rabban Yoḥa ben Zakkai said to his students: The statement of Rabbi Neḥunya ben HaKana appearsto be more precise bthanboth bmy statement and your statements, because he assignsboth brighteousness and kindness to Israel, and sin to the peoplesof the world. The Gemara asks: bBy inference,it appears bthat he,Rabban Yoḥa ben Zakkai, balso offeredan interpretation of this verse. bWhat is it? As it is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said to themthat the verse should be understood as follows: bJust as a sin-offering atones for Israel, so charity atones for the nations of the world. /b,It is related that bIfera Hurmiz, the mother of King Shapur,king of Persia, bsent four hundred dinars to Rabbi Ami, but he did not accept them. Shethen bsent them to Rava, and he accepted them for the sake of peace with the kingdom. Rabbi Ami heardwhat Rava had done band was angry. He said: DoesRava bnot acceptthe lesson of the verse: b“When the boughs are withered, they shall be broken off; the women shall come and set them on fire”(Isaiah 27:11), meaning that when righteousness has ceased from a particular nation, it is time for its citizens to be punished, and therefore we should not help them perform any meritorious deeds, which would delay their punishment? The Gemara asks: bAndwhy did bRavaaccept the money? The Gemara answers: He did so bfor the sake of peace with the kingdom. /b,The Gemara asks: bButdid bRabbi Aminot balsosee the importance of accepting the money bfor the sake of peace with the kingdom?The Gemara answers: Rabbi Ami maintains that Rava bshould have distributedthe money bto the gentile poorrather than to the Jewish poor, as it is a disgrace to the Jews to require the kindness of the nations of the world in order to support their poor. The Gemara comments: In fact, bRava also gavethe money bto the gentile poorand not to the Jewish poor. bAnd Rabbi Ami got angrybecause |
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69. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
| 85a. ובני בתירה ויונתן בן שאול רבן שמעון בן גמליאל הא דאמרן בני בתירה דאמר מר הושיבוהו בראש ומינוהו לנשיא עליהן יונתן בן שאול דקא"ל לדוד (שמואל א כג, יז) ואתה תמלוך על ישראל ואני אהיה לך למשנה,ממאי דלמא יונתן בן שאול דחזא דגריר עלמא בתר דוד בני בתירה נמי דחזו להלל דעדיף מינייהו אלא רבן שמעון בן גמליאל ודאי ענוותן הוה,אמר רבי חביבין יסורין קבל עליה תליסר שני שית בצמירתא ושבע בצפרנא ואמרי לה שבעה בצמירתא ושית בצפרנא,אהורייריה דבי רבי הוה עתיר משבור מלכא כד הוה רמי כיסתא לחיותא הוה אזיל קלא בתלתא מילי הוה מכוין דרמי בההיא שעתא דעייל רבי לבית הכסא ואפי' הכי מעבר ליה קליה לקלייהו ושמעו ליה נחותי ימא,ואפ"ה יסורי דר' אלעזר בר' שמעון עדיפי מדרבי דאילו ר"א בר"ש מאהבה באו ומאהבה הלכו דרבי ע"י מעשה באו וע"י מעשה הלכו,ע"י מעשה באו מאי היא דההוא עגלא דהוו קא ממטו ליה לשחיטה אזל תליא לרישיה בכנפיה דרבי וקא בכי אמר ליה זיל לכך נוצרת אמרי הואיל ולא קא מרחם ליתו עליה יסורין,וע"י מעשה הלכו יומא חד הוה קא כנשא אמתיה דרבי ביתא הוה שדיא בני כרכושתא וקא כנשא להו אמר לה שבקינהו כתיב (תהלים קמה, ט) ורחמיו על כל מעשיו אמרי הואיל ומרחם נרחם עליה,כולהו שני יסורי דר' אלעזר לא שכיב איניש בלא זמניה כולהו שני יסורי דרבי לא איצטריך עלמא למיטרא דאמר רבה בר רב שילא קשי יומא דמיטרא כיומא דדינא ואמר אמימר אי לאו צריך לעלמא בעו רבנן רחמי עליה ומבטלי ליה אפי' הכי כי הוו עקרי פוגלא ממשרא הוה קיימא בירא מליא מיא,איקלע רבי לאתריה דר' אלעזר בר' שמעון א"ל יש לו בן לאותו צדיק אמרו לו יש לו בן וכל זונה שנשכרת בשנים שוכרתו בשמנה אתייה אסמכיה ברבי ואשלמיה לר' שמעון בן איסי בן לקוניא אחות דאמיה,כל יומא הוה אמר לקרייתי אנא איזיל אמר ליה חכים עבדו יתך וגולתא דדהבא פרסו עלך ורבי קרו לך ואת אמרת לקרייתי אנא איזיל אמר ליה מומי עזובה דא כי גדל אתא יתיב במתיבתא דרבי שמעיה לקליה אמר הא קלא דמי לקליה דר' אלעזר בר' שמעון אמרו ליה בריה הוא,קרי עליה (משלי יא, ל) פרי צדיק עץ חיים ולוקח נפשות חכם פרי צדיק עץ חיים זה ר' יוסי בר' אלעזר בר' שמעון ולוקח נפשות חכם זה ר' שמעון בן איסי בן לקוניא,כי נח נפשיה אמטוהו למערתא דאבוה הוה הדרא לה עכנא למערתא אמר ליה עכנא עכנא פתח פיך ויכנס בן אצל אביו לא פתחא להו כסבורים העם לומר שזה גדול מזה,יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא זה היה בצער מערה וזה לא היה בצער מערה,איקלע רבי לאתריה דר' טרפון אמר להו יש לו בן לאותו צדיק שהיה מקפח את בניו אמרו לו בן אין לו בן בת יש לו וכל זונה שנשכרת בשנים שוכרתו בשמנה,אתיוהו לקמיה אמר ליה אי הדרת בך יהיבנא לך ברתאי הדר ביה איכא דאמרי נסבה וגירשה איכא דאמרי לא נסבה כלל כדי שלא יאמרו בשביל זו חזר זה,ולמה ליה כולי האי דאמר רב יהודה אמר רב ואמרי לה אמר ר' חייא בר אבא אמר ר' יוחנן ואמרי לה אמר ר' שמואל בר נחמני אמר ר' יונתן כל המלמד את בן חבירו תורה זוכה ויושב בישיבה של מעלה שנאמר (ירמיהו טו, יט) אם תשוב ואשיבך לפני תעמוד,וכל המלמד את בן עם הארץ תורה אפילו הקב"ה גוזר גזירה מבטלה בשבילו שנאמר (ירמיהו טו, יט) ואם תוציא יקר מזולל כפי תהיה,אמר ר' פרנך אמר ר' יוחנן כל שהוא תלמיד חכם ובנו תלמיד חכם ובן בנו תלמיד חכם שוב אין תורה פוסקת מזרעו לעולם שנאמר (ישעיהו נט, כא) ואני זאת בריתי וגו' לא ימושו מפיך ומפי זרעך ומפי זרע זרעך אמר ה' מעתה ועד עולם,מאי אמר ה' אמר הקב"ה אני ערב לך בדבר זה מאי מעתה ועד עולם אמר ר' ירמיה מכאן ואילך תורה מחזרת על אכסניא שלה,רב יוסף יתיב ארבעין תעניתא ואקריוהו לא ימושו מפיך יתיב ארבעים תעניתא אחריני ואקריוהו לא ימושו מפיך ומפי זרעך יתיב מאה תעניתא אחריני אתא ואקריוהו לא ימושו מפיך ומפי זרעך ומפי זרע זרעך אמר מכאן ואילך לא צריכנא תורה מחזרת על אכסניא שלה,ר' זירא כי סליק לארעא דישראל יתיב מאה תעניתא דלשתכח גמרא בבלאה מיניה כי היכי דלא נטרדיה יתיב מאה אחרניתא דלא לשכוב ר' אלעזר בשניה ונפלין עילויה מילי דצבורא ויתיב מאה אחריני דלא נשלוט ביה נורא דגיהנם,כל תלתין יומי הוה בדיק נפשיה שגר תנורא סליק ויתיב בגויה ולא הוה שלטא ביה נורא יומא חד יהבו ביה רבנן עינא ואיחרכו שקיה וקרו ליה קטין חריך שקיה,אמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת ואשר דבר פי ה' אליו ויגידה על מה אבדה הארץ דבר זה | 85a. bthe sons of Beteira; and Jonathan, son of Saul.The Gemara discusses each case: The incident revealing the modesty of bRabban Shimon ben Gamliel is thatwhich bwejust bsaid,as he referred to himself modestly as a fox. bThe sons of Beteirawere exceptionally modest, as they served in the position of iNasiand yet abdicated their positions in favor of Hillel when he emigrated from Babylonia to Eretz Yisrael. bAs the Master said:The sons of Beteira, upon recognizing that Hillel was a superior expert in ihalakha /i, bseated him at the head and appointed him iNasiover them(see iPesaḥim66a). bJonathan, son of Saul,was extremely modest, bas he said to David: “And you shall be king over Israel, and I shall be second to you”(I Samuel 23:17), despite the fact that his father, Saul, was the current king.,The Gemara asks: bFrom wheredo we know that the aforementioned men were truly modest? bPerhaps Jonathan, son of Saul,relinquished his rights to the kingship not due to modesty, but bbecause he saw that the world,i.e., the masses, were bdrawn after David,and he felt he had no other recourse. With regard to the bsons of Beteira also,perhaps they abdicated only because they bsaw that Hillel was greater than they,as he was able to answer questions that they could not resolve. The Gemara adds: bBut Rabban Shimon ben Gamliel certainly wasa truly bmodestindividual.,§ The Gemara returns to the previous incident. When he heard that the greatness of Rabbi Elazar, son of Rabbi Shimon, was due to his suffering, bRabbiYehuda HaNasi bsaidto himself: bAfflictions areevidently bprecious. He accepted thirteen yearsof afflictions bupon himself; sixyears bof stones in the kidneys and sevenyears bof scurvy [ ibitzfarna /i]. And some sayit was bsevenyears bof stones in the kidneys and sixyears bof scurvy. /b,The Gemara relates: bThe stableman [ iahuriyareih /i] of the house of RabbiYehuda HaNasi bwas wealthier than King Shapurof Persia, due to Rabbi Yehuda HaNasi’s abundant livestock. bWhenthe stableman bwould place fodder before the livestock, the soundof their lowing bwould travelthe distance bof three imil /i. He would calculatethe right moment so bthathe would bplacethe fodder before the animals batprecisely bthat time when RabbiYehuda HaNasi bentered the latrine,so that the lowing of the animals would drown out Rabbi Yehuda HaNasi’s screams of pain. bBut even so,Rabbi Yehuda HaNasi’s bvoicewas so loud that it bovercame the sound ofthe livestock, bandeven bsailors heard itout at sea.,The Gemara says: bBut even so, the afflictions