1. Septuagint, 1 Esdras, 6.12 (th cent. BCE - 2nd cent. BCE)
| 6.12. And in order that we might inform you in writing who the leaders are, we questioned them and asked them for a list of the names of those who are at their head. |
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2. Septuagint, Tobit, 3.11-3.15, 8.17, 13.10-13.13 (th cent. BCE - 2nd cent. BCE)
| 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12. And now, O Lord, I have turned my eyes and my face toward thee. 3.13. Command that I be released from the earth and that I hear reproach no more. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man 3.15. and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more. 8.17. Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord;and bring their lives to fulfilment in health and happiness and mercy. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. |
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3. Hebrew Bible, Song of Songs, 1.8, 2.8-2.9, 2.16, 3.4, 4.16, 5.1, 6.1, 6.3, 8.8 (9th cent. BCE - 3rd cent. BCE)
| 1.8. אִם־לֹא תֵדְעִי לָךְ הַיָּפָה בַּנָּשִׁים צְאִי־לָךְ בְּעִקְבֵי הַצֹּאן וּרְעִי אֶת־גְּדִיֹּתַיִךְ עַל מִשְׁכְּנוֹת הָרֹעִים׃ 2.8. קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃ 2.9. דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃ 2.16. דּוֹדִי לִי וַאֲנִי לוֹ הָרֹעֶה בַּשּׁוֹשַׁנִּים׃ 3.4. כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִי׃ 4.16. עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו׃ 5.1. דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.1. בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃ 6.1. אָנָה הָלַךְ דּוֹדֵךְ הַיָּפָה בַּנָּשִׁים אָנָה פָּנָה דוֹדֵךְ וּנְבַקְשֶׁנּוּ עִמָּךְ׃ 6.1. מִי־זֹאת הַנִּשְׁקָפָה כְּמוֹ־שָׁחַר יָפָה כַלְּבָנָה בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת׃ 6.3. אֲנִי לְדוֹדִי וְדוֹדִי לִי הָרֹעֶה בַּשׁוֹשַׁנִּים׃ 8.8. אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃ | 1.8. If thou know not, O thou fairest among women, Go thy way forth by the footsteps of the flock And feed thy kids, beside the shepherds’tents. 2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.16. My beloved is mine, and I am his, That feedeth among the lilies. 3.4. Scarce had I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother’s house, And into the chamber of her that conceived me. 4.16. Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof may flow out. Let my beloved come into his garden, And eat his precious fruits. 5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 6.1. ’Whither is thy beloved gone, O thou fairest among women? Whither hath thy beloved turned him, That we may seek him with thee?’ 6.3. I am my beloved’s, and my beloved is mine, That feedeth among the lilies.’ 8.8. We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for? |
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4. Hebrew Bible, Deuteronomy, 3.23-3.25, 4.11, 5.22, 6.11, 7.11-7.14, 10.9, 12.9-12.10, 16.21, 20.6, 23.3, 23.8, 26.1-26.12, 27.5, 28.15, 30.20, 32.7-32.9, 32.25, 32.27 (9th cent. BCE - 3rd cent. BCE)
| 3.23. וָאֶתְחַנַּן אֶל־יְהוָה בָּעֵת הַהִוא לֵאמֹר׃ 3.24. אֲדֹנָי יְהוִה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת־עַבְדְּךָ אֶת־גָּדְלְךָ וְאֶת־יָדְךָ הַחֲזָקָה אֲשֶׁר מִי־אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר־יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ׃ 3.25. אֶעְבְּרָה־נָּא וְאֶרְאֶה אֶת־הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן׃ 4.11. וַתִּקְרְבוּן וַתַּעַמְדוּן תַּחַת הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ עַד־לֵב הַשָּׁמַיִם חֹשֶׁךְ עָנָן וַעֲרָפֶל׃ 5.22. וְעַתָּה לָמָּה נָמוּת כִּי תֹאכְלֵנוּ הָאֵשׁ הַגְּדֹלָה הַזֹּאת אִם־יֹסְפִים אֲנַחְנוּ לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהֵינוּ עוֹד וָמָתְנוּ׃ 6.11. וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 7.11. וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם׃ 7.12. וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃ 7.13. וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃ 7.14. בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃ 10.9. עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃ 12.9. כִּי לֹא־בָּאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַנַּחֲלָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 16.21. לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃ 20.6. וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃ 23.3. לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לוֹ בִּקְהַל יְהוָה׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 26.1. וְהָיָה כִּי־תָבוֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ׃ 26.1. וְעַתָּה הִנֵּה הֵבֵאתִי אֶת־רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר־נָתַתָּה לִּי יְהוָה וְהִנַּחְתּוֹ לִפְנֵי יְהוָה אֱלֹהֶיךָ וְהִשְׁתַּחֲוִיתָ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 26.2. וְלָקַחְתָּ מֵרֵאשִׁית כָּל־פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ וְשַׂמְתָּ בַטֶּנֶא וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם׃ 26.3. וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃ 26.4. וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ וְהִנִּיחוֹ לִפְנֵי מִזְבַּח יְהוָה אֱלֹהֶיךָ׃ 26.5. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7. וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9. וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 26.11. וְשָׂמַחְתָּ בְכָל־הַטּוֹב אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ וּלְבֵיתֶךָ אַתָּה וְהַלֵּוִי וְהַגֵּר אֲשֶׁר בְּקִרְבֶּךָ׃ 26.12. כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃ 27.5. וּבָנִיתָ שָּׁם מִזְבֵּחַ לַיהוָה אֱלֹהֶיךָ מִזְבַּח אֲבָנִים לֹא־תָנִיף עֲלֵיהֶם בַּרְזֶל׃ 28.15. וְהָיָה אִם־לֹא תִשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ 32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ | 3.23. And I besought the LORD at that time, saying:" 3.24. ’O Lord GOD, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts?" 3.25. Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.’" 4.11. And ye came near and stood under the mountain; and the mountain burned with fire unto the heart of heaven, with darkness, cloud, and thick darkness." 5.22. Now therefore why should we die? for this great fire will consume us; if we hear the voice of the LORD our God any more, then we shall die." 6.11. and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—" 7.11. Thou shalt therefore keep the commandment, and the statutes, and the ordices, which I command thee this day, to do them." 7.12. And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers," 7.13. and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee." 7.14. Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle." 10.9. Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—" 12.9. for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee." 12.10. But when ye go over the Jordan, and dwell in the land which the LORD your God causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety;" 16.21. Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee." 20.6. And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof." 23.3. A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD." 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land." 26.1. And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein;" 26.2. that thou shalt take of the first of all the fruit of the ground, which thou shalt bring in from thy land that the LORD thy God giveth thee; and thou shalt put it in a basket and shalt go unto the place which the LORD thy God shall choose to cause His name to dwell there." 26.3. And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’" 26.4. And the priest shall take the basket out of thy hand, and set it down before the altar of the LORD thy God." 26.5. And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous." 26.6. And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage." 26.7. And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression." 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders." 26.9. And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey." 26.10. And now, behold, I have brought the first of the fruit of the land, which Thou, O LORD, hast given me.’ And thou shalt set it down before the LORD thy God, and worship before the LORD thy God." 26.11. And thou shalt rejoice in all the good which the LORD thy God hath given unto thee, and unto thy house, thou, and the Levite, and the stranger that is in the midst of thee." 26.12. When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied," 27.5. And there shalt thou build an altar unto the LORD thy God, an altar of stones; thou shalt lift up no iron tool upon them." 28.15. But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all His commandments and His statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee." 30.20. to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." 32.7. Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance." 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs." 32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’" |
