1. Hebrew Bible, Deuteronomy, 4.24, 5.6-5.21, 15.12-15.15, 21.22-21.23, 30.11-30.14 (9th cent. BCE - 3rd cent. BCE)
| 4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 5.13. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃ 5.14. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ וְעַבְדְּךָ־וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל־בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ׃ 5.15. וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל־כֵּן צִוְּךָ יְהוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת־יוֹם הַשַׁבָּת׃ 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 5.18. וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 5.21. וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃ 15.12. כִּי־יִמָּכֵר לְךָ אָחִיךָ הָעִבְרִי אוֹ הָעִבְרִיָּה וַעֲבָדְךָ שֵׁשׁ שָׁנִים וּבַשָּׁנָה הַשְּׁבִיעִת תְּשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ׃ 15.13. וְכִי־תְשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ לֹא תְשַׁלְּחֶנּוּ רֵיקָם׃ 15.14. הַעֲנֵיק תַּעֲנִיק לוֹ מִצֹּאנְךָ וּמִגָּרְנְךָ וּמִיִּקְבֶךָ אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ תִּתֶּן־לוֹ׃ 15.15. וְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיִּפְדְּךָ יְהוָה אֱלֹהֶיךָ עַל־כֵּן אָנֹכִי מְצַוְּךָ אֶת־הַדָּבָר הַזֶּה הַיּוֹם׃ 21.22. וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃ 21.23. לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ | 4.24. For the LORD thy God is a devouring fire, a jealous God." 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 5.13. Six days shalt thou labour, and do all thy work;" 5.14. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou." 5.15. And thou shalt remember that thou was a servant in the land of Egypt, and the LORD thy God brought thee out thence by a mighty hand and by an outstretched arm; therefore the LORD thy God commanded thee to keep the sabbath day." 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour." 5.18. Neither shalt thou covet thy neighbour’s wife; neither shalt thou desire thy neighbour’s house, his field, or his man-servant, or his maid-servant, his ox, or his ass, or any thing that is thy neighbour’s." 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 5.20. And it came to pass, when ye heard the voice out of the midst of the darkness, while the mountain did burn with fire, that ye came near unto me, even all the heads of your tribes, and your elders;" 5.21. and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth." 15.12. If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, he shall serve thee six years; and in the seventh year thou shalt let him go free from thee." 15.13. And when thou lettest him go free from thee, thou shalt not let him go empty;" 15.14. thou shalt furnish him liberally out of thy flock, and out of thy threshing-floor, and out of thy winepress; of that wherewith the LORD thy God hath blessed thee thou shalt give unto him." 15.15. And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee; therefore I command thee this thing to-day." 21.22. And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;" 21.23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance." 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." |
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2. Hebrew Bible, Exodus, 3.13-3.15, 3.21-3.22, 11.1-11.3, 12.12-12.13, 12.33, 12.36, 12.40, 13.18, 15.1-15.2, 15.20, 20.1-20.17, 39.27, 39.30 (9th cent. BCE - 3rd cent. BCE)
| 3.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם׃ 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 3.21. וְנָתַתִּי אֶת־חֵן הָעָם־הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם׃ 3.22. וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת וְשַׂמְתֶּם עַל־בְּנֵיכֶם וְעַל־בְּנֹתֵיכֶם וְנִצַּלְתֶּם אֶת־מִצְרָיִם׃ 11.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל־פַּרְעֹה וְעַל־מִצְרַיִם אַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה׃ 11.1. וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת־כָּל־הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא־שִׁלַּח אֶת־בְּנֵי־יִשְׂרָאֵל מֵאַרְצוֹ׃ 11.2. דַּבֶּר־נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב׃ 11.3. וַיִּתֵּן יְהוָה אֶת־חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם הָאִישׁ מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי־פַרְעֹה וּבְעֵינֵי הָעָם׃ 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׃ 12.33. וַתֶּחֱזַק מִצְרַיִם עַל־הָעָם לְמַהֵר לְשַׁלְּחָם מִן־הָאָרֶץ כִּי אָמְרוּ כֻּלָּנוּ מֵתִים׃ 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׃ 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 39.27. וַיַּעֲשׂוּ אֶת־הַכָּתְנֹת שֵׁשׁ מַעֲשֵׂה אֹרֵג לְאַהֲרֹן וּלְבָנָיו׃ | 3.13. And Moses said unto God: ‘Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?’" 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 3.21. And I will give this people favour in the sight of the Egyptians. And it shall come to pass, that, when ye go, ye shall not go empty;" 3.22. but every woman shall ask of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment; and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.’" 11.1. And the LORD said unto Moses: ‘Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence; when he shall let you go, he shall surely thrust you out hence altogether." 11.2. Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.’" 11.3. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people." 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." 12.33. And the Egyptians were urgent upon the people, to send them out of the land in haste; for they said: ‘We are all dead men.’" 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." 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea." 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him." 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances." 20.1. And God spoke all these words, saying:" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 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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3. Hebrew Bible, Genesis, 4.1-4.16, 12.10-12.20, 13.18, 14.18-14.20, 19.1-19.29 (9th cent. BCE - 3rd cent. BCE)