of Rabbi Elazar, son of Rabbi Shimon,were bgreater thanthose bof RabbiYehuda HaNasi. The reason is bthat whereasthe afflictions of bRabbi Elazar, son of Rabbi Shimon, cameupon him bout of love, and lefthim bout of love,i.e., they were solely the result of his own request, not because he deserved them, those bof RabbiYehuda HaNasi bcameupon him bdue to an incident and lefthim bdue toanother bincident. /b,The Gemara stated that Rabbi Yehuda HaNasi’s suffering bcameupon him bdue to an incident. What was thatincident that led to his suffering? The Gemara answers bthatthere was ba certain calf that was being led to slaughter.The calf bwent and hung its head on the corner of RabbiYehuda HaNasi’s garment band was weeping.Rabbi Yehuda HaNasi bsaid to it: Go,as byou were created for thispurpose. It was bsaidin Heaven: bSince he was not compassionatetoward the calf, blet afflictions come upon him. /b,The Gemara explains the statement: bAnd lefthim bdue toanother bincident. One day, the maidservant of RabbiYehuda HaNasi bwas sweepinghis bhouse. There were young weasels [ ikarkushta /i] lyingabout, band she wasin the process of bsweeping themout. Rabbi Yehuda HaNasi bsaid to her: Let them be,as bit is written:“The Lord is good to all; band His mercies are over all His works”(Psalms 145:9). bThey saidin Heaven: bSince he was compassionate, we shall be compassionate on him,and he was relieved of his suffering.,The Gemara relates: During ball the years of the suffering of Rabbi Elazar,son of Rabbi Shimon, bno one died prematurely,as his afflictions atoned for the entire generation. During ball the years of the suffering of RabbiYehuda HaNasi, bthe world did not requireany brain,as the moisture of the dew was sufficient. bAs Rabba bar Rav Sheila said: A day of rain is as difficult as a day of judgment,due to the damage that storms and flooding can cause. bAnd Ameimar said: Wereit bnotfor the fact bthatrain is bneeded by people, the Sages would pray for mercy and annul it,due to the nuisances of rain. And beven so,despite the fact that there was no rain all those years, bwhen a radish was uprooted from its rowin the field, bthere remainedin its place ba hole filled with water,due to the moisture in the earth.,The Gemara continues discussing Rabbi Yehuda HaNasi’s relationship with Rabbi Elazar, son of Rabbi Shimon. Once bRabbiYehuda HaNasi barrived at the place of Rabbi Elazar, son of Rabbi Shimon. He said tothe locals: bDoes that righteous person have a son? They said to him: He has a sonwho is wayward, band any prostitute who hires herselfout to others bfor twocoins bhires him for eight,due to his handsomeness. Upon hearing this report, Rabbi Yehuda HaNasi resolved to extricate Rabbi Elazar’s son from his plight. bHe brought himback with him, bordained him as a rabbi, and gave him over to Rabbi Shimon ben Isi ben Lakonya,the bbrother ofthe boy’s bmother,to teach him Torah., bEach day,the boy bwould say: I am going back to my town,because it was difficult for him to study. Rabbi Shimon ben Isi ben Lakonya bsaid to him: You have been made wise, and a golden cloak has been spread over youwhen you were ordained, band you are calledby the title bRabbi, andyet byou say: I am going back to my town?The boy bsaid to him: I vow [ imomei /i]that bthisthought of leaving is now babandoned,i.e., I will stay and improve my ways. bWhenthe boy bmaturedand became a Torah scholar, bhe came and sat in the academy of RabbiYehuda HaNasi. Rabbi Yehuda HaNasi bheard his voice and said: This voice is similar to the voice of Rabbi Elazar, son of Rabbi Shimon.Those who were present bsaid to him: It is his son. /b,Rabbi Yehuda HaNasi breadthe verse babout him: “The fruit of the righteous is a tree of life; and he that is wise wins souls”(Proverbs 11:30). The Gemara explains, with regard to the phrase b“the fruit of the righteous,”that bthisis referring to bRabbi Yosei, son of Rabbi Elazar, son of Rabbi Shimon,who was the son of a righteous individual and became a great scholar in his own right. When the verse states: b“And he that is wise wins souls,” thisis referring to bRabbi Shimon ben Isi ben Lakonya,who successfully helped Rabbi Yosei reach his potential., bWhenthis Rabbi Yosei bdied, he was brought to his father’s cavefor burial. bA serpent encircled theentrance of the bcave,denying any access. Those present bsaid to it: Serpent, serpent! Open your mouth, so that a son may enter next to his father.The serpent bdid not openits mouth bfor them. The peoplethere bthought thatRabbi Yosei was denied burial alongside his father because bthisone, Rabbi Elazar, son of Rabbi Shimon, was bgreater than thatone, Rabbi Yosei., bA Divine Voice emerged and said:It is bnot because this one is greater than that one; rather,it is because bthis one,Rabbi Elazar, bexperienced the suffering of the cave, while that one,i.e., Rabbi Yosei, bdid not experience suffering of the cave.Rabbi Elazar, son of Rabbi Shimon, suffered with his father for thirteen years in a cave while hiding from the Romans (see iShabbat33b).,The Gemara relates a similar incident: Once bRabbiYehuda HaNasi barrived at the place of Rabbi Tarfon. He said tothe townspeople: bDoes that righteous person,Rabbi Tarfon, bwho would take an oath by the life of his children, have a son?Rabbi Tarfon was wont to take oaths by the lives of his children (see iOholot16:1). bThey said to him: He does not have a son,but bhe hasa grandson, ba sonfrom bhis daughter, and every prostitutewho is bhired for twocoins bhires him for eight. /b,The townspeople bbroughtRabbi Tarfon’s grandson bbeforeRabbi Yehuda HaNasi, who bsaid to him: If you repentfrom your evil ways, bI will give you my daughterin marriage. bHe repentedand became a righteous individual. bThere arethose bwho saythat bhe marriedRabbi Yehuda HaNasi’s daughter bandsubsequently bdivorced her. There arethose bwho saythat bhe did not marry her at all, so that it would not be saidabout him: It was bfor the sake of thatwoman that bthisman brepented. /b,§ The Gemara asks: bAnd whydid Rabbi Yehuda HaNasi exert himself bso muchto save these wayward sons? The Gemara answers: It is because of bthatwhich bRav Yehuda saysthat bRav says, and some saythat which bRabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says, and some saythat which bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: Anyone who teaches Torah to the son of another merits to sitand study bin the heavenly academy, as it is stated:“Therefore so says the Lord: bIf you return, and I bring you back, you shall stand before Me”(Jeremiah 15:19). This verse, which is addressed to Jeremiah, indicates that if he is able to cause the Jewish people to return to God, he himself will be brought to stand before God., bAnd anyone who teaches Torah to the son of an ignoramusachieves such an exalted status that beven if the Holy One, Blessed be He,were to bissuea harsh bdecree, Hemay bnullify it for his sake, as it is statedin the continuation of the verse: b“And if you bring forth the precious out of the worthless, you shall be as My mouth,”i.e., you will be like the mouth of God that can rescind a decree.,The Gemara relates other statements pertaining to Torah scholars and their descendants. bRabbi Parnakh saysthat bRabbi Yoḥa says:With regard to banyone who is a Torah scholar, and whose sonis ba Torah scholar, and whose grandsonis ba Torah scholar, the Torah will never again cease from his descendants, as it is stated: “And as for Me, this is My covet… /bMy spirit that is upon you, and My words which I have put in your mouth, bshall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed, says the Lord, from now and forever”(Isaiah 59:21).,The Gemara asks: bWhatis the significance of the phrase b“says the Lord”?The Gemara answers that bthe Holy One, Blessed be He, said: I am your guarantor in this matter.The Gemara asks: bWhatis the meaning of the phrase b“from now and forever”?The verse mentioned only three generations. bRabbi Yirmeya says:The verse means that bfrom thispoint bforward,after three generations, bthe Torah returns to its lodging,i.e., the Torah is now ingrained in the family.,The Gemara relates that bRav Yosef fasted forty fastsso that the Torah would become ingrained in his family, band he was readthe verse in a