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5. Hebrew Bible, Exodus, 3.14, 8.18, 13.15-13.16, 13.21, 14.19, 15.1-15.16, 15.18-15.21, 16.7-16.10, 20.11, 21.25, 24.16-24.17, 25.8, 27.2, 31.2-31.3, 32.11-32.14, 32.18 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 8.18. וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהוָה בְּקֶרֶב הָאָרֶץ׃ 13.15. וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ 13.16. וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃ 13.21. וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ 14.19. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם׃ 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׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 15.14. שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.19. כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם׃ 15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 16.7. וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו [תַלִּינוּ] עָלֵינוּ׃ 16.8. וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃ 16.9. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃ 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׃ 21.25. כְּוִיָּה תַּחַת כְּוִיָּה פֶּצַע תַּחַת פָּצַע חַבּוּרָה תַּחַת חַבּוּרָה׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 27.2. וְאַתָּה תְּצַוֶּה אֶת־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זָךְ כָּתִית לַמָּאוֹר לְהַעֲלֹת נֵר תָּמִיד׃ 27.2. וְעָשִׂיתָ קַרְנֹתָיו עַל אַרְבַּע פִּנֹּתָיו מִמֶּנּוּ תִּהְיֶיןָ קַרְנֹתָיו וְצִפִּיתָ אֹתוֹ נְחֹשֶׁת׃ 31.2. רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃ 31.3. וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃ 32.11. וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה׃ 32.12. לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל־הָרָעָה לְעַמֶּךָ׃ 32.13. זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 32.14. וַיִּנָּחֶם יְהוָה עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ׃ 32.18. וַיֹּאמֶר אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת חֲלוּשָׁה קוֹל עַנּוֹת אָנֹכִי שֹׁמֵעַ׃ | 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.’" 8.18. And I will set apart in that day the land of Goshen, in which My people dwell, that no swarms of flies shall be there; to the end that thou mayest know that I am the LORD in the midst of the earth." 13.15. and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem." 13.16. And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’" 13.21. And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:" 14.19. And the angel of God, who went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them;" 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." 15.3. The LORD is a man of war, The LORD is His name." 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea." 15.5. The deeps cover them— They went down into the depths like a stone." 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy." 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble." 15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters." 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?" 15.12. Thou stretchedst out Thy right hand— The earth swallowed them." 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation." 15.14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia." 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away." 15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten." 15.18. The LORD shall reign for ever and ever." 15.19. For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea." 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." 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea." 16.7. and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’" 16.8. And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’" 16.9. And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’" 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 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." 21.25. burning for burning, wound for wound, stripe for stripe." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 25.8. And let them make Me a sanctuary, that I may dwell among them." 27.2. And thou shalt make the horns of it upon the four corners thereof; the horns thereof shall be of one piece with it; and thou shalt overlay it with brass." 31.2. ’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;" 31.3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship," 32.11. And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?" 32.12. Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people." 32.13. Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’" 32.14. And the LORD repented of the evil which He said He would do unto His people." 32.18. And he said: ‘It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome, but the noise of them that sing do I hear.’" |
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6. Hebrew Bible, Genesis, 1.26-1.27, 2.7-2.9, 4.16, 4.23, 6.14, 7.6, 9.20, 14.19, 14.22, 15.13-15.14, 15.18, 17.7, 21.33, 25.27, 28.20-28.22, 34.29, 46.4 (9th cent. BCE - 3rd cent. BCE)
| 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ 4.23. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃ 6.14. עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃ 7.6. וְנֹחַ בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם עַל־הָאָרֶץ׃ 14.19. וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 14.22. וַיֹּאמֶר אַבְרָם אֶל־מֶלֶךְ סְדֹם הֲרִימֹתִי יָדִי אֶל־יְהוָה אֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.14. וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 21.33. וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא־שָׁם בְּשֵׁם יְהוָה אֵל עוֹלָם׃ 25.27. וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃ 28.21. וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 28.22. וְהָאֶבֶן הַזֹּאת אֲשֶׁר־שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן־לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ׃ 34.29. וְאֶת־כָּל־חֵילָם וְאֶת־כָּל־טַפָּם וְאֶת־נְשֵׁיהֶם שָׁבוּ וַיָּבֹזּוּ וְאֵת כָּל־אֲשֶׁר בַּבָּיִת׃ 46.4. אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם־עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל־עֵינֶיךָ׃ | 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden." 4.23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;" 6.14. Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch." 7.6. And Noah was six hundred years old when the flood of waters was upon the earth." 9.20. And Noah, the man of the land, began and planted a vineyard." 14.19. And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;" 14.22. And Abram said to the king of Sodom: ‘I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth," 15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;" 15.14. and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance." 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;" 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 21.33. And Abraham planted a tamarisk-tree in Beer-sheba, and called there on the name of the LORD, the Everlasting God." 25.27. And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents." 28.20. And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on," 28.21. so that I come back to my father’s house in peace, then shall the LORD be my God," 28.22. and this stone, which I have set up for a pillar, shall be God’s house; and of all that Thou shalt give me I will surely give the tenth unto Thee.’" 34.29. and all their wealth, and all their little ones and their wives, took they captive and spoiled, even all that was in the house." 46.4. I will go down with thee into Egypt; and I will also surely bring thee up again; and Joseph shall put his hand upon thine eyes.’" |
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7. Hebrew Bible, Hosea, 2.20, 14.1 (9th cent. BCE - 3rd cent. BCE)
| 14.1. תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹהֶיהָ בַּחֶרֶב יִפֹּלוּ עֹלְלֵיהֶם יְרֻטָּשׁוּ וְהָרִיּוֹתָיו יְבֻקָּעוּ׃ 14.1. מִי חָכָם וְיָבֵן אֵלֶּה נָבוֹן וְיֵדָעֵם כִּי־יְשָׁרִים דַּרְכֵי יְהוָה וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם׃ | 2.20. And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely." 14.1. Samaria shall bear her guilt, For she hath rebelled against her God; They shall fall by the sword; Their infants shall be dashed in pieces, And their women with child shall be ripped up." |
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8. Hebrew Bible, Job, 38.35 (9th cent. BCE - 3rd cent. BCE)
| 38.35. הַתְשַׁלַּח בְּרָקִים וְיֵלֵכוּ וְיֹאמְרוּ לְךָ הִנֵּנוּ׃ | 38.35. Canst thou send forth lightnings, that they may go, And say unto thee: ‘Here we are’?" |
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9. Hebrew Bible, Joel, 3.1 (9th cent. BCE - 3rd cent. BCE)
| 3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ | 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;" |
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10. Hebrew Bible, Jonah, 2.10, 4.3 (9th cent. BCE - 3rd cent. BCE)
| 4.3. וְעַתָּה יְהוָה קַח־נָא אֶת־נַפְשִׁי מִמֶּנִּי כִּי טוֹב מוֹתִי מֵחַיָּי׃ | 2.10. But I will sacrifice unto Thee With the voice of thanksgiving; That which I have vowed I will pay. Salvation is of the LORD." 4.3. Therefore now, O LORD, take, I beseech Thee, my life from me; for it is better for me to die than to live.’" |
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11. Hebrew Bible, Leviticus, 1.1, 10.1-10.2, 16.8, 19.23-19.25, 26.11 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃ 1.1. וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃ 10.1. וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃ 10.1. וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃ 10.2. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃ 10.2. וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃ 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ | 1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:" 10.1. And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them." 10.2. And there came forth fire from before the LORD, and devoured them, and they died before the LORD." 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God." 26.11. And I will set My tabernacle among you, and My soul shall not abhor you." |
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12. Hebrew Bible, Numbers, 5.15, 7.12, 7.17, 11.12, 12.13, 15.37-15.41, 18.20, 21.17, 27.17-27.18, 31.16 (9th cent. BCE - 3rd cent. BCE)