| 4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.3. וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 4.12. כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃ 4.13. וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 4.15. וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃ 4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ 13.18. וַיֶּאֱהַל אַבְרָם וַיָּבֹא וַיֵּשֶׁב בְּאֵלֹנֵי מַמְרֵא אֲשֶׁר בְּחֶבְרוֹן וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה׃ 14.18. וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 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׃ | 4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’" 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground." 4.3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD." 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;" 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell." 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?" 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’" 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’" 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand." 4.12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’" 4.13. And Cain said unto the LORD: ‘My punishment is greater than I can bear." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 4.15. And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him." 4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden." 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land." 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon." 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive." 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’" 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?" 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’" 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had." 13.18. And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the LORD." 14.18. And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.20. and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all." 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." |
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4. Hebrew Bible, Hosea, 6.5-6.6 (9th cent. BCE - 3rd cent. BCE)
| 6.5. עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא׃ 6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ | 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of My mouth; And thy judgment goeth forth as the light." 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings." |
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5. Hebrew Bible, Leviticus, 10.8-10.11 (9th cent. BCE - 3rd cent. BCE)
| 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׃ | 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.’" |
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6. Hebrew Bible, Micah, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE)
| 6.6. בַּמָּה אֲקַדֵּם יְהוָה אִכַּף לֵאלֹהֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה׃ 6.7. הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃ 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃ | 6.6. ’Wherewith shall I come before the LORD, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old?" 6.7. Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’" 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God." |
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7. Hebrew Bible, Numbers, 5.2 (9th cent. BCE - 3rd cent. BCE)
| 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ | 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;" |
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8. 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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9. Hebrew Bible, 2 Kings, 19.35-19.36, 24.12, 25.1-25.7, 25.9 (8th cent. BCE - 5th cent. BCE)
| 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׃ | 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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10. Hebrew Bible, Amos, 5.22, 5.25 (8th cent. BCE - 6th cent. BCE)
| 5.22. כִּי אִם־תַּעֲלוּ־לִי עֹלוֹת וּמִנְחֹתֵיכֶם לֹא אֶרְצֶה וְשֶׁלֶם מְרִיאֵיכֶם לֹא אַבִּיט׃ 5.25. הַזְּבָחִים וּמִנְחָה הִגַּשְׁתֶּם־לִי בַמִּדְבָּר אַרְבָּעִים שָׁנָה בֵּית יִשְׂרָאֵל׃ | 5.22. Yea, though ye offer me burnt-offerings and your meal-offerings, I will not accept them; Neither will I regard the peace-offerings of your fat beasts." 5.25. Did ye bring unto Me sacrifices and offerings in the wilderness forty years, O house of Israel?" |
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11. Hebrew Bible, Isaiah, 1.11-1.13, 19.19, 66.3 (8th cent. BCE - 5th cent. BCE)
| 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 66.3. שׁוֹחֵט הַשּׁוֹר מַכֵּה־אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם־חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם־הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה׃ | 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 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." 66.3. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dog’s neck; He that offereth a meal-offering, as if he offered swine’s blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;" |
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12. Hebrew Bible, Jeremiah, 7.21-7.23, 7.34 (8th cent. BCE - 5th cent. BCE)
| 7.21. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃ 7.22. כִּי לֹא־דִבַּרְתִּי אֶת־אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוציא [הוֹצִיאִי] אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל־דִּבְרֵי עוֹלָה וָזָבַח׃ 7.23. כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃ 7.34. וְהִשְׁבַּתִּי מֵעָרֵי יְהוּדָה וּמֵחֻצוֹת יְרוּשָׁלִַם קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה כִּי לְחָרְבָּה תִּהְיֶה הָאָרֶץ׃ | 7.21. Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh." 7.22. For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;" 7.23. but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’" 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." |