dream: “My words… bshall not depart out of your mouth.” He fasted an additional forty fasts and he was read: “Shall not depart out of your mouth, nor out of the mouth of your seed.” He fasted an additional one hundred fasts.In a dream, bhe came and was readthe conclusion of the verse: b“Shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed’s seed.” He said: From thispoint bforward I do not needto fast anymore, as I am now assured that the bTorahwill breturn to its lodging. /b,The Gemara relates a similar occurrence: bWhen Rabbi Zeira ascendedfrom Babylonia bto Eretz Yisrael, he fasted one hundred fasts so that hewould bforget the Babylonianmethod of studying bGemara, so that it would not hinder himfrom adapting to the unique style of study prevalent in Eretz Yisrael. bHe fasted an additional one hundredfasts so bthat Rabbi Elazar,son of Rabbi Shimon, would bnot die during his lifetime,which would have caused the burden of bcommunal mattersto fall bupon him.As dean of the Torah academy, Rabbi Elazar, son of Rabbi Shimon, was in charge of all public affairs, leaving Rabbi Zeira unencumbered to study Torah. Rabbi Zeira bfasted an additional one hundredfasts bso that the fire of Gehennashould bnot affect him. /b,The Gemara relates with regard to Rabbi Zeira: bEvery thirty days, he would examine himselfto ascertain if he remained on his exalted level. He would bignite an oven, climb in, and sit inside it, and the fire would not affect him. One day, the Sages gave him theevil beye,i.e., they were envious of him, band his legs became singedin the fire. bAndfrom then on bthey referred to himas: The bshort one with singed legs. /b,§ The Gemara discusses the topic of the acquisition of Torah knowledge. bRav Yehuda saysthat bRav says: Whatis the meaning of that bwhich is written: “Who is the wise man, that he may understand this? And who is he to whom the mouth of the Lord has spoken, that he may declare it? Why has the land been lostand laid waste like a wilderness, so that none passes through?” (Jeremiah 9:11). bThis matter,i.e., the question: Why has the land been lost |
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70. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 96b. מאי לאו הוא הדין לנחלקה לא ניטלה שאני דהא חסר לה,איכא דאמרי ת"ש דא"ר מתון א"ר יהושע בן לוי נחלקה התיומת נעשה כמי שנטלה ופסול ש"מ,אמר רב פפא האי מאן דגזל עפרא מחבריה ועבדיה לבינתא לא קני מאי טעמא דהדר משוי ליה עפרא לבינתא ועבדיה עפרא קני מאי אמרת דלמא הדר ועביד ליה לבינתא האי לבינתא אחריתי הוא ופנים חדשות באו לכאן,ואמר רב פפא האי מאן דגזל נסכא מחבריה ועביד זוזי לא קני מאי טעמא הדר עביד להו נסכא זוזי ועבדינהו נסכא קני מאי אמרת הדר עביד להו זוזי פנים חדשות באו לכאן,שחימי ועבדינהו חדתי לא קני חדתי ועבדינהו שחימי קני מאי אמרת הדר עביד להו חדתי מידע ידיע שיחמייהו:,זה הכלל כל הגזלנין משלמין כשעת הגזלה: (זה הכלל) לאתויי מאי לאתויי הא דאמר ר' אלעא גנב טלה ונעשה איל עגל ונעשה שור נעשה שינוי בידו וקנאו טבח ומכר שלו הוא טובח שלו הוא מוכר,ההוא גברא דגזל פדנא דתורי מחבריה אזל כרב בהו כרבא זרע בהו זרעא לסוף אהדרינהו למריה אתא לקמיה דרב נחמן אמר להו זילו שומו שבחא דאשבח,אמר ליה רבא תורי אשבח ארעא לא אשבח אמר מי קאמינא נשיימו כוליה פלגא קאמינא א"ל סוף סוף גזילה הוא וקא הדרה בעינא דתנן כל הגזלנין משלמין כשעת הגזלה,אמר ליה לא אמינא לך כי יתיבנא בדינא לא תימא לי מידי דאמר הונא חברין עלאי אנא ושבור מלכא אחי בדינא האי אינש גזלנא עתיקא הוא ובעינא דאיקנסיה:, big strongמתני׳ /strong /big גזל בהמה והזקינה עבדים והזקינו משלם כשעת הגזלה רבי מאיר אומר בעבדים אומר לו הרי שלך לפניך,גזל מטבע ונסדק פירות והרקיבו יין והחמיץ משלם כשעת הגזלה,מטבע ונפסל תרומה ונטמאת חמץ ועבר עליו הפסח בהמה ונתעבדה בה עבירה או שנפסלה מעל גבי המזבח או שהיתה יוצאה ליסקל אומר לו הרי שלך לפניך:, big strongגמ׳ /strong /big אמר רב פפא לא הזקינה הזקינה ממש אלא אפי' כחשה והא אנן הזקינה תנן כחשה כגון הזקינה דלא הדר בריא,אמר ליה מר קשישא בריה דרב חסדא לרב אשי הכי קאמרי משמיה דרבי יוחנן אפילו גנב טלה ונעשה איל עגל ונעשה שור נעשה שינוי בידו וקנאו טבח ומכר שלו הוא טובח שלו הוא מוכר אמר ליה לאו אמינא לך לא תחליף גברי ההוא משמיה דרבי אלעא איתמר:,רבי מאיר אומר בעבדים אומר לו הרי שלך לפניך: אמר רב חנינא בר אבדימי אמר רב הלכה כרבי מאיר ורב שביק רבנן ועביד כרבי מאיר אמרי משום דברייתא איפכא תניא ורב שביק מתניתין ועביד כברייתא רב מתניתין נמי איפכא תני,ומאי טעמיה דרב דאפיך מתני' מקמי דברייתא אדרבה ניפוך לברייתא מקמי מתניתין אמרי רב נמי מתניתין איפכא אתניה,ואי בעית אימא כי לא אפיך חדא מקמי חדא חדא מקמי תרתי אפיך,דתניא המחליף פרה בחמור וילדה וכן המוכר שפחתו וילדה זה אומר ברשותי ילדה והלה שותק זכה בה זה אומר איני יודע וזה אומר איני יודע יחלוקו,זה אומר ברשותי וזה אומר ברשותי ישבע המוכר שברשותו ילדה לפי שכל הנשבעין שבתורה נשבעין ולא משלמין דברי ר' מאיר,וחכמים אומרים אין נשבעין לא על העבדים ולא על הקרקעות,האי הלכה כר' מאיר הלכה כרבנן מיבעי ליה הכי קאמר למאי דאפכיתו ותניתו הלכה כרבי מאיר | 96b. bWhat, is it notthat bthe same is true fora case where the central twin-leaf bbecame split,i.e., that this ilulavhas been rendered unfit to be used for the mitzva, and the robber has acquired the ilulavas a result of this change? The Gemara answers: bNo,the case where it bwas removed is different, asthe result is that bit is lacking,and an incomplete ilulavis certainly unfit. But if the leaf remains in place, albeit split, it does not necessarily render the ilulavunfit. The ilulavhas not been changed and therefore the robber does not acquire it., bThere arethose bwho saythat the question was resolved as follows: bComeand bhear thatwhich bRabbi Matun saysthat bRabbi Yehoshua ben Levi says:If bthecentral btwin-leaf became split, it becomes likea ilulavwhose central btwin-leaf wascompletely bremoved, andit is bunfit.If so, blearn fromhis statement that if the central twin-leaf became split, the robber has acquired the ilulavas a result of the change.,§ bRav Pappa said: This one who robbed anotherof bearth and fashioned itinto ba brick has not acquiredit due to the change. bWhat is the reasonfor this? It is bthat hecan breturnit band convert itback into bearth.By contrast, if he robbed another of ba brick, andby crushing it bturned itinto bearth, he has acquired itdue to the change. bIf you say: Perhapshe will breturnit band fashion itinto ba brick? This is a different brick, and a new entity has arrived,i.e., entered into existence, bhere. /b, bAnd Rav Pappaalso bsaid: This one who robbed anotherof ba bar of silver [ inaskha /i] and fashionedit into bcoins has not acquired itdue to the change. bWhat is the reasonfor this? He can breturnit and by melting the coins bturn theminto ba bar of silver.By contrast, if he robbed another of bcoins and fashioned theminto ba bar of silver, he has acquired themdue to the change. bWhat do you sayin response to this, that perhaps he will breturn and fashion theminto bcoins?These are new coins, and ba new entity has arrived here. /b,Rav Pappa continues: If the stolen coins were bblack [ isheḥimei /i],i.e., old and used, band he made themas bnewby cleaning them thoroughly, bhe has not acquiredthem. By contrast, if however, they were bnew, and he made them black, he has acquiredthem. bWhat do you sayin response to this, that perhaps he will breturnand bmake them newby cleaning them? bTheir blackness is already known,and therefore the coins have been changed irreversibly.,§ The mishna teaches: bThis is the principle: All robbers pay according tothe value of the stolen item at bthe time of the robbery.The Gemara asks: bWhat is addedby the phrase: bThis is the principle?The Gemara replies: It serves bto add that which Rabbi Ela says:If one bstole a lamb andduring the time that it was in the thief’s possession it bbecame a ram,or if one stole ba calf andit bbecame an ox,then ba change occurredwhile the animal was bin his possession, and he has acquired itdue to the change. If he then bslaughtered or soldthe animal, bhe slaughters his ownanimal band he sells his ownanimal, and he does not become liable to pay the penalty of four or five times the value of the animal.,The Gemara relates: There was ba certain man who robbed anotherof ba pair [ ipadna /i] of oxen.He then bwentand bplowedhis field bwith them,and bsowed seeds with them, and eventually returned them to their owner.The robbery victim bcame before Rav Naḥmanto claim payment from the robber. Rav Naḥman bsaid tothe robbery victim and the robber: bGo estimatethe