| 5.15. וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 7.12. וַיְהִי הַמַּקְרִיב בַּיּוֹם הָרִאשׁוֹן אֶת־קָרְבָּנוֹ נַחְשׁוֹן בֶּן־עַמִּינָדָב לְמַטֵּה יְהוּדָה׃ 7.17. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתּוּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי־שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן נַחְשׁוֹן בֶּן־עַמִּינָדָב׃ 11.12. הֶאָנֹכִי הָרִיתִי אֵת כָּל־הָעָם הַזֶּה אִם־אָנֹכִי יְלִדְתִּיהוּ כִּי־תֹאמַר אֵלַי שָׂאֵהוּ בְחֵיקֶךָ כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת־הַיֹּנֵק עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתָיו׃ 12.13. וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ׃ 15.37. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ 15.39. וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ 15.41. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 21.17. אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ 27.18. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח־לְךָ אֶת־יְהוֹשֻׁעַ בִּן־נוּן אִישׁ אֲשֶׁר־רוּחַ בּוֹ וְסָמַכְתָּ אֶת־יָדְךָ עָלָיו׃ 31.16. הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסָר־מַעַל בַּיהוָה עַל־דְּבַר־פְּעוֹר וַתְּהִי הַמַּגֵּפָה בַּעֲדַת יְהוָה׃ | 5.15. then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance." 7.12. And he that presented his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah;" 7.17. and for the sacrifice of peace-offerings, two oxen, five rams, five he-goats, five he-lambs of the first year. This was the offering of Nahshon the son of Amminadab." 11.12. Have I conceived all this people? have I brought them forth, that Thou shouldest say unto me: Carry them in thy bosom, as a nursing-father carrieth the sucking child, unto the land which Thou didst swear unto their fathers?" 12.13. And Moses cried unto the LORD, saying: ‘Heal her now, O God, I beseech Thee.’" 15.37. And the LORD spoke unto Moses, saying:" 15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue." 15.39. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;" 15.40. that ye may remember and do all My commandments, and be holy unto your God." 15.41. I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’" 18.20. And the LORD said unto Aaron: ‘Thou shalt have no inheritance in their land, neither shalt thou have any portion among them; I am thy portion and thine inheritance among the children of Israel." 21.17. Then sang Israel this song: Spring up, O well—sing ye unto it—" 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’" 27.18. And the LORD said unto Moses: ‘Take thee Joshua the son of Nun, a man in whom is spirit, and lay thy hand upon him;" 31.16. Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD." |
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13. Hebrew Bible, Psalms, 1.1, 2.1-2.2, 2.7, 2.12, 33.16-33.18, 33.20, 36.4, 40.4, 74.12-74.17, 89.11, 95.7-95.11, 104.26, 132.14, 146.6 (9th cent. BCE - 3rd cent. BCE)
| 1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 2.1. וְעַתָּה מְלָכִים הַשְׂכִּילוּ הִוָּסְרוּ שֹׁפְטֵי אָרֶץ׃ 2.1. לָמָּה רָגְשׁוּ גוֹיִם וּלְאֻמִּים יֶהְגּוּ־רִיק׃ 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.12. נַשְּׁקוּ־בַר פֶּן־יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ כִּי־יִבְעַר כִּמְעַט אַפּוֹ אַשְׁרֵי כָּל־חוֹסֵי בוֹ׃ 33.16. אֵין־הַמֶּלֶךְ נוֹשָׁע בְּרָב־חָיִל גִּבּוֹר לֹא־יִנָּצֵל בְּרָב־כֹּחַ׃ 33.17. שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט׃ 33.18. הִנֵּה עֵין יְהוָה אֶל־יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ׃ 36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 40.4. וַיִּתֵּן בְּפִי שִׁיר חָדָשׁ תְּהִלָּה לֵאלֹהֵינוּ יִרְאוּ רַבִּים וְיִירָאוּ וְיִבְטְחוּ בַּיהוָה׃ 74.12. וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃ 74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14. אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃ 74.15. אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃ 74.16. לְךָ יוֹם אַף־לְךָ לָיְלָה אַתָּה הֲכִינוֹתָ מָאוֹר וָשָׁמֶשׁ׃ 74.17. אַתָּה הִצַּבְתָּ כָּל־גְּבוּלוֹת אָרֶץ קַיִץ וָחֹרֶף אַתָּה יְצַרְתָּם׃ 89.11. אַתָּה דִכִּאתָ כֶחָלָל רָהַב בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ׃ 95.7. כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ׃ 95.8. אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃ 95.9. אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ 104.26. שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃ 132.14. זֹאת־מְנוּחָתִי עֲדֵי־עַד פֹּה־אֵשֵׁב כִּי אִוִּתִיהָ׃ 146.6. עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם׃ | 1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful." 2.1. Why are the nations in an uproar? And why do the peoples mutter in vain?" 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:" 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 2.12. Do homage in purity, lest He be angry, and ye perish in the way, when suddenly His wrath is kindled. Happy are all they that take refuge in Him." 33.16. A king is not saved by the multitude of a host; A mighty man is not delivered by great strength." 33.17. A horse is a vain thing for safety; Neither doth it afford escape by its great strength." 33.18. Behold, the eye of the LORD is toward them that fear Him, Toward them that wait for His mercy;" 33.20. Our soul hath waited for the LORD; He is our help and our shield." 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good." 40.4. And He hath put a new song in my mouth, even praise unto our God; many shall see, and fear, and shall trust in the LORD." 74.12. Yet God is my King of old, Working salvation in the midst of the earth." 74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters." 74.14. Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness." 74.15. Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers." 74.16. Thine is the day, Thine also the night; Thou hast established luminary and sun." 74.17. Thou hast set all the borders of the earth; Thou hast made summer and winter." 89.11. Thou didst crush Rahab, as one that is slain; Thou didst scattered Thine enemies with the arm of Thy strength." 95.7. For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice!" 95.8. 'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;" 95.9. When your fathers tried Me, Proved Me, even though they saw My work." 95.10. For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;" 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'" 104.26. There go the ships; There is leviathan, whom Thou hast formed to sport therein." 132.14. 'This is My resting-place for ever; Here will I dwell; for I have desired it." 146.6. Who made heaven and earth, The sea, and all that in them is; Who keepeth truth for ever;" |
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14. Hebrew Bible, 1 Kings, 2.28, 8.23, 22.17 (8th cent. BCE - 5th cent. BCE)
| 2.28. וְהַשְּׁמֻעָה בָּאָה עַד־יוֹאָב כִּי יוֹאָב נָטָה אַחֲרֵי אֲדֹנִיָּה וְאַחֲרֵי אַבְשָׁלוֹם לֹא נָטָה וַיָּנָס יוֹאָב אֶל־אֹהֶל יְהוָה וַיַּחֲזֵק בְּקַרְנוֹת הַמִּזְבֵּחַ׃ 8.23. וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵין־כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת שֹׁמֵר הַבְּרִית וְהַחֶסֶד לַעֲבָדֶיךָ הַהֹלְכִים לְפָנֶיךָ בְּכָל־לִבָּם׃ 22.17. וַיֹּאמֶר רָאִיתִי אֶת־כָּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהוָה לֹא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלוֹם׃ | 2.28. And the tidings came to Joab; for Joab had turned after Adonijah, though he turned not after Absalom. And Joab fled unto the Tent of the LORD, and caught hold on the horns of the altar." 8.23. and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;" 22.17. And he said: ‘I saw all Israel scattered upon the mountains, as sheep that have no shepherd; and the LORD said: These have no master; let them return every man to his house in peace.’" |
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15. Hebrew Bible, 1 Samuel, 1.11, 2.1-2.10, 17.4, 17.45, 17.51, 18.7 (8th cent. BCE - 5th cent. BCE)
| 1.11. וַתִּדֹּר נֶדֶר וַתֹּאמַר יְהוָה צְבָאוֹת אִם־רָאֹה תִרְאֶה בָּעֳנִי אֲמָתֶךָ וּזְכַרְתַּנִי וְלֹא־תִשְׁכַּח אֶת־אֲמָתֶךָ וְנָתַתָּה לַאֲמָתְךָ זֶרַע אֲנָשִׁים וּנְתַתִּיו לַיהוָה כָּל־יְמֵי חַיָּיו וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ׃ 2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 2.3. לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃ 2.3. אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃ 2.4. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃ 2.5. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃ 2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃ 2.7. יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃ 2.9. רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃ 17.4. וַיִּקַּח מַקְלוֹ בְּיָדוֹ וַיִּבְחַר־לוֹ חֲמִשָּׁה חַלֻּקֵי־אֲבָנִים מִן־הַנַּחַל וַיָּשֶׂם אֹתָם בִּכְלִי הָרֹעִים אֲשֶׁר־לוֹ וּבַיַּלְקוּט וְקַלְּעוֹ בְיָדוֹ וַיִּגַּשׁ אֶל־הַפְּלִשְׁתִּי׃ 17.4. וַיֵּצֵא אִישׁ־הַבֵּנַיִם מִמַּחֲנוֹת פְּלִשְׁתִּים גָּלְיָת שְׁמוֹ מִגַּת גָּבְהוֹ שֵׁשׁ אַמּוֹת וָזָרֶת׃ 17.45. וַיֹּאמֶר דָּוִד אֶל־הַפְּלִשְׁתִּי אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא־אֵלֶיךָ בְּשֵׁם יְהוָה צְבָאוֹת אֱלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ׃ 17.51. וַיָּרָץ דָּוִד וַיַּעֲמֹד אֶל־הַפְּלִשְׁתִּי וַיִּקַּח אֶת־חַרְבּוֹ וַיִּשְׁלְפָהּ מִתַּעְרָהּ וַיְמֹתְתֵהוּ וַיִּכְרָת־בָּהּ אֶת־רֹאשׁוֹ וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי־מֵת גִּבּוֹרָם וַיָּנֻסוּ׃ 18.7. וַתַּעֲנֶינָה הַנָּשִׁים הַמְשַׂחֲקוֹת וַתֹּאמַרְןָ הִכָּה שָׁאוּל באלפו [בַּאֲלָפָיו] וְדָוִד בְּרִבְבֹתָיו׃ | 1.11. And she vowed a vow, and said, O Lord of hosts, if Thou wilt indeed look on the affliction of Thy handmaid, and remember me, and not forget Thy handmaid, but wilt give to Thy handmaid a man child, then I will give him to the Lord all the days of his life, and no razor shall come upon his head." 2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation." 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God." 2.3. Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed." 2.4. The bows of the mighty men are broken, and they that stumbled are girded with strength." 2.5. They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched." 2.6. The Lord kills, and gives life: he brings down to the grave, and brings up." 2.7. The Lord makes poor, and makes rich: he brings low, and raises up." 2.8. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them." 2.9. He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails." 2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed." 17.4. And there went out a champion out of the camps of the Pelishtim, named Golyat, of Gat, whose height was six cubits and a span." 17.45. Then said David to the Pelishtian, Thou comest to me with a sword, and with a spear, and with a javelin: but I come to thee in the name of the Lord of hosts, the God of the armies of Yisra᾽el, whom thou hast taunted." 17.51. Therefore David ran, and stood upon the Pelishtian, and took his sword, and drew it out of its sheath, and slew him, and with it he cut off his head. And when the Pelishtim saw that their champion was dead, they fled." 18.7. And the women answered one another as they danced, and said, Sha᾽ul has slain his thousands, and David his ten thousands." |
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16. Hebrew Bible, 2 Kings, 8.12, 19.15-19.19 (8th cent. BCE - 5th cent. BCE)