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13. 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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14. Hebrew Bible, Ezra, 1.1-1.5, 1.7-1.8 (5th cent. BCE - 4th cent. BCE)
| 1.1. כְּפוֹרֵי זָהָב שְׁלֹשִׁים כְּפוֹרֵי כֶסֶף מִשְׁנִים אַרְבַּע מֵאוֹת וַעֲשָׂרָה כֵּלִים אֲחֵרִים אָלֶף׃ 1.1. וּבִשְׁנַת אַחַת לְכוֹרֶשׁ מֶלֶךְ פָּרַס לִכְלוֹת דְּבַר־יְהוָה מִפִּי יִרְמְיָה הֵעִיר יְהוָה אֶת־רוּחַ כֹּרֶשׁ מֶלֶךְ־פָּרַס וַיַּעֲבֶר־קוֹל בְּכָל־מַלְכוּתוֹ וְגַם־בְּמִכְתָּב לֵאמֹר׃ 1.2. כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.5. וַיָּקוּמוּ רָאשֵׁי הָאָבוֹת לִיהוּדָה וּבִנְיָמִן וְהַכֹּהֲנִים וְהַלְוִיִּם לְכֹל הֵעִיר הָאֱלֹהִים אֶת־רוּחוֹ לַעֲלוֹת לִבְנוֹת אֶת־בֵּית יְהוָה אֲשֶׁר בִּירוּשָׁלִָם׃ 1.7. וְהַמֶּלֶךְ כּוֹרֶשׁ הוֹצִיא אֶת־כְּלֵי בֵית־יְהוָה אֲשֶׁר הוֹצִיא נְבוּכַדְנֶצַּר מִירוּשָׁלִַם וַיִּתְּנֵם בְּבֵית אֱלֹהָיו׃ 1.8. וַיּוֹצִיאֵם כּוֹרֶשׁ מֶלֶךְ פָּרַס עַל־יַד מִתְרְדָת הַגִּזְבָּר וַיִּסְפְּרֵם לְשֵׁשְׁבַּצַּר הַנָּשִׂיא לִיהוּדָה׃ | 1.1. NOW IN the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be accomplished, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying:" 1.2. ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah." 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem." 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’" 1.5. Then rose up the heads of fathers’houses of Judah and Benjamin, and the priests, and the Levites, even all whose spirit God had stirred to go up to build the house of the LORD which is in Jerusalem." 1.7. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;" 1.8. even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah." |
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15. Philo of Alexandria, On The Life of Moses, 1.25 (1st cent. BCE - 1st cent. CE)
| 1.25. And when he had passed the boundaries of the age of infancy he began to exercise his intellect; not, as some people do, letting his youthful passions roam at large without restraint, although in him they had ten thousand incentives by reason of the abundant means for the gratification of them which royal places supply; but he behaved with temperance and fortitude, as though he had bound them with reins, and thus he restrained their onward impetuosity by force. |
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16. Josephus Flavius, Jewish Antiquities, 1.154, 2.275 (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; 2.275. 4. Moses having now seen and heard these wonders that assured him of the truth of these promises of God, had no room left him to disbelieve them: he entreated him to grant him that power when he should be in Egypt; and besought him to vouchsafe him the knowledge of his own name; and since he had heard and seen him, that he would also tell him his name, that when he offered sacrifice he might invoke him by such his name in his oblations. |
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17. Josephus Flavius, Jewish War, 4.317, 4.459, 4.483-4.485, 4.533, 5.225-5.235, 5.379-5.389, 5.391-5.392, 6.103-6.104, 6.301, 6.423-6.426, 7.432 (1st cent. CE - 1st cent. CE)
| 4.317. Nay, they proceeded to that degree of impiety, as to cast away their dead bodies without burial, although the Jews used to take so much care of the burial of men, that they took down those that were condemned and crucified, and buried them before the going down of the sun. 4.459. 3. Notwithstanding which, there is a fountain by Jericho, that runs plentifully, and is very fit for watering the ground; it arises near the old city, which Joshua, the son of Nun, the general of the Hebrews, took the first of all the cities of the land of Canaan, by right of war. 4.483. 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; 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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18. New Testament, Philippians, 3.9 (1st cent. CE - 1st cent. CE)
| 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; |
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19. New Testament, Romans, 2.12-2.15, 2.21-2.22, 2.29, 3.21 (1st cent. CE - 1st cent. CE)
| 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; |
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20. New Testament, Luke, 9.3, 9.54, 10.4 (1st cent. CE - 1st cent. CE)
| 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. |
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21. New Testament, Matthew, 19.14 (1st cent. CE - 1st cent. CE)
| 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. |
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22. Clement of Alexandria, Christ The Educator, 1.6.26, 1.7.59-1.7.60 (2nd cent. CE - 3rd cent. CE)
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23. Clement of Alexandria, Miscellanies, 1.23.153, 1.23.155-1.23.156, 7.10.57 (2nd cent. CE - 3rd cent. CE)
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24. Tertullian, Against Marcion, 2.14, 2.20 (2nd cent. CE - 3rd cent. CE)
| 2.14. On all occasions does God meet you: it is He who smites, but also heals; who kills, but also makes alive; who humbles, and yet exalts; who creates evil, but also makes peace; - so that from these very (contrasts of His providence) I may get an answer to the heretics. Behold, they say, how He acknowledges Himself to be the creator of evil in the passage, It is I who create evil. They take a word whose one form reduces to confusion and ambiguity two kinds of evils (because both sins and punishments are called evils), and will have Him in every passage to be understood as the creator of all evil things, in order that He may be designated the author of evil. We, on the contrary, distinguish between the two meanings of the word in question, and, by separating evils of sin from penal evils, mala culp from mala pœn, confine to each of the two classes its own author - the devil as the author of the sinful evils (culp ), and God as the creator