amount by bwhichthe value of the land bwas enhancedduring the time that the pair of oxen was in the possession of the robber, and the robber must pay that amount., bRava said toRav Naḥman: Did bthe oxenalone benhancethe value of the land? bDid the land notbecome benhancedin and of itself? Perhaps not all of the enhanced value of the land was due to the labor performed by the oxen. Rav Naḥman bsaid: Did I saythat bthey should estimateand give him ball ofthe enhanced value? bI saidonly bhalf.Rava bsaid to him: Ultimately, it is a stolen item and is returned as it wasat the time of the robbery, bas we learnedin a mishna: bAll robbers pay according tothe value of the stolen item at bthe time of the robbery.Why should the robber also pay the owner half the value of the enhancement?,Rav Naḥman bsaid toRava: bDidn’t I tell youthat bwhen I am sitting in judgment, do not say anything to me,i.e., do not question or comment upon my rulings. An indication that my rulings should not be questioned is bas our friend Huna has said about me,that bKing Shapur and I are brothers with regard tomonetary blaws,i.e., with regard to monetary laws, my opinion is equal to that of Shmuel. bThis man is an experienced robber, and I wish to penalize him.Therefore, I compelled him to pay the enhanced value, although by right he is not obligated to do so., strongMISHNA: /strong If one brobbedanother of ban animal and it agedwhile in his possession, consequently diminishing its value, or if one robbed another of Canaanite bslaves and they agedwhile in his possession, they have been changed. The robber therefore bpays according tothe value of the stolen item at bthe time of the robbery. Rabbi Meir says: With regard toCanaanite bslaves, he says tothe robbery victim: bThat which is yours is before you. /b,If one brobbedanother of ba coin and it cracked,thereby reducing its value; or if one robbed another of bproduce and it rotted;or if one robbed another of bwine and it fermented,then bhe pays according tothe value of the stolen item at bthe time of the robbery. /b,If he robbed another of ba coin and it was invalidatedby the government; or if he robbed another of iterumaand it became ritually impure;or if he robbed another of bleavened bread and Passover elapsed over it,and therefore it is prohibited to derive benefit from it; or if he robbed another of ban animal and a sin was performed with it,thereby disqualifying it for use as an offering; bor ifthe animal bwas disqualified frombeing sacrificed bupon the altarfor some other reason; borif the animal bwas going out to be stonedbecause it gored and killed a person at some point after the robbery, the robber bsays tothe robbery victim: bThat which is yours is before you.In all of these cases, although the value of the stolen item has been diminished or altogether lost, since the change is not externally discernible, the robber returns the item in its current state., strongGEMARA: /strong With regard to the mishna’s statement that one who robbed another of an animal that aged pays what its value was at the time of the robbery, bRav Pappa says:It is bnotso that bagedmeans that it bactually aged. But evenif the animal was bweakened,which is a less significant change, it is still considered changed, and the robber has acquired the animal. The Gemara asks: bBut didn’t we learnin the mishna that it baged,indicating that a lesser change, e.g., weakening, is not significant? The Gemara responds: Rav Pappa was speaking of bweakeningthat is blike aging,i.e., the animal became so weak bthatit bwill not returnto its former bhealth. /b, bMar Kashisha, son of Rav Ḥisda, said to Rav Ashi: This is what they say in the name of Rabbi Yoḥa: Even if one stole a lamb andit bbecame a ram,or ba calf andit bbecame an ox,it is considered that ba change occurredwhile the animal was binthe robber’s bpossession, and he has acquired itdue to this change. If he then bslaughtered or soldthe animal, bhe slaughters his ownanimal band he sells his ownanimal, and he does not become liable to pay the penalty of four or five times the value of the animal. Rav Ashi bsaid to him: Didn’t I say to you: Do not exchangethe names of the bmenin whose name you are transmitting words of Torah? bThatstatement bwas stated in the name of Rabbi Ela,not in the name of Rabbi Yoḥa.,§ The mishna teaches that bRabbi Meir says: With regard toCanaanite bslaves, he says tothe robbery victim: bThat which is yours is before you.The Gemara comments: bRav Ḥanina bar Avdimi saysthat bRav says:The ihalakha /iis bin accordance withthe opinion of bRabbi Meir.The Gemara asks: bAndwould bRav set asidethe opinion of bthe Rabbis,who are the majority, band practicethe ihalakha bin accordance withthe opinion of bRabbi Meir?The Sages bsay:It is bbecause it is taughtin ba ibaraita /iin the boppositemanner, i.e., with the opinions reversed, so that the Rabbis, rather than Rabbi Meir, hold that with regard to slaves the robber says: That which is yours is before you. The Gemara asks: bAndwould bRav set aside the mishna and practicethe ihalakha bin accordance withthe statement of bthe ibaraita /i?The Gemara responds: bRav also teaches the mishnain the boppositemanner., bAnd what is the reasoning of Rav, who reversedthe opinions in bthe mishna in light of the ibaraita /i? On the contrary, let him reversethe opinions in bthe ibaraitain light of the mishna.The Sages bsayin response: bRav also learned the mishnain the boppositemanner. Rav did not decide to reverse the opinions in the mishna. In the text of the mishna that he utilized, the opinions were the same as in the ibaraita /i., bAnd if you wish, sayinstead that Rav did in fact decide to reverse the opinions in the mishna, based upon the principle: bWhen he does not reversea mishna due to a ibaraita /i, it is when there is bonemishna that he will not reverse bin light of one ibaraita /i. But bhe would reverse onemishna bin light of two ibaraitot /i, and in this case there is a second ibaraitain which the opinions are the reverse of those found in the mishna.,The second ibaraitais bas it is taughtin the iTosefta( iBava Metzia8:23–24): In the case of bone who exchanges a cow for a donkey, andin the meantime the cow bgave birth; and similarly,in the case of bone who sells hisCanaanite bmaidservant, andin the meantime bshe gave birth,if in either of these cases the purchaser and seller have a dispute as to when the birth took place, where bthisone bsays: She gave birthat the time that she was bin my possessionand therefore the offspring is mine, band the other is silent,then the one who stated definitively that she gave birth while in his possession bhas acquiredthe offspring. If bthisone bsays: I do not know, and thatone bsays: I do not know,then bthey shall dividethe value of the offspring.,The ibaraitacontinues: If bthisone bsays:She gave birth while bin my possession, and thatone bsays:She gave birth while bin my possession,then bthe seller must take an oath that she gave birthwhile bin his possession, as anyone whois obligated to btake an oath that isenumerated bin the Torah takes an oath and does not pay;this is bthe statement of Rabbi Meir.In this case, since the seller initially had possession of the animal or the maidservant, he is considered the defendant, and therefore it is sufficient for him to take an oath to exempt himself from payment and maintain possession of the offspring.,The ibaraitacontinues: bAnd the Rabbis saythat bone does not take an oath concerning eitherCanaanite bslaves or concerning land.This indicates that according to the opinion of the Rabbis, Canaanite slaves have the legal status of land, whereas according to the opinion of Rabbi Meir, they do not. It follows, then, that in the mishna here as well, it is the Rabbis, and not Rabbi Meir, who maintain that, with regard to slaves, one says: That which is yours is before you, as one does with regard to land.,The Gemara asks: If it is true that the opinion that the mishna attributed to Rabbi Meir was attributed by Rav to the Rabbis, then bthisphrase: The ihalakha /iis bin accordance withthe opinion of bRabbi Meir,is imprecise. Rav bshould havesaid that the ihalakha /iis bin accordance withthe opinion of bthe Rabbis.The Gemara responds: bThis iswhat Rav bis saying: According tothe way bthat you have reversedthe opinions in the mishna, band you taughtthat Rabbi Meir says that the robber says to the robbery victim: That which is yours is before you, then the ihalakha /iis bin accordance withthe opinion of bRabbi Meir,despite the fact that according to Rav, this is the opinion of the Rabbis. |