| 8.12. וַיֹּאמֶר חֲזָאֵל מַדּוּעַ אֲדֹנִי בֹכֶה וַיֹּאמֶר כִּי־יָדַעְתִּי אֵת אֲשֶׁר־תַּעֲשֶׂה לִבְנֵי יִשְׂרָאֵל רָעָה מִבְצְרֵיהֶם תְּשַׁלַּח בָּאֵשׁ וּבַחֻרֵיהֶם בַּחֶרֶב תַּהֲרֹג וְעֹלְלֵיהֶם תְּרַטֵּשׁ וְהָרֹתֵיהֶם תְּבַקֵּעַ׃ 19.15. וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 19.16. הַטֵּה יְהוָה אָזְנְךָ וּשֲׁמָע פְּקַח יְהוָה עֵינֶיךָ וּרְאֵה וּשְׁמַע אֵת דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שְׁלָחוֹ לְחָרֵף אֱלֹהִים חָי׃ 19.17. אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־הַגּוֹיִם וְאֶת־אַרְצָם׃ 19.18. וְנָתְנוּ אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃ 19.19. וְעַתָּה יְהוָה אֱלֹהֵינוּ הוֹשִׁיעֵנוּ נָא מִיָּדוֹ וְיֵדְעוּ כָּל־מַמְלְכוֹת הָאָרֶץ כִּי אַתָּה יְהוָה אֱלֹהִים לְבַדֶּךָ׃ | 8.12. And Hazael said: ‘Why weepeth my lord?’ And he answered: ‘Because I know the evil that thou wilt do unto the children of Israel: their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child.’" 19.15. And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth." 19.16. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear the words of Sennacherib, wherewith he hath sent him to taunt the living God." 19.17. of a truth, LORD, the kings of Assyria have laid waste the nations and their lands," 19.18. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them." 19.19. Now therefore, O LORD our God, save Thou us, I beseech Thee, out of his hand, that all the kingdoms of the earth may know that Thou art the LORD God, even Thou only.’" |
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17. Hebrew Bible, 2 Samuel, 1.20, 6.14-6.16, 6.19, 7.1-7.2, 7.10-7.14, 7.16, 7.22-7.24, 20.19 (8th cent. BCE - 5th cent. BCE)
| 6.14. וְדָוִד מְכַרְכֵּר בְּכָל־עֹז לִפְנֵי יְהוָה וְדָוִד חָגוּר אֵפוֹד בָּד׃ 6.15. וְדָוִד וְכָל־בֵּית יִשְׂרָאֵל מַעֲלִים אֶת־אֲרוֹן יְהוָה בִּתְרוּעָה וּבְקוֹל שׁוֹפָר׃ 6.16. וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃ 6.19. וַיְחַלֵּק לְכָל־הָעָם לְכָל־הֲמוֹן יִשְׂרָאֵל לְמֵאִישׁ וְעַד־אִשָּׁה לְאִישׁ חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד וַאֲשִׁישָׁה אֶחָת וַיֵּלֶךְ כָּל־הָעָם אִישׁ לְבֵיתוֹ׃ 7.1. וְשַׂמְתִּי מָקוֹם לְעַמִּי לְיִשְׂרָאֵל וּנְטַעְתִּיו וְשָׁכַן תַּחְתָּיו וְלֹא יִרְגַּז עוֹד וְלֹא־יֹסִיפוּ בְנֵי־עַוְלָה לְעַנּוֹתוֹ כַּאֲשֶׁר בָּרִאשׁוֹנָה׃ 7.1. וַיְהִי כִּי־יָשַׁב הַמֶּלֶךְ בְּבֵיתוֹ וַיהוָה הֵנִיחַ־לוֹ מִסָּבִיב מִכָּל־אֹיְבָיו׃ 7.2. וַיֹּאמֶר הַמֶּלֶךְ אֶל־נָתָן הַנָּבִיא רְאֵה נָא אָנֹכִי יוֹשֵׁב בְּבֵית אֲרָזִים וַאֲרוֹן הָאֱלֹהִים יֹשֵׁב בְּתוֹךְ הַיְרִיעָה׃ 7.2. וּמַה־יּוֹסִיף דָּוִד עוֹד לְדַבֵּר אֵלֶיךָ וְאַתָּה יָדַעְתָּ אֶת־עַבְדְּךָ אֲדֹנָי יְהוִה׃ 7.11. וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12. כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13. הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.16. וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃ 7.22. עַל־כֵּן גָּדַלְתָּ אֲדֹנָי יְהוִה כִּי־אֵין כָּמוֹךָ וְאֵין אֱלֹהִים זוּלָתֶךָ בְּכֹל אֲשֶׁר־שָׁמַעְנוּ בְּאָזְנֵינוּ׃ 7.23. וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ־אֱלֹהִים לִפְדּוֹת־לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵאלֹהָיו׃ 7.24. וַתְּכוֹנֵן לְךָ אֶת־עַמְּךָ יִשְׂרָאֵל לְךָ לְעָם עַד־עוֹלָם וְאַתָּה יְהוָה הָיִיתָ לָהֶם לֵאלֹהִים׃ 20.19. אָנֹכִי שְׁלֻמֵי אֱמוּנֵי יִשְׂרָאֵל אַתָּה מְבַקֵּשׁ לְהָמִית עִיר וְאֵם בְּיִשְׂרָאֵל לָמָּה תְבַלַּע נַחֲלַת יְהוָה׃ | 1.20. Tell it not in Gat, publish it not in the streets of Ashqelon; lest the daughters of the Pelishtim rejoice, lest the daughters of the uncircumcised triumph." 6.14. And David leaped about before the Lord with all his might; and David was girded with a linen efod." 6.15. So David and all the house of Yisra᾽el brought up the ark of the Lord with shouting, and with the sound of the shofar." 6.16. And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart." 6.19. And he made a distribution among all the people, among the whole multitude of Yisra᾽el, both men and women, to everyone a cake of bread, and a good piece of meat, and a cake of raisins. So all the people departed everyone to his house." 7.1. And it came to pass, when the king sat in his house, and the Lord had given him rest round about from all his enemies;" 7.2. that the king said to Natan the prophet, See now, I dwell in a house of cedar, but the ark of God dwells within curtain." 7.10. Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning," 7.11. and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house." 7.12. And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom." 7.13. He shall build a house for my name, and I will make firm the throne of his kingdom for ever." 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:" 7.16. And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever." 7.22. Therefore Thou art great, O Lord God: for there is none like Thee, neither is there any god besides Thee, according to all that we have heard with our ears." 7.23. And what one nation in the earth is like Thy people, like Yisra᾽el, whom God went to redeem for a people to himself, and to make himself a name, and to do like the great things and terrible which Thou didst for Thy land, by driving out from before Thy people, whom Thou didst redeem to Thee from Miżrayim, the nations and their gods?" 7.24. For Thou hast confirmed to Thyself Thy people Yisra᾽el to be a people to Thee for ever: and Thou, Lord, art become their God." 20.19. I am of the peaceable and faithful in Yisra᾽el: thou seekest to destroy a city and a mother in Yisra᾽el: why wilt thou swallow up the inheritance of the Lord?" |
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18. Hebrew Bible, Amos, 3.15, 9.11 (8th cent. BCE - 6th cent. BCE)
| 3.15. וְהִכֵּיתִי בֵית־הַחֹרֶף עַל־בֵּית הַקָּיִץ וְאָבְדוּ בָּתֵּי הַשֵּׁן וְסָפוּ בָּתִּים רַבִּים נְאֻם־יְהוָה׃ 9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ | 3.15. And I will smite the winter-house with the summer-house; And the houses of ivory shall perish, And the great houses shall have an end, Saith the LORD." 9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;" |
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19. Hebrew Bible, Isaiah, 2.2, 10.5-10.14, 11.12, 13.16, 14.24, 19.14-19.15, 19.18-19.25, 25.1, 28.9, 33.18-33.19, 37.16-37.20, 41.22-41.23, 42.9, 42.13, 43.6, 45.3, 46.9-46.11, 48.14, 49.7, 51.3, 51.9-51.10, 66.1 (8th cent. BCE - 5th cent. BCE)
| 2.2. וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃ 2.2. בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃ 10.5. הוֹי אַשּׁוּר שֵׁבֶט אַפִּי וּמַטֶּה־הוּא בְיָדָם זַעְמִי׃ 10.6. בְּגוֹי חָנֵף אֲשַׁלְּחֶנּוּ וְעַל־עַם עֶבְרָתִי אֲצַוֶּנּוּ לִשְׁלֹל שָׁלָל וְלָבֹז בַּז ולשימו [וּלְשׂוּמוֹ] מִרְמָס כְּחֹמֶר חוּצוֹת׃ 10.7. וְהוּא לֹא־כֵן יְדַמֶּה וּלְבָבוֹ לֹא־כֵן יַחְשֹׁב כִּי לְהַשְׁמִיד בִּלְבָבוֹ וּלְהַכְרִית גּוֹיִם לֹא מְעָט׃ 10.8. כִּי יֹאמַר הֲלֹא שָׂרַי יַחְדָּו מְלָכִים׃ 10.9. הֲלֹא כְּכַרְכְּמִישׁ כַּלְנוֹ אִם־לֹא כְאַרְפַּד חֲמָת אִם־לֹא כְדַמֶּשֶׂק שֹׁמְרוֹן׃ 10.11. הֲלֹא כַּאֲשֶׁר עָשִׂיתִי לְשֹׁמְרוֹן וְלֶאֱלִילֶיהָ כֵּן אֶעֱשֶׂה לִירוּשָׁלִַם וְלַעֲצַבֶּיהָ׃ 10.12. וְהָיָה כִּי־יְבַצַּע אֲדֹנָי אֶת־כָּל־מַעֲשֵׂהוּ בְּהַר צִיּוֹן וּבִירוּשָׁלִָם אֶפְקֹד עַל־פְּרִי־גֹדֶל לְבַב מֶלֶךְ־אַשּׁוּר וְעַל־תִּפְאֶרֶת רוּם עֵינָיו׃ 10.13. כִּי אָמַר בְּכֹחַ יָדִי עָשִׂיתִי וּבְחָכְמָתִי כִּי נְבֻנוֹתִי וְאָסִיר גְּבוּלֹת עַמִּים ועתידתיהם [וַעֲתוּדוֹתֵיהֶם] שׁוֹשֵׂתִי וְאוֹרִיד כַּאבִּיר יוֹשְׁבִים׃ 10.14. וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים וְכֶאֱסֹף בֵּיצִים עֲזֻבוֹת כָּל־הָאָרֶץ אֲנִי אָסָפְתִּי וְלֹא הָיָה נֹדֵד כָּנָף וּפֹצֶה פֶה וּמְצַפְצֵף׃ 11.12. וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃ 13.16. וְעֹלְלֵיהֶם יְרֻטְּשׁוּ לְעֵינֵיהֶם יִשַּׁסּוּ בָּתֵּיהֶם וּנְשֵׁיהֶם תשגלנה [תִּשָּׁכַבְנָה׃] 14.24. נִשְׁבַּע יְהוָה צְבָאוֹת לֵאמֹר אִם־לֹא כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיָתָה וְכַאֲשֶׁר יָעַצְתִּי הִיא תָקוּם׃ 19.14. יְהוָה מָסַךְ בְּקִרְבָּהּ רוּחַ עִוְעִים וְהִתְעוּ אֶת־מִצְרַיִם בְּכָל־מַעֲשֵׂהוּ כְּהִתָּעוֹת שִׁכּוֹר בְּקִיאוֹ׃ 19.15. וְלֹא־יִהְיֶה לְמִצְרַיִם מַעֲשֶׂה אֲשֶׁר יַעֲשֶׂה רֹאשׁ וְזָנָב כִּפָּה וְאַגְמוֹן׃ 19.18. בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃ 19.19. בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃ 19.21. וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 19.23. בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃ 19.24. בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃ 19.25. אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃ 25.1. כִּי־תָנוּחַ יַד־יְהוָה בָּהָר הַזֶּה וְנָדוֹשׁ מוֹאָב תַּחְתָּיו כְּהִדּוּשׁ מַתְבֵּן במי [בְּמוֹ] מַדְמֵנָה׃ 25.1. יְהוָה אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן׃ 28.9. אֶת־מִי יוֹרֶה דֵעָה וְאֶת־מִי יָבִין שְׁמוּעָה גְּמוּלֵי מֵחָלָב עַתִּיקֵי מִשָּׁדָיִם׃ 33.18. לִבְּךָ יֶהְגֶּה אֵימָה אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר אֶת־הַמִּגְדָּלִים׃ 33.19. אֶת־עַם נוֹעָז לֹא תִרְאֶה עַם עִמְקֵי שָׂפָה מִשְּׁמוֹעַ נִלְעַג לָשׁוֹן אֵין בִּינָה׃ 37.16. יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 37.17. הַטֵּה יְהוָה אָזְנְךָ וּשְׁמָע פְּקַח יְהוָה עֵינֶךָ וּרְאֵה וּשְׁמַע אֵת כָּל־דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שָׁלַח לְחָרֵף אֱלֹהִים חָי׃ 37.18. אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־כָּל־הָאֲרָצוֹת וְאֶת־אַרְצָם׃ 37.19. וְנָתֹן אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃ 41.22. יַגִּישׁוּ וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה הָרִאשֹׁנוֹת מָה הֵנָּה הַגִּידוּ וְנָשִׂימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן אוֹ הַבָּאוֹת הַשְׁמִיעֻנוּ׃ 41.23. הַגִּידוּ הָאֹתִיּוֹת לְאָחוֹר וְנֵדְעָה כִּי אֱלֹהִים אַתֶּם אַף־תֵּיטִיבוּ וְתָרֵעוּ וְנִשְׁתָּעָה ונרא [וְנִרְאֶה] יַחְדָּו׃ 42.9. הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃ 42.13. יְהוָה כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף־יַצְרִיחַ עַל־אֹיְבָיו יִתְגַּבָּר׃ 43.6. אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל־תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ׃ 45.3. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.11. קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃ 48.14. הִקָּבְצוּ כֻלְּכֶם וּשֲׁמָעוּ מִי בָהֶם הִגִּיד אֶת־אֵלֶּה יְהוָה אֲהֵבוֹ יַעֲשֶׂה חֶפְצוֹ בְּבָבֶל וּזְרֹעוֹ כַּשְׂדִּים׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ 51.3. כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃ 51.9. עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃ 66.1. שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ 66.1. כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃ | 2.2. And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it." 10.5. O Asshur, the rod of Mine anger, In whose hand as a staff is Mine indignation!" 