of penal evils (pœn ); so that the one class shall be accounted as morally bad, and the other be classed as the operations of justice passing penal sentences against the evils of sin. of the latter class of evils which are compatible with justice, God is therefore avowedly the creator. They are, no doubt, evil to those by whom they are endured, but still on their own account good, as being just and defensive of good and hostile to sin. In this respect they are, moreover, worthy of God. Else prove them to be unjust, in order to show them deserving of a place in the sinful class, that is to say, evils of injustice; because if they turn out to belong to justice, they will be no longer evil things, but good - evil only to the bad, by whom even directly good things are condemned as evil. In this case, you must decide that man, although the wilful contemner of the divine law, unjustly bore the doom which he would like to have escaped; that the wickedness of those days was unjustly smitten by the deluge, afterwards by the fire (of Sodom); that Egypt, although most depraved and superstitious, and, worse still, the harasser of its -population, was unjustly stricken with the chastisement of its ten plagues. God hardens the heart of Pharaoh. He deserved, however, to be influenced to his destruction, who had already denied God, already in his pride so often rejected His ambassadors, accumulated heavy burdens on His people, and (to sum up all) as an Egyptian, had long been guilty before God of Gentile idolatry, worshipping the ibis and the crocodile in preference to the living God. Even His own people did God visit in their ingratitude. Against young lads, too, did He send forth bears, for their irreverence to the prophet. 2.20. But these saucy cuttles (of heretics) under the figure of whom the law about things to be eaten Deuteronomy 14 prohibited this very kind of piscatory aliment, as soon as they find themselves confuted, eject the black venom of their blasphemy, and so spread about in all directions the object which (as is now plain) they severally have in view, when they put forth such assertions and protestations as shall obscure and tarnish the rekindled light of the Creator's bounty. We will, however, follow their wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator's charge with special emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels. The Hebrews assert a counter claim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces which they had built. What shall be your verdict, you discoverer of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides, of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages, insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only a farthing a day a piece. Which, however, were the more in number - those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater - the grievance of the Egyptians against the Hebrews, or the favour which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit their backs and shoulders shamefully mangled by the fierce application of the scourge? It was not by a few plates and cup - in all cases the property, no doubt, of still fewer rich men - that any one would pronounce that compensation should have been awarded to the Hebrews, but both by all the resources of these and by the contributions of all the people. If, therefore, the case of the Hebrews be a good one, the Creator's case must likewise be a good one; that is to say, his command, when He both made the Egyptians unconsciously grateful, and also gave His own people their discharge in full at the time of their migration by the scanty comfort of a tacit requital of their long servitude. It was plainly less than their due which He commanded to be exacted. The Egyptians ought to have given back their men-children also to the Hebrews. |
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25. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 91a. אמרה ליה ברתיה שבקיה ואנא מהדרנא ליה שני יוצרים יש בעירנו אחד יוצר מן המים ואחד יוצר מן הטיט איזה מהן משובח א"ל זה שיוצר מן המים א"ל מן המים צר מן הטיט לא כל שכן,דבי ר' ישמעאל תנא ק"ו מכלי זכוכית מה כלי זכוכית שעמלן ברוח בשר ודם נשברו יש להן תקנה בשר ודם שברוחו של הקב"ה על אחת כמה וכמה,א"ל ההוא מינא לר' אמי אמריתו דשכבי חיי והא הוו עפרא ועפרא מי קא חיי א"ל אמשול לך משל למה הדבר דומה למלך בשר ודם שאמר לעבדיו לכו ובנו לי פלטרין גדולים במקום שאין מים ועפר הלכו ובנו אותו לימים נפלו אמר להם חזרו ובנו אותו במקום שיש עפר ומים אמרו לו אין אנו יכולין,כעס עליהם ואמר להן במקום שאין מים ועפר בניתם עכשיו שיש מים ועפר על אחת כמה וכמה ואם אי אתה מאמין צא לבקעה וראה עכבר שהיום חציו בשר וחציו אדמה למחר השריץ ונעשה כלו בשר שמא תאמר לזמן מרובה עלה להר וראה שהיום אין בו אלא חלזון אחד למחר ירדו גשמים ונתמלא כולו חלזונות,א"ל ההוא מינא לגביהא בן פסיסא ווי לכון חייביא דאמריתון מיתי חיין דחיין מיתי דמיתי חיין א"ל ווי לכון חייביא דאמריתון מיתי לא חיין דלא הוו חיי דהוי חיי לא כ"ש א"ל חייביא קרית לי אי קאימנא בעיטנא בך ופשיטנא לעקמותך מינך א"ל אם אתה עושה כן רופא אומן תקרא ושכר הרבה תטול,ת"ר בעשרים וארבעה בניסן איתנטילו דימוסנאי מיהודה ומירושלים כשבאו בני אפריקיא לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו היא דכתיב (במדבר לד, ב) ארץ כנען לגבולותיה וכנען אבוהון דהנהו אינשי הוה,אמר להו גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה נצחתכם נתנו לו רשות והלך ודן עמהם,אמר להם מהיכן אתם מביאים ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (בראשית ט, כה) ויאמר ארור כנען עבד עבדים יהיה לאחיו עבד שקנה נכסים עבד למי ונכסים למי ולא עוד אלא שהרי כמה שנים שלא עבדתונו,אמר להם אלכסנדרוס מלכא החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד ברחו והניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות ואותה שנה שביעית היתה,שוב פעם אחת באו בני מצרים לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו הרי הוא אומר (שמות יב, לו) וה' נתן את חן העם בעיני מצרים וישאילום תנו לנו כסף וזהב שנטלתם ממנו,אמר גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס אם ינצחוני אמרו להם הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות והלך ודן עמהן,אמר להן מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (שמות יב, מ) ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה,אמר להן אלכסנדרוס מוקדון החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד הניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות וברחו ואותה שנה שביעית היתה,ושוב פעם אחת באו בני ישמעאל ובני קטורה לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו ארץ כנען שלנו ושלכם דכתיב (בראשית כה, יב) ואלה תולדות ישמעאל בן אברהם וכתיב (בראשית כה, יט) אלה תולדות יצחק בן אברהם,אמר להן גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהם לפני אלכסנדרוס מוקדון אם ינצחוני אמרו הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות הלך ודן עמהן,אמר להם מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא ראייה אלא מן התורה שנאמר (בראשית כה, ה) ויתן אברהם את כל אשר לו ליצחק ולבני הפילגשים אשר לאברהם נתן אברהם מתנות אב שנתן אגטין לבניו בחייו ושיגר זה מעל זה כלום יש לזה על זה כלום מאי מתנות אמר ר' ירמיה בר אבא מלמד שמסר להם שם טומאה,אמר ליה אנטונינוס לרבי גוף ונשמה יכולין לפטור עצמן מן הדין כיצד גוף אומר נשמה חטאת שמיום שפירשה ממני הריני מוטל כאבן דומם בקבר ונשמה אומרת גוף חטא שמיום שפירשתי ממנו הריני פורחת באויר כצפור אמר ליה אמשול לך משל למה הדבר דומה למלך בשר ודם שהיה לו פרדס נאה והיה בו | 91a. bThe daughter ofthe emperor bsaidto Rabban Gamliel: bLeave him, and I will respond to himwith a parable. She said: bThere are two craftsmen in our city; one fashionsvessels bfrom water, and one fashionsvessels bfrom mortar. Which is more noteworthy?The emperor bsaid to her:It is bthatcraftsman bthat fashionsvessels bfrom water.His daughter bsaid to him:If bhe fashionsa vessel bfrom the water, all the more sois it bnotclear that he can fashion vessels bfrom mortar?By the same token, if God was able to create the world from water, He is certainly able to resurrect people from dust., bThe school of Rabbi Yishmael taughtthat resurrection of the dead ia fortiorifrom glass vessels: Ifconcerning bglass vessels, which are fashioned by the breath ofthose of bflesh and blood,who blow and form the vessels, and yet if bthey break they can be repaired,as they can be melted and subsequently blown again, then with regard to those of bflesh and blood, whosesouls are a product of bthe breath of the Holy One, Blessed be He, all the more socan God restore them to life.,The Gemara relates that ba certain heretic said to Rabbi Ami: You say that the dead will live. Aren’t they dust? And does dust come to life?Rabbi Ami bsaid to him: I will tell you a parable. To what is this matter comparable?It is comparable bto a flesh-and-blood king who said to his servants: Go and construct for me a great palace [ ipalterin /i] in a place where there is no water and earthavailable. bThey went and constructed it. Sometimelater, the palace bcollapsed.The king bsaid to them: Returnto your labor band constructthe palace bin a place where there is earth and wateravailable. bThey said to him: We are unableto do so.,The king bbecame angry at them and said to them:If bin a place where there is no water and earthavailable byou constructeda palace, bnow that there is water and earthavailable ball the more soshould you be able to do so. Similarly, concerning man, whom God created iex nihilo /i, all the more so will God be able to resurrect him from dust. bAnd if you do not believethat a being can be created from dust, bgo out to the valley and see an iakhbar /i,a creature bthat today is half flesh and half earth,and btomorrowthe being will bdevelop and all of it will become flesh. Lest you saythat creation of living creatures is a matter that develops bover an extended period, ascend a mountain and see that today there is only one snail there;then ascend btomorrow,after brainwill bhave fallen, andsee that bitwill be bentirely filled with snails. /b,The Gemara relates that ba certain heretic said to Geviha ben Pesisa: Woe unto you, the wicked, as you say: The dead will come to life.The way of the world is that bthosewho are balive die.How can you say bthat the dead will come to life?Geviha ben Pesisa bsaid to him: Woe unto you, the wicked, as you say: The dead will not come to life.If bthose who were notin existence bcome to life, is it notreasonable ball the more sothat bthose who wereonce balivewill come to life again? The heretic bsaid toGeviha ben Pesisa angrily: bYou called me wicked? If I stand, I will kick you and flatten your hump,as Geviha ben Pesisa was a hunchback. Geviha ben Pesisa bsaid to himjocularly: bIf you do so, you will be called an expert doctor and will take high wagesfor your services.,§ Apropos Geviha ben Pesisa and his cleverness in debate, the Gemara cites additional incidents where he represented the Jewish people in debates. bThe Sages taughtin iMegillat Ta’anit /i: bOn the twenty-fourthday bin Nisanit is a joyous day, since the busurpers [ idimusana’ei /i] were expelled from Judea and Jerusalem. When the people of Afrikiya came to judgment with the Jewish people beforethe emperor, bAlexander of Macedon, they said to him: The land of Canaan is ours, as it is written:“This is the land that shall fall to you as an inheritance, bthe land of Canaan according to its borders”(Numbers 34:2). bAndthe people of Afrikiya said, referring to themselves: bCanaan is the forefather of these people. /b, bGeviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, sayto them: bYou have defeated an ordinaryperson bfrom among us,and until you overcome our Sages, it is no victory. bAnd if I will defeat them, say to them: The Torah of Moses defeated you,and attribute no significance to me. The Sages bgave him permission, and he went and deliberated with them. /b,Geviha ben Pesisa bsaid to them: From where are you citing proofthat the land of Canaan is yours? bThey said to him: From the Torah.Geviha ben Pesisa bsaid to them: I too will cite proof to you only from the Torah, as it is stated: “And he said: Cursed will be Canaan; a slave of slaves shall he be to his brethren”(Genesis 9:25). And with regard to ba slave who acquired property,the bslavebelongs bto whomand the bpropertybelongs bto whom?The