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71. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 43a. (ויקרא כד, כג) ובני ישראל עשו כאשר צוה ה' את משה,אלא מעתה (ויקרא כד, כג) וירגמו אותו אבן מאי עבדי ליה ההוא מבעי ליה לכדתניא וירגמו אותו באבן אותו ולא בכסותו אבן שאם מת באבן אחת יצא,ואצטריך למיכתב אבן ואיצטריך למיכתב אבנים דאי כתב רחמנא אבן הוה אמינא היכא דלא מת בחדא לא ניתי אחריתי ומיקטליה כתב רחמנא אבנים ואי כתב רחמנא אבנים הוה אמינא מעיקרא נייתי תרתי כתב רחמנא אבן,והא האי תנא נאמר קאמר אילו לא נאמר קאמר וה"ק אילו לא נאמר קרא הייתי אומר גזירה שוה עכשיו שנאמר קרא גזירה שוה לא צריך,רב אשי אמר משה היכא הוה יתיב במחנה לוייה ואמר ליה רחמנא הוצא את המקלל חוץ למחנה לוייה אל מחוץ למחנה חוץ למחנה ישראל ויוציאו את המקלל לעשייה,עשייה בהדיא כתיב בהו ובני ישראל עשו כאשר צוה ה' את משה ההוא מיבעי ליה חד לסמיכה וחד לדחייה,אמרו ליה רבנן לרב אשי לדידך כל הני הוציא דכתיבי בפרים הנשרפים מאי דרשת בהו קשיא:,אחד עומד כו': אמר רב הונא פשיטא לי אחד אבן שנסקל בה ואחד עץ שנתלה בו ואחד סייף שנהרג בו ואחד סודר שנחנק בו כולן משל צבור מ"ט דמדידיה לא אמרינן ליה זיל וליתיה וליקטול נפשיה,בעי רב הונא סודר שמניפין בו וסוס שרץ ומעמידן משל מי הוא כיון דהצלה דידיה מדידיה הוא או דילמא כיון דבי דינא מחייבין למעבד בה הצלה מדידהו,ותו הא דאמר ר' חייא בר רב אשי אמר רב חסדא היוצא ליהרג משקין אותו קורט של לבונה בכוס של יין כדי שתטרף דעתו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש ותניא נשים יקרות שבירושלים היו מתנדבות ומביאות אותן לא התנדבו נשים יקרות משל מי הא ודאי מסתברא משל צבור כיון דכתיב תנו מדידהו,בעא מיניה רב אחא בר הונא מרב ששת אמר אחד מן התלמידים יש לי ללמד עליו זכות ונשתתק מהו מנפח רב ששת בידיה נשתתק אפילו אחד בסוף העולם נמי התם לא קאמר הכא קאמר מאי,תא שמע דאמר רבי יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו זיכה אין לא זיכה לא,זיכה פשיטא לי אמר תיבעי לך:,אפילו הוא כו': ואפילו פעם ראשונה ושניה והתניא פעם ראשונה ושניה בין שיש ממש בדבריו בין שאין ממש בדבריו מחזירין אותו מכאן ואילך אם יש ממש בדבריו מחזירין אותו אין ממש בדבריו אין מחזירין אותו,אמר רב פפא תרגומה מפעם שניה ואילך,מנא ידעי אמר אביי דמסרינן ליה זוגא דרבנן אי איכא ממש בדבריו אין אי לא לא,ולימסר ליה מעיקרא אגב דבעית לא מצי אמר כל מאי דאית ליה:, big strongמתני׳ /strong /big מצאו לו זכות פטרוהו ואם לאו יצא ליסקל וכרוז יוצא לפניו איש פלוני בן פלוני יוצא ליסקל על שעבר עבירה פלונית ופלוני ופלוני עדיו כל מי שיודע לו זכות יבא וילמד עליו:, big strongגמ׳ /strong /big אמר אביי וצריך למימר ביום פלוני ובשעה פלונית ובמקום פלוני דילמא איכא דידעי ואתו ומזים להו:,וכרוז יוצא לפניו לפניו אין מעיקרא לא והתניא בערב הפסח תלאוהו לישו והכרוז יוצא לפניו מ' יום ישו יוצא ליסקל על שכישף והסית והדיח את ישראל כל מי שיודע לו זכות יבא וילמד עליו ולא מצאו לו זכות ותלאוהו בערב הפסח,אמר עולא ותסברא בר הפוכי זכות הוא מסית הוא ורחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו אלא שאני ישו דקרוב למלכות הוה,ת"ר חמשה תלמידים היו לו לישו מתאי נקאי נצר ובוני ותודה אתיוהו למתי אמר להו מתי יהרג הכתיב (תהלים מב, ג) מתי אבוא ואראה פני אלהים אמרו לו אין מתי יהרג דכתיב (שם מא, ו) מתי ימות ואבד שמו,אתיוהו לנקאי אמר להו נקאי יהרג הכתיב (שמות כג, ז) ונקי וצדיק אל תהרוג אמרו לו אין נקאי יהרג דכתיב (תהלים י, ח) במסתרים יהרג נקי,אתיוהו לנצר אמר נצר יהרג הכתיב (ישעיה יא, א) ונצר משרשיו יפרה אמרו לו אין נצר יהרג דכתיב (שם יד, יט) ואתה השלכת מקברך כנצר נתעב,אתיוהו לבוני אמר אמר בוני יהרג הכתיב (שמות ד, כב) בני בכורי ישראל אמרו לי' אין בוני יהרג דכתיב (שם, כג) הנה אנכי הורג את בנך בכורך,אתיוהו לתודה אמר תודה יהרג הכתיב (תהלים ק, א) מזמור לתודה אמרו לו אין תודה יהרג דכתיב (שם נ, כג) זובח תודה יכבדנני | 43a. b“And the children of Israel did as the Lord commanded Moses.” /b,The Gemara asks: bIf that is so, what do they do withthe words in the verse: b“And they stoned him with a stone”?These words appear to be superfluous, as even without them we would know that God’s instructions to stone the blasphemer were implemented. What then do they serve to teach? The Gemara answers: bThatphrase is bnecessary for that which is taughtin a ibaraita /i: The verse states: b“And they stoned him with a stone.”The word b“him”teaches that they stoned him alone, while he was naked, bbut notwhile he was bin his clothing.The verse uses the singular term b“stone [ iaven /i]”rather than the plural term stones [ iavanim /i] to teach bthat ifthe condemned man bdiedafter being struck bwith one stone,the court has bfulfilledits obligation.,The Gemara notes: bAndit bwas necessary to writewith regard to the blasphemer that “they stoned him with ba stone,”in the singular, bandit bwas necessary to writewith regard to the man who gathered sticks on Shabbat that “they stoned him with bstones”(Numbers 15:36), in the plural. bAs, had the Merciful One writtenonly b“stone,” I would saythat bwherethe condemned man bdid not dieafter being struck bwith onestone, bthey do not bring otherstones band kill himwith them. Therefore, bthe Merciful One writes “stones.” And had the Merciful One writtenonly b“stones,” I would saythat bfrom the outset they should bring twoor more stones. Therefore, bthe Merciful One writes “stone.” /b,The Gemara raises an objection to Rav Pappa’s derivation: bBut this itanna /iof the ibaraitacited above bsaid: It is statedhere and it is stated elsewhere, thereby basing his derivation on a verbal analogy between the verse concerning the blasphemer and the verse concerning the bulls brought as sin-offerings that are burned. How, then, can Rav Pappa, an iamora /i, disagree and derive the ihalakhadirectly from the verse dealing with the blasphemer? The Gemara answers: According to Rav Pappa, the itannaof the ibaraita bsaid: Had it not been stated, and thisis what he bis saying: Had a verse not been statedfrom which it can be directly derived that the condemned man is stoned outside all three camps, bI would have saidthat this can be learned by way of ba verbal analogy.But bnow thatsuch ba verse has been stated,the bverbal analogy is not needed. /b, bRav Ashi said:The location of the place of stoning can be directly derived from the verse discussing the blasphemer but in a slightly different manner. bWhere was Moses sittingwhen the matter of the blasphemer was brought before him? bIn the Levite camp. And the Merciful One said to him: “Take out him who has cursed”(Leviticus 24:14), indicating that he should be taken boutside the Levite campinto the Israelite camp. And God continued in that verse: b“Outside the camp,”which is an additional command that he should be removed even further, to boutside the Israelite camp.And the later verse, which says: b“And they brought him that had cursedout of the camp…and the children of Israel did as the Lord commanded Moses” (Leviticus 24:23), teaches us babout the implementationof God’s instructions, i.e., that the children of Israel did in fact carry out His command.,The Gemara raises an objection: bThe implementationof God’s instructions is bwritten explicitly in thiscontext, as it is stated in the continuation of the verse: b“And the children of Israel did as the Lord commanded Moses.”The Gemara answers: bThatverse bis necessaryto teach us that not only was the condemned man taken outside the three camps and stoned, but the rest of God’s instructions were also fulfilled. These instructions relate bto the placingof the witnesses’ bhandsupon the head of the condemned man, as it is stated: “And let all that heard him place their hands upon his head” (Leviticus 24:14), band to thewitnesses’ bpushingof the condemned man from a platform the height of two stories., bThe Sages said to Rav Ashi: According to you,that the expression “take out” by itself means outside the camp, and “outside the camp” means outside an additional camp, bwhat do you learn from all thoseinstances of b“take out” that are written with regard to the bullsbrought as sin-offerings bthat are burned?According to your explanation, there are many superfluous phrases in the verses. The Gemara comments: Indeed, this is bdifficultwith regard to the opinion of Rav Ashi.,§ The mishna teaches that boneman bstandsat the entrance