10.6. I do send him against an ungodly nation, And against the people of My wrath do I give him a charge, To take the spoil, and to take the prey, And to tread them down like the mire of the streets." 10.7. Howbeit he meaneth not so, Neither doth his heart think so; But it is in his heart to destroy, And to cut off nations not a few." 10.8. For he saith: ‘Are not my princes all of them kings?" 10.9. Is not Calno as Carchemish? Is not Hamath as Arpad? Is not Samaria as Damascus?" 10.10. As my hand hath reached the kingdoms of the idols, Whose graven images did exceed them of Jerusalem and of Samaria;" 10.11. Shall I not, as I have done unto Samaria and her idols, So do to Jerusalem and her idols?’" 10.12. Wherefore it shall come to pass, that when the Lord hath performed His whole work upon mount Zion and on Jerusalem, I will punish the fruit of the arrogant heart of the king of Assyria, and the glory of his haughty looks." 10.13. For he hath said: By the strength of my hand I have done it, And by my wisdom, for I am prudent; In that I have removed the bounds of the peoples, And have robbed their treasures, And have brought down as one mighty the inhabitants;" 10.14. And my hand hath found as a nest the riches of the peoples; And as one gathereth eggs that are forsaken, Have I gathered all the earth; And there was none that moved the wing, Or that opened mouth, or chirped." 11.12. And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth." 13.16. Their babes also shall be dashed in pieces before their eyes; Their houses shall be spoiled, And their wives ravished." 14.24. The LORD of hosts hath sworn, saying: Surely as I have thought, so shall it come to pass; And as I have purposed, so shall it stand," 19.14. The LORD hath mingled within her A spirit of dizziness; And they have caused Egypt to stagger in every work thereof, As a drunken man staggereth in his vomit." 19.15. Neither shall there be for Egypt any work, Which head or tail, palm-branch or rush, may do." 19.18. In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction." 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." 19.20. And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them." 19.21. And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it." 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them." 19.23. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians." 19.24. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;" 19.25. for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’" 25.1. O LORD, Thou art my God, I will exalt Thee, I will praise Thy name, For Thou hast done wonderful things; Even counsels of old, in faithfulness and truth." 28.9. Whom shall one teach knowledge? And whom shall one make to understand the message? Them that are weaned from the milk, Them that are drawn from the breasts?" 33.18. Thy heart shall muse on the terror: ‘Where is he that counted, where is he that weighed? Where is he that counted the towers?’" 33.19. Thou shalt not see the fierce people; A people of a deep speech that thou canst not perceive, of a stammering tongue that thou canst not understand." 37.16. ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth." 37.17. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear all the words of Sennacherib, who hath sent to taunt the living God." 37.18. of a truth, LORD, the kings of Assyria have laid waste all the countries, and their land," 37.19. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them." 37.20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the LORD, even Thou only.’" 41.22. Let them bring them forth, and declare unto us The things that shall happen; The former things, what are they? Declare ye, that we may consider, And know the end of them; Or announce to us things to come." 41.23. Declare the things that are to come hereafter, That we may know that ye are gods; Yea, do good, or do evil, That we may be dismayed, and behold it together." 42.9. Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them." 42.13. The LORD will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry, yea, He will shout aloud, He will prove Himself mighty against His enemies." 43.6. I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth;" 45.3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel." 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;" 46.11. Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it." 48.14. Assemble yourselves, all ye, and hear; Which among them hath declared these things? He whom the LORD loveth shall perform His pleasure on Babylon, And show His arm on the Chaldeans." 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee." 51.3. For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody." 51.9. Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?" 51.10. Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?" 66.1. Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?" |
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20. Hebrew Bible, Jeremiah, 2.2, 11.17, 11.22, 23.20, 31.33, 32.17-32.21, 32.23, 42.16, 49.20 (8th cent. BCE - 5th cent. BCE)
| 2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 11.22. לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי פֹקֵד עֲלֵיהֶם הַבַּחוּרִים יָמֻתוּ בַחֶרֶב בְּנֵיהֶם וּבְנוֹתֵיהֶם יָמֻתוּ בָּרָעָב׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 32.17. אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ בְּכֹחֲךָ הַגָּדוֹל וּבִזְרֹעֲךָ הַנְּטוּיָה לֹא־יִפָּלֵא מִמְּךָ כָּל־דָּבָר׃ 32.18. עֹשֶׂה חֶסֶד לַאֲלָפִים וּמְשַׁלֵּם עֲוֺן אָבוֹת אֶל־חֵיק בְּנֵיהֶם אַחֲרֵיהֶם הָאֵל הַגָּדוֹל הַגִּבּוֹר יְהוָה צְבָאוֹת שְׁמוֹ׃ 32.19. גְּדֹל הָעֵצָה וְרַב הָעֲלִילִיָּה אֲשֶׁר־עֵינֶיךָ פְקֻחוֹת עַל־כָּל־דַּרְכֵי בְּנֵי אָדָם לָתֵת לְאִישׁ כִּדְרָכָיו וְכִפְרִי מַעֲלָלָיו׃ 32.21. וַתֹּצֵא אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בְּאֹתוֹת וּבְמוֹפְתִים וּבְיָד חֲזָקָה וּבְאֶזְרוֹעַ נְטוּיָה וּבְמוֹרָא גָּדוֹל׃ 32.23. וַיָּבֹאוּ וַיִּרְשׁוּ אֹתָהּ וְלֹא־שָׁמְעוּ בְקוֹלֶךָ ובתרותך [וּבְתוֹרָתְךָ] לֹא־הָלָכוּ אֵת כָּל־אֲשֶׁר צִוִּיתָה לָהֶם לַעֲשׂוֹת לֹא עָשׂוּ וַתַּקְרֵא אֹתָם אֵת כָּל־הָרָעָה הַזֹּאת׃ 42.16. וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם בְּאֶרֶץ מִצְרָיִם וְהָרָעָב אֲשֶׁר־אַתֶּם דֹּאֲגִים מִמֶּנּוּ שָׁם יִדְבַּק אַחֲרֵיכֶם מִצְרַיִם וְשָׁם תָּמֻתוּ׃ | 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown." 11.22. therefore thus saith the LORD of hosts: Behold, I will punish them; The young men shall die by the sword, Their sons and their daughters shall die by famine;" 23.20. The anger of the LORD shall not return, until He have executed, and till He have performed the purposes of His heart; in the end of days ye shall consider it perfectly." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 32.17. ’Ah Lord GOD! behold, Thou hast made the heaven and the earth by Thy great power and by Thy outstretched arm; there is nothing too hard for Thee;" 32.18. who showest mercy unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, the LORD of hosts is His name;" 32.19. great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings;" 32.20. who didst set signs and wonders in the land of Egypt, even unto this day, and in Israel and among other men; and madest Thee a name, as at this day;" 32.21. and didst bring forth Thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror;" 32.23. and they came in, and possessed it; but they hearkened not to Thy voice, neither walked in Thy law; they have done nothing of all that Thou commandedst them to do; therefore Thou hast caused all this evil to befall them;" 42.16. then it shall come to pass, that the sword, which ye fear, shall overtake you there in the land of Egypt, and the famine, whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die." 49.20. Therefore hear ye the counsel of the LORD, That He hath taken against Edom; And His purposes, that He hath purposed against the inhabitants of Teman: Surely the least of the flock shall drag them away, Surely their habitation shall be appalled at them." |
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21. Hebrew Bible, Joshua, 1.1-1.2, 1.5-1.9, 1.13, 1.18, 2.2, 2.9-2.10, 8.22, 8.27, 8.30-8.35, 24.5-24.7 (8th cent. BCE - 5th cent. BCE)
| 1.1. וַיְצַו יְהוֹשֻׁעַ אֶת־שֹׁטְרֵי הָעָם לֵאמֹר׃ 1.1. וַיְהִי אַחֲרֵי מוֹת מֹשֶׁה עֶבֶד יְהוָה וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה לֵאמֹר׃ 1.2. מֹשֶׁה עַבְדִּי מֵת וְעַתָּה קוּם עֲבֹר אֶת־הַיַּרְדֵּן הַזֶּה אַתָּה וְכָל־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר אָנֹכִי נֹתֵן לָהֶם לִבְנֵי יִשְׂרָאֵל׃ 1.5. לֹא־יִתְיַצֵּב אִישׁ לְפָנֶיךָ כֹּל יְמֵי חַיֶּיךָ כַּאֲשֶׁר הָיִיתִי עִם־מֹשֶׁה אֶהְיֶה עִמָּךְ לֹא אַרְפְּךָ וְלֹא אֶעֶזְבֶךָּ׃ 1.6. חֲזַק וֶאֱמָץ כִּי אַתָּה תַּנְחִיל אֶת־הָעָם הַזֶּה אֶת־הָאָרֶץ אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתָם לָתֵת לָהֶם׃ 1.7. רַק חֲזַק וֶאֱמַץ מְאֹד לִשְׁמֹר לַעֲשׂוֹת כְּכָל־הַתּוֹרָה אֲשֶׁר צִוְּךָ מֹשֶׁה עַבְדִּי אַל־תָּסוּר מִמֶּנּוּ יָמִין וּשְׂמֹאול לְמַעַן תַּשְׂכִּיל בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ 1.9. הֲלוֹא צִוִּיתִיךָ חֲזַק וֶאֱמָץ אַל־תַּעֲרֹץ וְאַל־תֵּחָת כִּי עִמְּךָ יְהוָה אֱלֹהֶיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ׃ 1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 1.18. כָּל־אִישׁ אֲשֶׁר־יַמְרֶה אֶת־פִּיךָ וְלֹא־יִשְׁמַע אֶת־דְּבָרֶיךָ לְכֹל אֲשֶׁר־תְּצַוֶּנּוּ יוּמָת רַק חֲזַק וֶאֱמָץ׃ 2.2. וְאִם־תַּגִּידִי אֶת־דְּבָרֵנוּ זֶה וְהָיִינוּ נְקִיִּם מִשְּׁבֻעָתֵךְ אֲשֶׁר הִשְׁבַּעְתָּנוּ׃ 2.2. וַיֵּאָמַר לְמֶלֶךְ יְרִיחוֹ לֵאמֹר הִנֵּה אֲנָשִׁים בָּאוּ הֵנָּה הַלַּיְלָה מִבְּנֵי יִשְׂרָאֵל לַחְפֹּר אֶת־הָאָרֶץ׃ 2.9. וַתֹּאמֶר אֶל־הָאֲנָשִׁים יָדַעְתִּי כִּי־נָתַן יְהוָה לָכֶם אֶת־הָאָרֶץ וְכִי־נָפְלָה אֵימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם׃ 8.22. וְאֵלֶּה יָצְאוּ מִן־הָעִיר לִקְרָאתָם וַיִּהְיוּ לְיִשְׂרָאֵל בַּתָּוֶךְ אֵלֶּה מִזֶּה וְאֵלֶּה מִזֶּה וַיַּכּוּ אוֹתָם עַד־בִּלְתִּי הִשְׁאִיר־לוֹ שָׂרִיד וּפָלִיט׃ 8.27. רַק הַבְּהֵמָה וּשְׁלַל הָעִיר הַהִיא בָּזְזוּ לָהֶם יִשְׂרָאֵל כִּדְבַר יְהוָה אֲשֶׁר צִוָּה אֶת־יְהוֹשֻׁעַ׃ 8.31. כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל כַּכָּתוּב בְּסֵפֶר תּוֹרַת מֹשֶׁה מִזְבַּח אֲבָנִים שְׁלֵמוֹת אֲשֶׁר לֹא־הֵנִיף עֲלֵיהֶן בַּרְזֶל וַיַּעֲלוּ עָלָיו עֹלוֹת לַיהוָה וַיִּזְבְּחוּ שְׁלָמִים׃ 8.32. וַיִּכְתָּב־שָׁם עַל־הָאֲבָנִים אֵת מִשְׁנֵה תּוֹרַת מֹשֶׁה אֲשֶׁר כָּתַב לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 