slave and his property belong to the master. bAnd moreover,it is bseveral yearsnow bthat you have not served us.Therefore, not only are you not entitled to the land, there are additional debts that must be repaid, as well as a return to enslavement., bAlexander the king said tothe people of Afrikiya: bProvideGeviha ben Pesisa with ba responseto his claims. bThey said toAlexander: bGive us time;give us bthree daysto consider the matter. The emperor bgave themthe requested btimeand bthey examinedthe matter band did not find a responseto the claims. bImmediately, they fled and abandoned their fields when theywere bsown and their vineyards when theywere bplanted.The Gemara adds: bAndsince bthat year was a SabbaticalYear, with the accompanying restrictions on agricultural activity, this benefited the Jewish people, as they were able to consume the produce of those fields and vineyards.,The Gemara relates: On banother occasion, the people of Egypt came to judgment with the Jewish people before Alexander of Macedon.The Egyptian people bsaid toAlexander: bIt saysin the Torah: b“And the Lord gave the people favor in the eyes of Egypt, and they lent them”(Exodus 12:36). bGive us the silver and gold that you took from us;you claimed that you were borrowing it and you never returned it., bGeviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexanderof Macedon. bIf they will defeat me, sayto them: bYou have defeated an ordinaryperson bfrom among us,and until you overcome our Sages, it is no victory. bAnd if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you,and attribute no significance to me. The Sages bgave him permission, and he went and deliberated with them. /b,Geviha ben Pesisa bsaid to them: From where are you citing proofthat you are entitled to the silver and gold? bThey said to him: From the Torah.Geviha ben Pesisa bsaid to them: I too will cite proof to you only from the Torah, as it is stated: “And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years”(Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. bGive us the wages for the workperformed bbythe b600,000men above the age of twenty (see Exodus 12:37) bwhom you enslaved in Egyptfor bfour hundred and thirty years. /b, bAlexander of Macedon said tothe people of Egypt: bProvideGeviha ben Pesisa with ba responseto his claims. bThey said to him: Give us time;give us bthree daysto consider the matter. The emperor bgave themthe requested btimeand bthey examinedthe matter band did not find a responseto the claims. bImmediately, they abandoned their fields when theywere bsown and their vineyards when theywere bplanted, and fled.The Gemara adds: bAnd that year was a SabbaticalYear.,The Gemara relates: bAndon banother occasion, the descendants of Ishmael and the descendants of Keturah came to judgment with the Jewish people before Alexander of Macedon. They said tothe Jewish people before Alexander: bThe land of Canaan isboth bours and yours, as it is written: “And these are the generations of Ishmael, son of Abraham,whom Hagar the Egyptian, Sarah’s maidservant, bore unto Abraham” (Genesis 25:12), band it is written: “And these are the generations of Isaac, son of Abraham”(Genesis 25:19). Therefore, the land should be divided between Abraham’s heirs., bGeviha ben Pesisa said to the Sages: Give me permission and I will go and deliberate with them before Alexander of Macedon. If they will defeat me, sayto them: bYou have defeated an ordinaryperson bfrom among us,and until you overcome our Sages, it is no victory. bAnd if I will defeat them, say to them: The Torah of Moses, our teacher, defeated you,and attribute no significance to me. The Sages bgave him permission, and he went and deliberated with them. /b,Geviha ben Pesisa bsaid tothe descendants of Ishmael: bFrom where are you citing proofthat the land of Canaan belongs to both you and the Jewish people? bThey said to him: From the Torah.Geviha ben Pesisa bsaid to them: I too will cite proof to you only from the Torah, as it is stated: “And Abraham gave all that he had to Isaac. But to the sons of the concubines that Abraham had, Abraham gave gifts,and he sent them away from his son, while he yet lived, eastward, to the east country” (Genesis 25:5–6). In the case of ba father who gave a document of bequest [ iagatin /i] to his sons during his lifetime and sent oneof the sons baway from the other, doesthe one who was sent away bhave any claim against the other?The father himself divided his property. The Gemara asks: bWhatwere these bgiftsthat Abraham gave to the sons of the concubines? bRabbi Yirmeya bar Abba says:This bteaches thatAbraham bprovided themwith the bnameof the supernatural spirit of bimpurity,enabling them to perform witchcraft.,§ Apropos exchanges with prominent gentile leaders, the Gemara cites an exchange where bAntoninos,the Roman emperor, bsaid to RabbiYehuda HaNasi: bThe body and the soul are able to exempt themselves from judgmentfor their sins. bHow so? The body says: The soul sinned, as from the dayof my death bwhen it departed from me, I am cast like a silent stone in the grave,and do not sin. bAnd the soul says: The body sinned, as from the day that I departed from it, I am flying in the air like a bird,incapable of sin. Rabbi Yehuda HaNasi bsaid to him: I will tell you a parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who had a fine orchard, and in it there were /b |
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26. Eusebius of Caesarea, Ecclesiastical History, 9.9.4-9.9.9, 10.8.10-10.8.11, 10.9.4 (3rd cent. CE - 4th cent. CE)