to the court, with cloths in his hand, ready to signal to the court agents leading the condemned man to his execution that some doubt has been raised with respect to the latter’s guilt. bRav Huna says:It is bobvious to methat bthe stone with whichthe condemned man bis stoned and the tree on whichhis corpse bis hungafter his execution, bor the sword with which he is killed, or the scarf with which he is strangled, all of thesecome bfromthe property of bthe community. What is the reasonfor this? bWe do not tellthe condemned man to bgo and bringthese items bfrom his ownproperty bandeffectively bkill himself. /b, bRav Huna raiseda dilemma: With regard to bthe cloth that is waved and the horse that racesoff after the court agents bto stopthe latter from carrying out the execution, bfrom whoseproperty bdo they come,that of the condemned man or that of the community? The Gemara explains the two sides of the dilemma: bSincethey are needed to bsavethe man being led to his execution, these items should be taken bfrom hisproperty. bOr perhaps, since the court is obligated totake all possible measures to bsave himfrom death, they should be taken bfrom them,i.e., the community., bAnd furthermore,another question is raised along similar lines: With regard to bthat which Rav Ḥiyya bar Ashi saysthat bRav Ḥisda says:The court bgives one who is being led out to be killed a grain [ ikoret /i] of frankincense in a cup of wine in order to confuse his mindand thereby minimize his suffering from the fear of his impending death, bas it is stated: “Give strong drink to him that is ready to perish, and wine to the bitter in soul”(Proverbs 31:6). bAnd it is taughtin a ibaraita /i: bThe prominent women of Jerusalem would donatethis drink band bringit to those being led out to be killed. The question is: If bthese prominent women did not donatethis drink, bfrom whomis it taken? The Gemara answers: With regard to bthisquestion, it bis certainly reasonablethat this drink should be taken bfrom the community, as it is written: “Give [ itenu /i]strong drink,” in the plural, indicating that it should come bfrom them,the community.,§ bRav Aḥa bar Huna asked Rav Sheshet:If bone of the studentssitting before the judges bsaid: I can teacha reason to bacquit him, and he became muteand cannot explain himself, bwhat isthe ihalakhain such a case? Does the court take heed of his words, or do they disregard him? bRav Sheshet waved his handsin scorn and said: If the student bbecame mute,the court certainly does not pay attention to him, as were the court to concern themselves with what he said, they would have to be concerned beventhat perhaps there is bsomeone at the end of the worldwho can propose an argument in the condemned man’s favor. The Gemara rejects this argument: The cases are not similar. bThere, no one saidthat he had a reason to acquit the condemned man. bHere,the student already bsaidthat he had a reason to acquit the condemned man. The question, therefore, is appropriate. bWhatis the ihalakhain such a case?,The Gemara suggests: bComeand bhearan answer: bAs Rabbi Yosei bar Ḥanina says:In a case where there was bone of the students whoargued to bacquitthe defendant bandthen bdied,the court bviews him as ifhe were balive and standing in his placeand voting to acquit the defendant. The implication is that if bheargued to bacquitthe defendant and explained his reasoning, byes,the court counts his vote as if he were still alive. But if bhe did notactually argue to bacquitthe defendant, but only said that he wished to propose such an argument, his vote is bnotcounted as though he were still alive.,The Gemara rejects this proof: If the student barguedto bacquitthe defendant, it is bobvious to methat he should be counted among those favoring acquittal. But if he only bsaysthat he wishes to propose such an argument, blet the dilemma be raisedwhether or not he should be regarded as having presented a convincing argument in favor of acquittal. The question is left unresolved.,The mishna teaches: And bevenif bhe,the condemned man himself, says: I can teach a reason to acquit myself, he is returned to the courthouse even four or five times, provided that there is substance to his words. The Gemara asks: bAndis the ihalakhathat there must be substance to his words beven the first and second timethat the condemned man says that he can teach a reason to acquit himself? bBut isn’t it taughtin a ibaraita /i: bThe first and second timesthat he says that he can teach a reason to acquit himself, bthey return himto the courthouse and consider bwhether there is substance to his statement or there is no substance to his statement. From thispoint bforward, if there is substance to his statement they return himto the courthouse, but if bthere is no substance to his statement, they do not return him.This appears to contradict the mishna., bRav Pappa said: Explainthat the mishna’s ruling applies only bfromafter bthe second time forward,that from that point on we examine whether there is substance to his words.,The Gemara asks: bHow do we knowwhether or not there is substance to his words? bAbaye said:If the condemned man has already been returned twice to the courthouse, bwe send a pair of rabbis with himto evaluate his claim. bIfthey find that bthere is substance to his statement, yes,he is returned once again to the courthouse; bif not,he is bnotreturned.,The Gemara asks: bButwhy not bsenda pair of rabbis bwith him from the outset,even the first time, and have them make an initial assessment of his claim? The Gemara answers: bSincea man facing execution bis frightenedby the thought of his impending death, bhe is not able to say all that he hasto say, and perhaps out of fear he will be confused and not provide a substantial reason to overturn his verdict. Therefore, the first two times he is returned to the courthouse without an initial examination of his arguments. Once he has already been returned on two occasions, the court allows for no further delay, and they send two rabbis to evaluate his claim before returning him a third time., strongMISHNA: /strong If, after the condemned man is returned to the courthouse, the judges bfinda reason to bacquit him, theyacquit him and brelease himimmediately. bBut ifthey do bnotfind a reason to acquit him, bhe goes out to be stoned. And a crier goes out before himand publicly proclaims: bSo-and-so, son of so-and-so, is going out to be stoned because he committed such and such a transgression. And so-and-so and so-and-so are his witnesses. Anyone who knowsof a reason to bacquit him should comeforward band teachit bon his behalf. /b, strongGEMARA: /strong bAbaye says: Andthe crier bmustalso publicly bproclaimthat the transgression was committed bon such and such a day, at such and such an hour, and at such and such a place,as bperhaps there are those who knowthat the witnesses could not have been in that place at that time, band they will comeforward band renderthe witnesses bconspiring witnesses. /b,The mishna teaches that ba crier goes out beforethe condemned man. This indicates that it is only bbefore him,i.e., while he is being led to his execution, that byes,the crier goes out, but bfrom the outset,before the accused is convicted, he does bnotgo out. The Gemara raises a difficulty: bBut isn’t it taughtin a ibaraita /i: bOn Passover Eve they hungthe corpse of bJesus the Nazareneafter they killed him by way of stoning. bAnd a crier went out before himfor bforty days,publicly proclaiming: bJesus the Nazarene is going out to be stoned because he practiced sorcery, incitedpeople to idol worship, band led the Jewish people astray. Anyone who knowsof a reason to bacquit him should comeforward band teachit bon his behalf. Andthe court bdid not finda reason to bacquit him, andso btheystoned him and bhung hiscorpse bon Passover eve. /b, bUlla said: Andhow can byou understandthis proof? Was bJesus the Nazarene worthy ofconducting ba searchfor a reason to bacquithim? bHewas ban inciterto idol worship, band the Merciful One stateswith regard to an inciter to idol worship: b“Neither shall you spare, neither shall you conceal him”(Deuteronomy 13:9). bRather, Jesus was different, as hehad bcloseties bwith the government,and the gentile authorities were interested in his acquittal. Consequently, the court gave him every opportunity to clear himself, so that it could not be claimed that he was falsely convicted.,Apropos the trial of Jesus, the Gemara cites another ibaraita /i, where bthe Sages taught: Jesus the Nazarene had five disciples: Mattai, Nakai, Netzer, Buni, and Toda. They brought Mattai into stand trial. Mattai bsaid tothe judges: bShall Mattai be executed?But bisn’t it written: “When [ imatai /i] shall I come and appear before God?”