8.33. וְכָל־יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה כַּגֵּר כָּאֶזְרָח חֶצְיוֹ אֶל־מוּל הַר־גְּרִזִים וְהַחֶצְיוֹ אֶל־מוּל הַר־עֵיבָל כַּאֲשֶׁר צִוָּה מֹשֶׁה עֶבֶד־יְהוָה לְבָרֵךְ אֶת־הָעָם יִשְׂרָאֵל בָּרִאשֹׁנָה׃ 8.34. וְאַחֲרֵי־כֵן קָרָא אֶת־כָּל־דִּבְרֵי הַתּוֹרָה הַבְּרָכָה וְהַקְּלָלָה כְּכָל־הַכָּתוּב בְּסֵפֶר הַתּוֹרָה׃ 8.35. לֹא־הָיָה דָבָר מִכֹּל אֲשֶׁר־צִוָּה מֹשֶׁה אֲשֶׁר לֹא־קָרָא יְהוֹשֻׁעַ נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וְהַנָּשִׁים וְהַטַּף וְהַגֵּר הַהֹלֵךְ בְּקִרְבָּם׃ 24.5. וָאֶשְׁלַח אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וָאֶגֹּף אֶת־מִצְרַיִם כַּאֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ וְאַחַר הוֹצֵאתִי אֶתְכֶם׃ 24.6. וָאוֹצִיא אֶת־אֲבוֹתֵיכֶם מִמִּצְרַיִם וַתָּבֹאוּ הַיָּמָּה וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵי אֲבוֹתֵיכֶם בְּרֶכֶב וּבְפָרָשִׁים יַם־סוּף׃ 24.7. וַיִּצְעֲקוּ אֶל־יְהוָה וַיָּשֶׂם מַאֲפֵל בֵּינֵיכֶם וּבֵין הַמִּצְרִים וַיָּבֵא עָלָיו אֶת־הַיָּם וַיְכַסֵּהוּ וַתִּרְאֶינָה עֵינֵיכֶם אֵת אֲשֶׁר־עָשִׂיתִי בְּמִצְרָיִם וַתֵּשְׁבוּ בַמִּדְבָּר יָמִים רַבִּים׃ | 1.1. Now it came to pass after the death of Moses the servant of the LORD, that the LORD spoke unto Joshua the son of Nun, Moses’minister, saying:" 1.2. ’Moses My servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel." 1.5. There shall not any man be able to stand before thee all the days of thy life; as I was with Moses, so I will be with thee; I will not fail thee, nor forsake thee." 1.6. Be strong and of good courage; for thou shalt cause this people to inherit the land which I swore unto their fathers to give them." 1.7. Only be strong and very courageous, to observe to do according to all the law, which Moses My servant commanded thee; turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest." 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." 1.9. Have not I commanded thee? Be strong and of good courage; be not affrighted, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.’" 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land." 1.18. Whosoever he be that shall rebel against thy commandment, and shall not hearken unto thy words in all that thou commandest him, he shall be put to death; only be strong and of good courage.’" 2.2. And it was told the king of Jericho, saying: ‘Behold, there came men in hither to-night of the children of Israel to search out the land.’" 2.9. and she said unto the men: ‘I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you." 2.10. For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed." 8.22. And the other came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side; and they smote them, so that they let none of them remain or escape." 8.27. Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which He commanded Joshua." 8.30. Then Joshua built an altar unto the LORD, the God of Israel, in mount Ebal," 8.31. as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of unhewn stones, upon which no man had lifted up any iron; and they offered thereon burnt-offerings unto the LORD, and sacrificed peace-offerings." 8.32. And he wrote there upon the stones a copy of the law of Moses, which he wrote before the children of Israel." 8.33. And all Israel, and their elders and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, that bore the ark of the covet of the LORD, as well the stranger as the home-born; half of them in front of mount Gerizim and half of them in front of mount Ebal; as Moses the servant of the LORD had commanded at the first, that they should bless the people of Israel." 8.34. And afterward he read all the words of the law, the blessing and the curse, according to all that is written in the book of the law." 8.35. There was not a word of all that Moses commanded, which Joshua read not before all the assembly of Israel, and the women, and the little ones, and the strangers that walked among them." 24.5. And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof; and afterward I brought you out." 24.6. And I brought your fathers out of Egypt; and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea." 24.7. And when they cried out unto the LORD, He put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and ye dwelt in the wilderness many days." |
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22. Hebrew Bible, Judges, 3.11, 4.15, 4.23, 5.3-5.6, 5.8-5.9, 5.13-5.14, 5.16-5.17, 5.19-5.21, 5.24, 5.30-5.31, 8.28, 15.16 (8th cent. BCE - 5th cent. BCE)
| 3.11. וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה וַיָּמָת עָתְנִיאֵל בֶּן־קְנַז׃ 4.15. וַיָּהָם יְהוָה אֶת־סִיסְרָא וְאֶת־כָּל־הָרֶכֶב וְאֶת־כָּל־הַמַּחֲנֶה לְפִי־חֶרֶב לִפְנֵי בָרָק וַיֵּרֶד סִיסְרָא מֵעַל הַמֶּרְכָּבָה וַיָּנָס בְּרַגְלָיו׃ 4.23. וַיַּכְנַע אֱלֹהִים בַּיּוֹם הַהוּא אֵת יָבִין מֶלֶךְ־כְּנָעַן לִפְנֵי בְּנֵי יִשְׂרָאֵל׃ 5.3. שִׁמְעוּ מְלָכִים הַאֲזִינוּ רֹזְנִים אָנֹכִי לַיהוָה אָנֹכִי אָשִׁירָה אֲזַמֵּר לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 5.3. הֲלֹא יִמְצְאוּ יְחַלְּקוּ שָׁלָל רַחַם רַחֲמָתַיִם לְרֹאשׁ גֶּבֶר שְׁלַל צְבָעִים לְסִיסְרָא שְׁלַל צְבָעִים רִקְמָה צֶבַע רִקְמָתַיִם לְצַוְּארֵי שָׁלָל׃ 5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ 5.5. הָרִים נָזְלוּ מִפְּנֵי יְהוָה זֶה סִינַי מִפְּנֵי יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 5.6. בִּימֵי שַׁמְגַּר בֶּן־עֲנָת בִּימֵי יָעֵל חָדְלוּ אֳרָחוֹת וְהֹלְכֵי נְתִיבוֹת יֵלְכוּ אֳרָחוֹת עֲקַלְקַלּוֹת׃ 5.8. יִבְחַר אֱלֹהִים חֲדָשִׁים אָז לָחֶם שְׁעָרִים מָגֵן אִם־יֵרָאֶה וָרֹמַח בְּאַרְבָּעִים אֶלֶף בְּיִשְׂרָאֵל׃ 5.9. לִבִּי לְחוֹקְקֵי יִשְׂרָאֵל הַמִּתְנַדְּבִים בָּעָם בָּרֲכוּ יְהוָה׃ 5.13. אָז יְרַד שָׂרִיד לְאַדִּירִים עָם יְהוָה יְרַד־לִי בַּגִּבּוֹרִים׃ 5.14. מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק אַחֲרֶיךָ בִנְיָמִין בַּעֲמָמֶיךָ מִנִּי מָכִיר יָרְדוּ מְחֹקְקִים וּמִזְּבוּלֻן מֹשְׁכִים בְּשֵׁבֶט סֹפֵר׃ 5.16. לָמָּה יָשַׁבְתָּ בֵּין הַמִּשְׁפְּתַיִם לִשְׁמֹעַ שְׁרִקוֹת עֲדָרִים לִפְלַגּוֹת רְאוּבֵן גְּדוֹלִים חִקְרֵי־לֵב׃ 5.17. גִּלְעָד בְּעֵבֶר הַיַּרְדֵּן שָׁכֵן וְדָן לָמָּה יָגוּר אֳנִיּוֹת אָשֵׁר יָשַׁב לְחוֹף יַמִּים וְעַל מִפְרָצָיו יִשְׁכּוֹן׃ 5.19. בָּאוּ מְלָכִים נִלְחָמוּ אָז נִלְחֲמוּ מַלְכֵי כְנַעַן בְּתַעְנַךְ עַל־מֵי מְגִדּוֹ בֶּצַע כֶּסֶף לֹא לָקָחוּ׃ 5.21. נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז׃ 5.24. תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ׃ 5.31. כֵּן יֹאבְדוּ כָל־אוֹיְבֶיךָ יְהוָה וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה׃ 8.28. וַיִּכָּנַע מִדְיָן לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא יָסְפוּ לָשֵׂאת רֹאשָׁם וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בִּימֵי גִדְעוֹן׃ 15.16. וַיֹּאמֶר שִׁמְשׁוֹן בִּלְחִי הַחֲמוֹר חֲמוֹר חֲמֹרָתָיִם בִּלְחִי הַחֲמוֹר הִכֵּיתִי אֶלֶף אִישׁ׃ | 3.11. And the land was quiet for forty years. And ῾Otni᾽el the son of Qenaz died." 4.15. And the Lord confounded Sisera, and all his chariots, and all his host, with the edge of the sword before Baraq; so that Sisera alighted from his chariot, and fled away by foot." 4.23. So God subdued on that day Yavin the king of Kena῾an before the children of Yisra᾽el." 5.3. Hear, O kings; give ear, O princes; I will sing to the Lord; I will intone a melody to the God of Yisra᾽el." 5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." 5.5. The mountains melted from before the Lord, that Sinay before the Lord God of Yisra᾽el." 5.6. In the days of Shamgar the son of ῾Anat, in the days of Ya᾽el, the highways were unoccupied, and the travellers walked through crooked byways." 5.8. They chose new gods; then was war in the gates: was there a shield or spear seen among forty thousand in Yisra᾽el?" 5.9. My heart goes out to the governors of Yisra᾽el, that offered themselves willingly among the people. Bless the Lord!" 5.13. Then he made a remt have dominion over the nobles of the people: the Lord made me have dominion over the mighty ones." 5.14. From Efrayim came they, but rooted in ῾Amaleq, beyond thee, Binyamin with thy tribes; from Makhir came down leaders, and from Zevulun, those that handle the marshal’s staff." 5.16. Why then didst thou sit among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Re᾽uven, great were the heart searchings." 5.17. Gil῾ad dwells beyond the Yarden: and why did Dan remain by the ships? Asher continued on the sea shore, and abode by his bays." 5.19. The kings came and fought, then fought the kings of Kena῾an in Ta῾nakh by the waters of Megiddo; they took no gain of silver." 5.20. They fought from heaven; the stars in their courses fought against Sisera." 5.21. The wadi of Qishon swept them away, that ancient brook, the brook of Qishon. O my soul, march on in strength." 5.24. Blessed above women is Ya᾽el the wife of Ĥever the Qenite, blessed is she more than women in the tent." 5.30. Have they not found booty? have they not divided the prey; to every man a damsel or two; to Sisera a booty of divers colours, a plunder of many coloured needlework, dyed double worked garments for the necks of the spoilers." 5.31. So let all Thy enemies perish, O Lord: but let them that love him be as the sun when it comes out in its might. And the land was quiet for forty years." 8.28. Thus was Midyan subdued before the children of Yisra᾽el, so that they lifted up their heads no more. And the country was in quietness for forty years in the days of Gid῾on." 15.16. And Shimshon said, With the jawbone of an ass, heaps upon heaps; with the jaw of an ass have I slain a thousand men." |
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23. Hebrew Bible, Ezekiel, 11.17, 20.34, 29.3, 32.2-32.8, 37.27, 39.9 (6th cent. BCE - 5th cent. BCE)