| 9.9.4. Then, that he might not be compelled to wage war with the Romans for the sake of the tyrant, God himself drew the latter, as if bound in chains, some distance without the gates, and confirmed those threats against the impious which had been anciently inscribed in sacred books — disbelieved, indeed, by most as a myth, but believed by the faithful, — confirmed them, in a word, by the deed itself to all, both believers and unbelievers, that saw the wonder with their eyes. 9.9.5. Thus, as in the time of Moses himself and of the ancient God-beloved race of Hebrews, he cast Pharaoh's chariots and host into the sea, and overwhelmed his chosen charioteers in the Red Sea, and covered them with the flood, in the same way Maxentius also with his soldiers and body-guards went down into the depths like a stone, when he fled before the power of God which was with Constantine, and passed through the river which lay in his way, over which he had formed a bridge with boats, and thus prepared the means of his own destruction. 9.9.6. In regard to him one might say, he dug a pit and opened it and fell into the hole which he had made; his labor shall turn upon his own head, and his unrighteousness shall fall upon his own crown. 9.9.7. Thus, then, the bridge over the river being broken, the passageway settled down, and immediately the boats with the men disappeared in the depths, and that most impious one himself first of all, then the shield-bearers who were with him, as the divine oracles foretold, sank like lead in the mighty waters; so that those who obtained the victory from God, if not in words, at least in deeds, like Moses, the great servant of God, and those who were with him, fittingly sang as they had sung against the impious tyrant of old, saying, Let us sing unto the Lord, for he has gloriously glorified himself; horse and rider has he thrown into the sea; a helper and a protector has he become for my salvation; and Who is like you, O Lord; among the gods, who is like you glorious in holiness, marvelous in glory, doing wonders. 9.9.8. These and the like praises Constantine, by his very deeds, sang to God, the universal Ruler, and Author of his victory, as he entered Rome in triumph. 9.9.9. Immediately all the members of the senate and the other most celebrated men, with the whole Roman people, together with children and women, received him as their deliverer, their saviour, and their benefactor, with shining eyes and with their whole souls, with shouts of gladness and unbounded joy. 10.8.10. And in the first place, he drove from his house every Christian, thus depriving himself, wretched man, of the prayers which they offered to God in his behalf, which they are accustomed, according to the teaching of their fathers, to offer for all men. Then he commanded that the soldiers in the cities should be cashiered and stripped of their rank unless they chose to sacrifice to the demons. And yet these were small matters when compared with the greater things that followed. 10.8.11. Why is it necessary to relate minutely and in detail all that was done by the hater of God, and to recount how this most lawless man invented unlawful laws? He passed an ordice that no one should exercise humanity toward the sufferers in prison by giving them food, and that none should show mercy to those that were perishing of hunger in bonds; that no one should in any way be kind, or do any good act, even though moved by Nature herself to sympathize with one's neighbors. And this was indeed an openly shameful and most cruel law, calculated to expel all natural kindliness. And in addition to this it was also decreed, as a punishment, that those who showed compassion should suffer the same things with those whom they compassionated; and that those who kindly ministered to the suffering should be thrown into bonds and into prison, and should endure the same punishment with the sufferers. Such were the decrees of Licinius. |
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27. Eusebius of Caesarea, Life of Constantine, 3.54-3.57 (3rd cent. CE - 4th cent. CE)
| 3.54. All these things the emperor diligently performed to the praise of the saving power of Christ, and thus made it his constant aim to glorify his Saviour God. On the other hand he used every means to rebuke the superstitious errors of the heathen. Hence the entrances of their temples in the several cities were left exposed to the weather, being stripped of their doors at his command; the tiling of others was removed, and their roofs destroyed. From others again the venerable statues of brass, of which the superstition of antiquity had boasted for a long series of years, were exposed to view in all the public places of the imperial city: so that here a Pythian, there a Sminthian Apollo, excited the contempt of the beholder: while the Delphic tripods were deposited in the hippodrome and the Muses of Helicon in the palace itself. In short, the city which bore his name was everywhere filled with brazen statues of the most exquisite workmanship, which had been dedicated in every province, and which the deluded victims of superstition had long vainly honored as gods with numberless victims and burnt sacrifices, though now at length they learned to renounce their error, when the emperor held up the very objects of their worship to be the ridicule and sport of all beholders. With regard to those images which were of gold, he dealt with them in a different manner. For as soon as he understood that the ignorant multitudes were inspired with a vain and childish dread of these bugbears of error, wrought in gold and silver, he judged it right to remove these also, like stumbling-stones thrown in the way of men walking in the dark, and henceforward to open a royal road, plain and unobstructed to all. Having formed this resolution, he considered no soldiers or military force of any sort needful for the suppression of the evil: a few of his own friends sufficed for this service, and these he sent by a simple expression of his will to visit each several province. Accordingly, sustained by confidence in the emperor's pious intentions and their own personal devotion to God, they passed through the midst of numberless tribes and nations, abolishing this ancient error in every city and country. They ordered the priests themselves, amidst general laughter and scorn, to bring their gods from their dark recesses to the light of day: they then stripped them of their ornaments, and exhibited to the gaze of all the