(Psalms 42:3). Mattai claimed that this verse alludes to the fact he is righteous. bThey said to him: Yes, Mattai shall be executed, as it is written: “When [ imatai /i] shall he die, and his name perish?”(Psalms 41:6).,Then bthey brought Nakai into stand trial. Nakai bsaidto the judges: bShall Nakai be executed?But bisn’t it written: “And the innocent [ inaki /i] and righteous you shall not slay”(Exodus 23:7)? bThey said to him: Yes, Nakai shall be executed, as it is written: “In secret places he kills the innocent [ inaki /i]”(Psalms 10:8).,Then bthey brought Netzer into stand trial. bHe saidto the judges: bShall Netzer be executed?But bisn’t it written: “And a branch [ inetzer /i] shall grow out of his roots”(Isaiah 11:1)? bThey said to him: Yes, Netzer shall be executed, as it is written: “But you are cast out of your grave like an abhorred branch [ inetzer /i]”(Isaiah 14:19).,Then bthey brought Buni into stand trial. Buni bsaidto the judges: bShall Buni be executed?But bisn’t it written: “My firstborn son [ ibeni /i] is Israel”(Exodus 4:22)? bThey said to him: Yes, Buni shall be executed, as it is written: “Behold, I shall kill your firstborn son [ ibinkha /i]”(Exodus 4:23).,Then bthey brought Toda into stand trial. Toda bsaidto the judges: bShall Toda be executed?But bisn’t it written: “A psalm of thanksgiving [ itoda /i]”(Psalms 100:1)? bThey said to him: Yes, Toda shall be executed, as it is written: “Whoever slaughters a thanks-offering [ itoda /i] honors Me”(Psalms 50:23). |
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72. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 113b. שלא יהא דבורך של שבת כדבורך של חול דבור אסור הרהור מותר בשלמא כולהו לחיי אלא שלא יהא הילוכך של שבת כהילוכך של חול מאי היא כי הא דאמר רב הונא אמר רב ואמרי ליה אמר ר' אבא אמר רב הונא היה מהלך בשבת ופגע באמת המים אם יכול להניח את רגלו ראשונה קודם שתעקר שניה מותר ואם לאו אסור,מתקיף לה רבא היכי ליעביד ליקף קמפיש בהילוכא ליעבר זימנין דמיתווסן מאני מיא ואתי לידי סחיטה אלא בהא כיון דלא אפשר שפיר דמי אלא כדבעא מיניה ר' מר' ישמעאל בר' יוסי מהו לפסוע פסיעה גסה בשבת א"ל וכי בחול מי הותרה שאני אומר פסיעה גסה נוטלת אחד מחמש מאות ממאור עיניו של אדם ומהדר ליה בקידושא דבי שמשי,בעא מיניה ר' מר' ישמעאל בר' יוסי מהו לאכול אדמה בשבת א"ל וכי בחול מי הותרה שאני אומר אף בחול אסור מפני שהוא מלקה אמר ר' אמי כל האוכל מעפרה של בבל כאילו אוכל מבשר אבותיו וי"א כאילו אוכל שקצים ורמשים דכתיב (בראשית ז, כג) וימח את כל היקום וגו',אמר ריש לקיש למה נקרא שמה שנער שכל מתי מבול ננערו לשם א"ר יוחנן למה נקרא שמה מצולה שכל מתי מבול נצטללו לשם [וי"א כאילו אוכל] שקצים ורמשים והא ודאי איתמחויי איתמחו אמרי כיון דמלקי גזרו ביה רבנן דהא ההוא גברא דאכל גרגישתא ואכל תחלי וקדחו ליה תחליה בלביה ומית,(רות ג, ג) ורחצת וסכת ושמת שמלותיך א"ר אלעזר אלו בגדים של שבת (משלי ט, ט) תן לחכם ויחכם עוד אמר רבי אלעזר זו רות המואביה ושמואל הרמתי,רות דאילו נעמי קאמרה לה ורחצת וסכת ושמת שמלותיך עליך וירדת הגורן ואילו בדידה כתיב ותרד הגורן והדר ותעש ככל אשר צותה חמותה שמואל דאילו עלי קאמר ליה (שמואל א ג, ט) שכב והיה אם יקרא אליך ואמרת דבר ה' כי שומע עבדך ואילו בדידי' כתיב ביה ויבא ה' ויתיצב ויקרא כפעם בפעם שמואל שמואל ויאמר שמואל דבר כי שומע עבדך ולא אמר דבר ה',(רות ב, ג) ותלך ותבא ותלקט בשדה אמר רבי אלעזר שהלכה ובאת הלכה ובאת עד שמצאה בני אדם המהוגנין לילך עמהם (רות ב, ה) ויאמר בועז לנערו הנצב על הקוצרים למי הנערה הזאת וכי דרכו של בועז לשאול בנערה אמר ר' אלעזר דבר חכמה ראה בה שני שבלין לקטה שלשה שבלין אינה לקטה,במתניתא תנא דבר צניעות ראה בה עומדות מעומד נופלות מיושב (רות ב, ח) וכה תדבקין עם נערותי וכי דרכו של בועז לדבק עם הנשים א"ר אלעזר כיון דחזא (רות א, יד) ותשק ערפה לחמותה ורות דבקה בה אמר שרי לאידבוקי בה,(רות ב, יד) ויאמר לה בועז לעת האוכל גשי הלום א"ר אלעזר רמז רמז לה עתידה מלכות בית דוד לצאת ממך דכתיב ביה הלום שנאמר (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר מי אנכי אדני ה' ומי ביתי כי הביאתני עד הלום (רות ב, יד) וטבלת פתך בחומץ א"ר אלעזר מכאן שהחומץ יפה לשרב,ר' שמואל בר נחמני אמר רמז רמז לה עתיד בן לצאת ממך שמעשיו קשין כחומץ ומנו מנשה (רות ב, יד) ותשב מצד הקוצרים א"ר אלעזר מצד הקוצרים ולא בתוך הקוצרים רמז רמז לה שעתידה מלכות בית דוד שתתחלק,(רות ב, יד) ויצבט לה קלי ותאכל אמר רבי אלעזר ותאכל בימי דוד ותשבע בימי שלמה ותותר בימי חזקיה ואיכא דאמרי ותאכל בימי דוד ובימי שלמה ותשבע בימי חזקיה ותותר בימי רבי דאמר מר אהוריריה דרבי הוה עתיר משבור מלכא במתניתא תנא ותאכל בעולם הזה ותשבע לימות המשיח ותותר לעתיד לבא:,(ישעיהו י, טז) ותחת כבודו יקד יקוד כיקוד אש א"ר יוחנן ותחת כבודו ולא כבודו ממש ר' יוחנן לטעמיה דר' יוחנן קרי למאניה מכבדותי,ר"א אומר ותחת כבודו תחת כבודו ממש ר' שמואל בר נחמני אמר תחת כבודו כשריפת בני אהרן מה להלן שריפת נשמה וגוף קיים אף כאן שריפת נשמה וגוף קיים,א"ר אחא בר אבא אמר רבי יוחנן | 113b. means bthat your speech on Shabbat should not be like your speech during the week,i.e., one should not discuss his weekday affairs on Shabbat. However, it is only bspeechthat they said is bprohibited,whereas merely bcontemplatingweekday affairs bis permitted.The Gemara asks: bGranted, all of thesedirectives, bfine,they are understood. bHowever, what isthe meaning of the following phrase: bThat your walking on Shabbat should not be like your walking during the week?The Gemara answers: bIt is in accordance with thatwhich bRav Huna saidthat bRav said, and some say that Rabbi Abba saidthat bRav Huna said:If bone were walking on Shabbat and came upon a stream of waterand had to cross it, bifthe stream is narrow and bone could place his first footdown on the other side bbefore raisingthe bsecond one, it is permittedto cross it; band ifit is bnotpossible and one must jump to cross it, bit is prohibited.That is the type of walking that is not permitted on Shabbat., bRava strongly objects to this:Since we have said that one’s walking on Shabbat should not be like his walking during the week, and jumping constitutes prohibited walking, if one encounters a stream on Shabbat, bwhat should he doto cross to the other side? If bhe circumventsthe stream, bhe is increasingthe distance that he is bwalkingand exerting extra effort on Shabbat. If bhe walks throughthe water, bsometimes his clothes will absorb water and he will come to wring them out.What then should he do? bRather, in thiscase, bsince it is not possibleto cross any other way, he may bwellcross it, i.e., it is permitted for him to jump over the stream. Therefore, brathersay that walking that is defined as characteristic of weekday walking involves taking large steps. bAs RabbiYehuda HaNasi braised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What isthe ruling with regard to btaking large steps on Shabbat?That is what the Gemara meant when it used the phrase: Your walking during the week. Rabbi Yishmael bsaid to him: And during the week arelarge steps bpermitted? As I say: A large step takesaway bone five-hundredth of a person’s eyesight.The Gemara comments: bAndhis eyesight bis restored to him during ikiddushonShabbat bevening. /b,And bRabbiYehuda HaNasi braised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What isthe ruling with regard to beating earthfor medicinal purposes bon Shabbat?Rabbi Yishmael bsaid to him: And during the week is it permittedto eat soil? bAs I say: Even during the week it is prohibited because it is harmful. Rabbi Ami said: Anyone who eats the dust of Babylonia, it is as if he is eating the flesh of his ancestorsburied there. bAnd some say: It is as if he eats abominations and creeping creatures, as it is written: “And He wiped out all that existedon the face of the earth, from humans to animals, to creeping creatures to the birds in the sky, and they were wiped off the land” (Genesis 7:23).,Apropos dead residue in the ground, bReish Lakish said: Why isBabylonia bcalled Shinar?It is bbecause all those who died inthe bFlood were deposited there [ ininaru lesham /i]. Rabbi Yoḥa said: Why isBabylonia bcalled Metzula?It