| 11.17. לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃ 20.34. וְהוֹצֵאתִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפוֹצֹתֶם בָּם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה׃ 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ 32.2. בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃ 32.2. בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃ 32.3. שָׁמָּה נְסִיכֵי צָפוֹן כֻּלָּם וְכָל־צִדֹנִי אֲשֶׁר־יָרְדוּ אֶת־חֲלָלִים בְּחִתִּיתָם מִגְבוּרָתָם בּוֹשִׁים וַיִּשְׁכְּבוּ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃ 32.3. כֹּה אָמַר אֲדֹנָי יְהוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת־רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי׃ 32.4. וּנְטַשְׁתִּיךָ בָאָרֶץ עַל־פְּנֵי הַשָּׂדֶה אֲטִילֶךָ וְהִשְׁכַּנְתִּי עָלֶיךָ כָּל־עוֹף הַשָּׁמַיִם וְהִשְׂבַּעְתִּי מִמְּךָ חַיַּת כָּל־הָאָרֶץ׃ 32.5. וְנָתַתִּי אֶת־בְּשָׂרְךָ עַל־הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ׃ 32.6. וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל־הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ׃ 32.7. וְכִסֵּיתִי בְכַבּוֹתְךָ שָׁמַיִם וְהִקְדַּרְתִּי אֶת־כֹּכְבֵיהֶם שֶׁמֶשׁ בֶּעָנָן אֲכַסֶּנּוּ וְיָרֵחַ לֹא־יָאִיר אוֹרוֹ׃ 32.8. כָּל־מְאוֹרֵי אוֹר בַּשָּׁמַיִם אַקְדִּירֵם עָלֶיךָ וְנָתַתִּי חֹשֶׁךְ עַל־אַרְצְךָ נְאֻם אֲדֹנָי יְהוִה׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 39.9. וְיָצְאוּ יֹשְׁבֵי עָרֵי יִשְׂרָאֵל וּבִעֲרוּ וְהִשִּׂיקוּ בְּנֶשֶׁק וּמָגֵן וְצִנָּה בְּקֶשֶׁת וּבְחִצִּים וּבְמַקֵּל יָד וּבְרֹמַח וּבִעֲרוּ בָהֶם אֵשׁ שֶׁבַע שָׁנִים׃ | 11.17. therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel." 20.34. and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with fury poured out;" 29.3. speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself." 32.2. ’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers." 32.3. Thus saith the Lord GOD: I will therefore spread out My net over thee With a company of many peoples; And they shall bring thee up in My net." 32.4. And I will cast thee upon the land, I will hurl thee upon the open field, And will cause all the fowls of the heaven to settle upon thee, And I will fill the beasts of the whole earth with thee." 32.5. And I will lay thy flesh upon the mountains, And fill the valleys with thy foulness." 32.6. I will also water with thy blood the land wherein thou swimmest, even to the mountains; And the channels shall be full of thee." 32.7. And when I shall extinguish thee, I will cover the heaven, And make the stars thereof black; I will cover the sun with a cloud, And the moon shall not give her light." 32.8. All the bright lights of heaven Will I make black over thee, And set darkness upon thy land, Saith the Lord GOD." 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people." 39.9. And they that dwell in the cities of Israel shall go forth, and shall make fires of the weapons and use them as fuel, both the shields and the bucklers, the bows and the arrows, and the hand-staves, and the spears, and they shall make fires of them seven years;" |
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24. Hebrew Bible, 1 Chronicles, 25.3 (5th cent. BCE - 3rd cent. BCE)
| 25.3. לִידוּתוּן בְּנֵי יְדוּתוּן גְּדַלְיָהוּ וּצְרִי וִישַׁעְיָהוּ חֲשַׁבְיָהוּ וּמַתִּתְיָהוּ שִׁשָּׁה עַל יְדֵי אֲבִיהֶם יְדוּתוּן בַּכִּנּוֹר הַנִּבָּא עַל־הֹדוֹת וְהַלֵּל לַיהוָה׃ 25.3. לִשְׁלֹשָׁה וְעֶשְׂרִים לְמַחֲזִיאוֹת בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר׃ | 25.3. of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising the LORD." |
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25. Hebrew Bible, 2 Chronicles, 2.11, 13.6, 13.12, 13.14, 14.8-14.12, 20.2, 20.5, 20.7-20.12, 20.14-20.17, 20.20-20.22, 20.26-20.27, 36.17 (5th cent. BCE - 3rd cent. BCE)
| 2.11. וַיֹּאמֶר חוּרָם בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָשָׂה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲשֶׁר נָתַן לְדָוִיד הַמֶּלֶךְ בֵּן חָכָם יוֹדֵעַ שֵׂכֶל וּבִינָה אֲשֶׁר יִבְנֶה־בַּיִת לַיהוָה וּבַיִת לְמַלְכוּתוֹ׃ 13.6. וַיָּקָם יָרָבְעָם בֶּן־נְבָט עֶבֶד שְׁלֹמֹה בֶן־דָּוִיד וַיִּמְרֹד עַל־אֲדֹנָיו׃ 13.12. וְהִנֵּה עִמָּנוּ בָרֹאשׁ הָאֱלֹהִים וְכֹהֲנָיו וַחֲצֹצְרוֹת הַתְּרוּעָה לְהָרִיעַ עֲלֵיכֶם בְּנֵי יִשְׂרָאֵל אַל־תִּלָּחֲמוּ עִם־יְהוָה אֱלֹהֵי־אֲבֹתֵיכֶם כִּי־לֹא תַצְלִיחוּ׃ 13.14. וַיִּפְנוּ יְהוּדָה וְהִנֵּה לָהֶם הַמִּלְחָמָה פָּנִים וְאָחוֹר וַיִּצְעֲקוּ לַיהוָה וְהַכֹּהֲנִים מחצצרים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ 14.8. וַיֵּצֵא אֲלֵיהֶם זֶרַח הַכּוּשִׁי בְּחַיִל אֶלֶף אֲלָפִים וּמַרְכָּבוֹת שְׁלֹשׁ מֵאוֹת וַיָּבֹא עַד־מָרֵשָׁה׃ 14.9. וַיֵּצֵא אָסָא לְפָנָיו וַיַּעַרְכוּ מִלְחָמָה בְּגֵיא צְפַתָה לְמָרֵשָׁה׃ 14.11. וַיִּגֹּף יְהוָה אֶת־הַכּוּשִׁים לִפְנֵי אָסָא וְלִפְנֵי יְהוּדָה וַיָּנֻסוּ הַכּוּשִׁים׃ 14.12. וַיִּרְדְּפֵם אָסָא וְהָעָם אֲשֶׁר־עִמּוֹ עַד־לִגְרָר וַיִּפֹּל מִכּוּשִׁים לְאֵין לָהֶם מִחְיָה כִּי־נִשְׁבְּרוּ לִפְנֵי־יְהוָה וְלִפְנֵי מַחֲנֵהוּ וַיִּשְׂאוּ שָׁלָל הַרְבֵּה מְאֹד׃ 20.2. וַיָּבֹאוּ וַיַּגִּידוּ לִיהוֹשָׁפָט לֵאמֹר בָּא עָלֶיךָ הָמוֹן רָב מֵעֵבֶר לַיָּם מֵאֲרָם וְהִנָּם בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי׃ 20.2. וַיַּשְׁכִּימוּ בַבֹּקֶר וַיֵּצְאוּ לְמִדְבַּר תְּקוֹעַ וּבְצֵאתָם עָמַד יְהוֹשָׁפָט וַיֹּאמֶר שְׁמָעוּנִי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ׃ 20.5. וַיַּעֲמֹד יְהוֹשָׁפָט בִּקְהַל יְהוּדָה וִירוּשָׁלִַם בְּבֵית יְהוָה לִפְנֵי הֶחָצֵר הַחֲדָשָׁה׃ 20.7. הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ 20.8. וַיֵּשְׁבוּ־בָהּ וַיִּבְנוּ לְךָ בָּהּ מִקְדָּשׁ לְשִׁמְךָ לֵאמֹר׃ 20.9. אִם־תָּבוֹא עָלֵינוּ רָעָה חֶרֶב שְׁפוֹט וְדֶבֶר וְרָעָב נַעַמְדָה לִפְנֵי הַבַּיִת הַזֶּה וּלְפָנֶיךָ כִּי שִׁמְךָ בַּבַּיִת הַזֶּה וְנִזְעַק אֵלֶיךָ מִצָּרָתֵנוּ וְתִשְׁמַע וְתוֹשִׁיעַ׃ 20.11. וְהִנֵּה־הֵם גֹּמְלִים עָלֵינוּ לָבוֹא לְגָרְשֵׁנוּ מִיְּרֻשָּׁתְךָ אֲשֶׁר הוֹרַשְׁתָּנוּ׃ 20.12. אֱלֹהֵינוּ הֲלֹא תִשְׁפָּט־בָּם כִּי אֵין בָּנוּ כֹּחַ לִפְנֵי הֶהָמוֹן הָרָב הַזֶּה הַבָּא עָלֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה־נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ׃ 20.14. וְיַחֲזִיאֵל בֶּן־זְכַרְיָהוּ בֶּן־בְּנָיָה בֶּן־יְעִיאֵל בֶּן־מַתַּנְיָה הַלֵּוִי מִן־בְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ יְהוָה בְּתוֹךְ הַקָּהָל׃ 20.15. וַיֹּאמֶר הַקְשִׁיבוּ כָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם וְהַמֶּלֶךְ יְהוֹשָׁפָט כֹּה־אָמַר יְהוָה לָכֶם אַתֶּם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי הֶהָמוֹן הָרָב הַזֶּה כִּי לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים׃ 20.16. מָחָר רְדוּ עֲלֵיהֶם הִנָּם עֹלִים בְּמַעֲלֵה הַצִּיץ וּמְצָאתֶם אֹתָם בְּסוֹף הַנַּחַל פְּנֵי מִדְבַּר יְרוּאֵל׃ 20.17. לֹא לָכֶם לְהִלָּחֵם בָּזֹאת הִתְיַצְּבוּ עִמְדוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה עִמָּכֶם יְהוּדָה וִירוּשָׁלִַם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מָחָר צְאוּ לִפְנֵיהֶם וַיהוָה עִמָּכֶם׃ 20.21. וַיִּוָּעַץ אֶל־הָעָם וַיַּעֲמֵד מְשֹׁרֲרִים לַיהוָה וּמְהַלְלִים לְהַדְרַת־קֹדֶשׁ בְּצֵאת לִפְנֵי הֶחָלוּץ וְאֹמְרִים הוֹדוּ לַיהוָה כִּי לְעוֹלָם חַסְדּוֹ׃ 20.22. וּבְעֵת הֵחֵלּוּ בְרִנָּה וּתְהִלָּה נָתַן יְהוָה מְאָרְבִים עַל־בְּנֵי עַמּוֹן מוֹאָב וְהַר־שֵׂעִיר הַבָּאִים לִיהוּדָה וַיִּנָּגֵפוּ׃ 20.26. וּבַיּוֹם הָרְבִעִי נִקְהֲלוּ לְעֵמֶק בְּרָכָה כִּי־שָׁם בֵּרֲכוּ אֶת־יְהוָה עַל־כֵּן קָרְאוּ אֶת־שֵׁם הַמָּקוֹם הַהוּא עֵמֶק בְּרָכָה עַד־הַיּוֹם׃ 20.27. וַיָּשֻׁבוּ כָּל־אִישׁ יְהוּדָה וִירוּשָׁלִַם וִיהוֹשָׁפָט בְּרֹאשָׁם לָשׁוּב אֶל־יְרוּשָׁלִַם בְּשִׂמְחָה כִּי־שִׂמְּחָם יְהוָה מֵאוֹיְבֵיהֶם׃ 36.17. וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃ | 2.11. Huram said moreover: ‘Blessed be the LORD, the God of Israel, that made heaven and earth, who hath given to David the king a wise son, endued with discretion and understanding, that should build a house for the LORD, and a house for his kingdom." 13.6. Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his lord." 13.12. And, behold, God is with us at our head, and His priests with the trumpets of alarm to sound an alarm against you. O children of Israel, fight ye not against the LORD, the God of your fathers; for ye shall not prosper.’" 13.14. And when Judah looked back, behold, the battle was before and behind them; and they cried unto the LORD, and the priests sounded with the trumpets." 14.8. And there came out against them Zerah the Ethiopian with an army of a thousand thousand, and three hundred chariots; and he came unto Mareshah." 14.9. Then Asa went out to meet him, and they set the battle in array in the valley of Zephath at Mareshah." 14.10. And Asa cried unto the LORD his God, and said: ‘LORD, there is none beside Thee to help, between the mighty and him that hath no strength; help us, O LORD our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the LORD our God; let not man prevail against Thee.’" 14.11. So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled." 14.12. And Asa and the people that were with him pursued them unto Gerar; and there fell of the Ethiopians so that none remained alive; for they were shattered before the LORD, and before His host; and they carried away very much booty." 20.2. Then there came some that told Jehoshaphat, saying: ‘There cometh a great multitude against thee from beyond the sea from Aram; and, behold, they are in Hazazon-tamar’—the same is En-gedi." 20.5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court;" 20.7. Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?" 20.8. And they dwelt therein, and have built Thee a sanctuary therein for Thy name, saying:" 20.9. If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before Thee—for Thy name is in this house—and cry unto Thee in our affliction, and Thou wilt hear and save." 20.10. And now, behold, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;" 20.11. behold, they render unto us [evil], to come to cast us out of Thy possession, which Thou hast given us to inherit." 20.12. O our God, wilt Thou not execute judgment on them? for we have no might against this great multitude that cometh against us; neither know we what to do; but our eyes are upon Thee.’" 20.14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of the LORD in the midst of the congregation;" 20.15. and he said: ‘Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: thus saith the LORD unto you: Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God’s." 20.16. To-morrow go ye down against them; behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel." 20.17. Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem; fear not, nor be dismayed; to-morrow go out against them; for the LORD is with you.’" 20.20. And they rose early in the morning, and went forth into the wilderness of Tekoa; and as they went forth, Jehoshaphat stood and said: ‘Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the LORD your God, so shall ye be established; believe His prophets, so shall ye prosper.’" 20.21. And when he had taken counsel with the people, he appointed them that should sing unto the LORD, and praise in the beauty of holiness, as they went out before the army, and say: ‘Give thanks unto the LORD, for His mercy endureth for ever.’" 20.22. And when they began to sing and to praise, the LORD set liers-in-wait against the children of Ammon, Moab, and mount Seir, that were come against Judah; and they were smitten." 20.26. And on the fourth day they assembled themselves in the valley of Beracah; for there they blessed the LORD; therefore the name of that place was called The valley of Beracah, unto this day." 20.27. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go back to Jerusalem with joy; for the LORD had made them to rejoice over their enemies." 36.17. Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand." |