unsightly reality which had been hidden beneath a painted exterior. Lastly, whatever part of the material appeared valuable they scraped off and melted in the fire to prove its worth, after which they secured and set apart whatever they judged needful for their purpose, leaving to the superstitious worshipers that which was altogether useless, as a memorial of their shame. Meanwhile our admirable prince was himself engaged in a work similar to what we have described. For at the same time that these costly images of the dead were stripped, as we have said, of their precious materials, he also attacked those composed of brass; causing those to be dragged from their places with ropes and as it were carried away captive, whom the dotage of mythology had esteemed as gods. 3.55. The emperor's next care was to kindle, as it were, a brilliant torch, by the light of which he directed his imperial gaze around, to see if any hidden vestiges of error might still exist. And as the keen-sighted eagle in its heavenward flight is able to descry from its lofty height the most distant objects on the earth, so did he, while residing in the imperial palace of his own fair city, discover as from a watchtower a hidden and fatal snare of souls in the province of Phœnicia. This was a grove and temple, not situated in the midst of any city, nor in any public place, as for splendor of effect is generally the case, but apart from the beaten and frequented road, at Aphaca, on part of the summit of Mount Lebanon, and dedicated to the foul demon known by the name of Venus. It was a school of wickedness for all the votaries of impurity, and such as destroyed their bodies with effeminacy. Here men undeserving of the name forgot the dignity of their sex, and propitiated the demon by their effeminate conduct; here too unlawful commerce of women and adulterous intercourse, with other horrible and infamous practices, were perpetrated in this temple as in a place beyond the scope and restraint of law. Meantime these evils remained unchecked by the presence of any observer, since no one of fair character ventured to visit such scenes. These proceedings, however, could not escape the vigilance of our august emperor, who, having himself inspected them with characteristic forethought, and judging that such a temple was unfit for the light of heaven, gave orders that the building with its offerings should be utterly destroyed. Accordingly, in obedience to the imperial command, these engines of an impure superstition were immediately abolished, and the hand of military force was made instrumental in purging the place. And now those who had heretofore lived without restraint learned self-control through the emperor's threat of punishment, as likewise those superstitious Gentiles wise in their own conceit, who now obtained experimental proof of their own folly. 3.56. For since a wide-spread error of these pretenders to wisdom concerned the demon worshipped in Cilicia, whom thousands regarded with reverence as the possessor of saving and healing power, who sometimes appeared to those who passed the night in his temple, sometimes restored the diseased to health, though on the contrary he was a destroyer of souls, who drew his easily deluded worshipers from the true Saviour to involve them in impious error, the emperor, consistently with his practice, and desire to advance the worship of him who is at once a jealous God and the true Saviour, gave directions that this temple also should be razed to the ground. In prompt obedience to this command, a band of soldiers laid this building, the admiration of noble philosophers, prostrate in the dust, together with its unseen inmate, neither demon nor god, but rather a deceiver of souls, who had seduced mankind for so long a time through various ages. And thus he who had promised to others deliverance from misfortune and distress, could find no means for his own security, any more than when, as is told in myth, he was scorched by the lightning's stroke. Our emperor's pious deeds, however, had in them nothing fabulous or feigned; but by virtue of the manifested power of his Saviour, this temple as well as others was so utterly overthrown, that not a vestige of the former follies was left behind. 3.57. Hence it was that, of those who had been the slaves of superstition, when they saw with their own eyes the exposure of their delusion, and beheld the actual ruin of the temples and images in every place, some applied themselves to the saving doctrine of Christ; while others, though they declined to take this step, yet reprobated the folly which they had received from their fathers, and laughed to scorn what they had so long been accustomed to regard as gods. Indeed, what other feelings could possess their minds, when they witnessed the thorough uncleanness concealed beneath the fair exterior of the objects of their worship? Beneath this were found either the bones of dead men or dry skulls, fraudulently adorned by the arts of magicians, or filthy rags full of abominable impurity, or a bundle of hay or stubble. On seeing all these things heaped together within their lifeless images, they denounced their fathers' extreme folly and their own, especially when neither in the secret recesses of the temples nor in the statues themselves could any inmate be found; neither demon, nor utterer of oracles, neither god nor prophet, as they had heretofore supposed: nay, not even a dim and shadowy phantom could be seen. Accordingly, every gloomy cavern, every hidden recess, afforded easy access to the emperor's emissaries: the inaccessible and secret chambers, the innermost shrines of the temples, were trampled by the soldiers' feet; and thus the mental blindness which had prevailed for so many ages over the gentile world became clearly apparent to the eyes of all. |
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28. Augustine, On Christian Doctrine, 2.40.60, 2.42.63, 4.2.3, 4.3.4 (4th cent. CE - 5th cent. CE)
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