is bbecause all those who died inthe bFlood sank there [ initztalelu lesham /i].The Gemara asks: We said that bsome saythat if one eats dirt from Babylonia, it is bas if he eats abominations and creeping creatures. However, certainly theirbodies bhaveputrefied and bdecomposed,and therefore they are no longer prohibited. Rather, bsincesoil bis harmful, the Sages issued a decreenot to eat it. The decree was not issued due to the prohibition of eating creeping creatures; rather, it was issued bbecause a certain person ate soilfor medicinal purposes bandalso bate cress.The cress took root in the soil that was inside him and began to grow. bAnd the cress punctured his heart and he died. /b,The Gemara continues to discuss Shabbat. Naomi advised Ruth: b“And you shall bathe, and anoint yourself, and put on your robes,and go down to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking” (Ruth 3:3). bRabbi Elazar said: Theserobes bare Shabbat garmentsthat Naomi told her to wear in honor of the occasion. Apropos the book of Ruth, the Gemara cites additional statements of Rabbi Elazar with regard to Ruth: b“Give to the wise one and he will become wiser;let the righteous one know and he will learn more” (Proverbs 9:9). bRabbi Elazar said: Thisrefers to bRuth the Moabite and Samuel of Rama,who received advice and added to it with their wisdom.,The Gemara elaborates. bWhereas Naomi said to Ruth: “And you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor,” but with regard toRuth bherself it is written, “And she went down to the threshing floor”(Ruth 3:6), bandonly bafterward does it say, “And she did according to all that her mother-in-law commanded her.”Ruth decided to anoint herself at the threshing floor and not on the road so that people would not meet her on the way there and suspect her of immorality. bWhereas Eli said to Samuel:“Go and blie down and if He calls you, you say: Speak, Lord, for Your servant is listening”(I Samuel 3:9), bbut with regard toSamuel bhimself it is written: “And the Lord came and stood, and He called like He did the other times: Samuel, Samuel. And Samuel said: Speak, for Your servant is listening”(I Samuel 3:10), band he did not say: Speak, Lord,since he would not assume it was God speaking to him until he was sure of it.,And the verse in Ruth states: b“And she went, and she came, and she collected in the fieldafter the harvesters” (Ruth 2:3). bRabbi Elazar said:This verse teaches bthat she went and came, went and came, until she found suitable people with whom to walk.It also says: b“And Boaz said to his youth who was standing over the harvesters: To whom does this young woman belong?”(Ruth 2:5). This is surprising: bAnd was it Boaz’s habit to inquire about a young woman? Rabbi Elazar said: He saw in her a matter of wisdomand Torah, and that is why he asked about her. What he saw was that bshe collected two stalks,but bshe did not collect three stalks.She thereby acted in accordance with the ihalakhathat three stalks lying together are not considered to be gleanings left for the poor; rather, they remain in the possession of the owner of the field., bIt was taught in a ibaraita /i: He saw a matter of modesty in herwhen she was collecting stalks. She picked stalks that were buprightwhile she was bstanding,and stalks that had bfallenshe picked while bsitting;due to her modesty she did not bend over to take them. It also says: “And Boaz said to Ruth: Do you hear, my daughter? Do not go to glean in another field and do not leave from here, bbut cling to my maidens”(Ruth 2:8). This is also surprising. bAnd was it Boaz’s habit to cling to women? Rabbi Elazar said: Since he saw “And Orpah kissed her mother-in-law and Ruth clung to her”(Ruth 1:14), bhe said: It is permitted to cling toa woman like this.,It also says: b“And Boaz said to her at mealtime: Come here [ ihalom /i]and eat from the bread and dip your bread in vinegar. And she sat beside the harvesters and he gave her roasted grain and she ate, and she was satiated, and she left some over” (Ruth 2:14). bRabbi Elazarinterpreted this and bsaidthat bhe hinted to herprophetically: bIn the future the kingdom of David will come from you, as it is written with regard to it,i.e., the kingdom of David: b“Here,” as it is stated: “And King David came and sat before God and said: Who am I, Lord, God, and who is my family that You have brought me to here [ ihalom /i]?”(II Samuel 7:18). With regard to his saying: b“And dip your bread in vinegar”(Ruth 2:14), bRabbi Elazar said: From herewe see bthat vinegaris bgoodto have bin hot weather. /b, bRabbi Shmuel bar Naḥmani saidthat bhe hinted to her: A son will come from you in the future whose actions will beas bsharp as vinegar, and who is he?King bManasseh. “And she sat beside the harvesters.” Rabbi Elazar said with regard to this: Beside the harvesters, and not among the harvesters. He hinted to her that the kingdom of David will be divided in the futureand her children will not always be in the center of Israel.,It also says in the verse: “And he gave her roasted grain and she ate, and she was satiated, and she left some over.” The Gemara explains: b“And he gave her roasted grain and she ate”;this is also interpreted as a prophetic message. bRabbi Elazar said: “And she ate”was fulfilled by her children’s children bin the days of David; “And she was satiated”was fulfilled bin the days of Solomon; “And she left some over”was fulfilled bin the days of Hezekiah. And some saythat there is a different interpretation: b“And she ate,”was fulfilled bin the days of David and Solomon; “And she was satiated,”was fulfilled bin the days of Hezekiah; “And she left some over”was fulfilled bin the days of RabbiYehuda HaNasi. bAs the Master said: RabbiYehuda HaNasi’s bhorsekeeper [ iahuriyarei /i] was richer than the kingof Persia. bIt was taught in a ibaraita /i: “And she ate,” in this world; “and she was satiated,” in the days of the Messiah; “and she left some over,” in the future,at the end of days.,It was mentioned earlier that Rabbi Yoḥa called his clothing his honor. The Gemara cites the interpretation of the verse that speaks about the downfall of the king of Assyria: “Therefore, the Lord, the Lord of hosts, will send leanness to his fat ones band under his honor He will burn a burning like a burning fire”(Isaiah 10:16). br bRabbi Yoḥa said: “And under his honor,” but not his actual honor.The Gemara explains: bRabbi Yoḥafollows bhis own reasoning,for he bcalled his clothing my honor,which means that the bodies of the king of Assyria’s soldiers were burned. However, their garments were miraculously not burned., bRabbi Elazar said: “And under his honor”means bin place of his actual honor.That is to say, their bodies were burned. Since, in Rabbi Elazar’s opinion, the word under means in the place of, the verse accordingly means that in the place of his honor, i.e., the body, there remain ashes. br bRabbi Shmuel bar Naḥmani said: Under his honormeans beneath his flesh, bsimilar to the burning of the sons of Aaron. Just as there,i.e., the burning of Aaron’s sons, bthe soul burned whilethe bbodyremained bintact, so too here,i.e., the burning of Assyrian soldiers, bthe soul burned whilethe bbodyremained bintact. /b, bRabbi Aḥa bar Abba saidthat bRabbi Yoḥa said: /b |
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73. Augustine, Reply To Faustus, 14.3-14.5 (4th cent. CE - 5th cent. CE)
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74. Augustine, Against Julian, 4.34 (4th cent. CE - 5th cent. CE)
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75. Eunapius, Lives of The Philosophers, 462 (4th cent. CE - 5th cent. CE)
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76. Anon., Leges Publicae, 2.2
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77. Anon., Letter of Aristeas, 137
| 137. did not themselves create the substance of the thing, and so it is a vain and foolish thing for people to make gods of men like themselves. For in our times there are many who are much more inventive and much more learned than the men of former days who have been deified, and yet they would never come to worship them. The makers and authors of these myths think that they are |
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