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26. Hebrew Bible, Ezra, 1.3, 9.6-9.15 (5th cent. BCE - 4th cent. BCE)
| 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 9.6. וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם׃ 9.7. מִימֵי אֲבֹתֵינוּ אֲנַחְנוּ בְּאַשְׁמָה גְדֹלָה עַד הַיּוֹם הַזֶּה וּבַעֲוֺנֹתֵינוּ נִתַּנּוּ אֲנַחְנוּ מְלָכֵינוּ כֹהֲנֵינוּ בְּיַד מַלְכֵי הָאֲרָצוֹת בַּחֶרֶב בַּשְּׁבִי וּבַבִּזָּה וּבְבֹשֶׁת פָּנִים כְּהַיּוֹם הַזֶּה׃ 9.8. וְעַתָּה כִּמְעַט־רֶגַע הָיְתָה תְחִנָּה מֵאֵת יְהוָה אֱלֹהֵינוּ לְהַשְׁאִיר לָנוּ פְּלֵיטָה וְלָתֶת־לָנוּ יָתֵד בִּמְקוֹם קָדְשׁוֹ לְהָאִיר עֵינֵינוּ אֱלֹהֵינוּ וּלְתִתֵּנוּ מִחְיָה מְעַט בְּעַבְדֻתֵנוּ׃ 9.9. כִּי־עֲבָדִים אֲנַחְנוּ וּבְעַבְדֻתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ וַיַּט־עָלֵינוּ חֶסֶד לִפְנֵי מַלְכֵי פָרַס לָתֶת־לָנוּ מִחְיָה לְרוֹמֵם אֶת־בֵּית אֱלֹהֵינוּ וּלְהַעֲמִיד אֶת־חָרְבֹתָיו וְלָתֶת־לָנוּ גָדֵר בִּיהוּדָה וּבִירוּשָׁלִָם׃ 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12. וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃ 9.13. וְאַחֲרֵי כָּל־הַבָּא עָלֵינוּ בְּמַעֲשֵׂינוּ הָרָעִים וּבְאַשְׁמָתֵנוּ הַגְּדֹלָה כִּי אַתָּה אֱלֹהֵינוּ חָשַׂכְתָּ לְמַטָּה מֵעֲוֺנֵנוּ וְנָתַתָּה לָּנוּ פְּלֵיטָה כָּזֹאת׃ 9.14. הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃ 9.15. יְהוָה אֱלֹהֵי יִשְׂרָאֵל צַדִּיק אַתָּה כִּי־נִשְׁאַרְנוּ פְלֵיטָה כְּהַיּוֹם הַזֶּה הִנְנוּ לְפָנֶיךָ בְּאַשְׁמָתֵינוּ כִּי אֵין לַעֲמוֹד לְפָנֶיךָ עַל־זֹאת׃ | 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." 9.6. and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens." 9.7. Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day." 9.8. And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage." 9.9. For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a fence in Judah and in Jerusalem." 9.10. And now, O our God, what shall we say after this? for we have forsaken Thy commandments," 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." 9.13. And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt," 9.14. shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?" 9.15. O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’" |
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27. Hebrew Bible, Nehemiah, 1.4-1.11, 9.6-9.37 (5th cent. BCE - 4th cent. BCE)
| 1.4. וַיְהִי כְּשָׁמְעִי אֶת־הַדְּבָרִים הָאֵלֶּה יָשַׁבְתִּי וָאֶבְכֶּה וָאֶתְאַבְּלָה יָמִים וָאֱהִי צָם וּמִתְפַּלֵּל לִפְנֵי אֱלֹהֵי הַשָּׁמָיִם׃ 1.5. וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 1.6. תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת וְעֵינֶיךָ פְתֻוּחוֹת לִשְׁמֹעַ אֶל־תְּפִלַּת עַבְדְּךָ אֲשֶׁר אָנֹכִי מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם יוֹמָם וָלַיְלָה עַל־בְּנֵי יִשְׂרָאֵל עֲבָדֶיךָ וּמִתְוַדֶּה עַל־חַטֹּאות בְּנֵי־יִשְׂרָאֵל אֲשֶׁר חָטָאנוּ לָךְ וַאֲנִי וּבֵית־אָבִי חָטָאנוּ׃ 1.7. חֲבֹל חָבַלְנוּ לָךְ וְלֹא־שָׁמַרְנוּ אֶת־הַמִּצְוֺת וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדֶּךָ׃ 1.8. זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃ 1.9. וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים [וַהֲבִיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃ 1.11. אָנָּא אֲדֹנָי תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּפִלַּת עֲבָדֶיךָ הַחֲפֵצִים לְיִרְאָה אֶת־שְׁמֶךָ וְהַצְלִיחָה־נָּא לְעַבְדְּךָ הַיּוֹם וּתְנֵהוּ לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּלֶךְ׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.7. אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃ 9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16. וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17. וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃ 9.18. אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21. וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ 9.22. וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ 9.23. וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24. וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25. וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26. וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28. וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31. וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33. וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34. וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35. וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36. הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37. וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃ | 1.4. And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days; and I fasted and prayed before the God of heaven," 1.5. and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;" 1.6. let Thine ear now be attentive, and Thine eyes open, that Thou mayest hearken unto the prayer of Thy servant, which I pray before Thee at this time, day and night, for the children of Israel Thy servants, while I confess the sins of the children of Israel, which we have sinned against Thee; yea, I and my father’s house have sinned." 1.7. We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the ordices which Thou didst command Thy servant Moses." 1.8. Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples;" 1.9. but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there." 1.10. Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand." 1.11. O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who delight to fear Thy name; and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man.’ Now I was cupbearer to the king." 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee." 9.7. Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;" 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;" 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;" 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day." 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters." 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;" 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them." 9.16. But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments," 9.17. and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not." 9.18. Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;" 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go." 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." 9.21. Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not." 9.22. Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan." 9.23. Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it." 9.24. So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would." 9.25. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness." 9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations." 9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries." 9.28. But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;" 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear." 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands." 9.31. Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God." 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day." 9.33. Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;" 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them." 9.35. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works." 9.36. Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it." 9.37. And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’" |
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28. Herodotus, Histories, 8.124 (5th cent. BCE - 5th cent. BCE)
| 8.124. The Greeks were too jealous to assign the prize and sailed away each to his own place, leaving the matter undecided; nevertheless, Themistocles was lauded, and throughout all of Hellas was deemed the wisest man by far of the Greeks. ,However, because he had not received from those that fought at Salamis the honor due to his preeminence, he immediately afterwards went to Lacedaemon in order that he might receive honor there. The Lacedaemonians welcomed him and paid him high honor. They bestowed on Eurybiades a crown of olive as the reward of excellence and another such crown on Themistocles for his wisdom and cleverness. They also gave him the finest chariot in Sparta, ,and with many words of praise, they sent him home with the three hundred picked men of Sparta who are called Knights to escort him as far as the borders of Tegea. Themistocles was the only man of whom we know to whom the Spartans gave this escort. |
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29. Septuagint, Tobit, 3.11-3.15, 8.17, 13.10-13.13 (4th cent. BCE - 2nd cent. BCE)
| 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 3.12. And now, O Lord, I have turned my eyes and my face toward thee. 3.13. Command that I be released from the earth and that I hear reproach no more. 3.14. Thou knowest, O Lord, that I am innocent of any sin with man 3.15. and that I did not stain my name or the name of my father in the land of my captivity. I am my fathers only child, and he has no child to be his heir, no near kinsman or kinsmans son for whom I should keep myself as wife. Already seven husbands of mine are dead. Why should I live? But if it be not pleasing to thee to take my life, command that respect be shown to me and pity be taken upon me, and that I hear reproach no more. 8.17. Blessed art thou, because thou hast had compassion on two only children. Show them mercy, O Lord;and bring their lives to fulfilment in health and happiness and mercy. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. |
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30. Theocritus, Idylls, 17.11-17.13 (4th cent. BCE - 3rd cent. BCE)
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31. Ezekiel The Tragedian, Exagoge, 124 (3rd cent. BCE - 1st cent. BCE)
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32. Anon., Jubilees, 25.13-25.14 (2nd cent. BCE - 2nd cent. BCE)
| 25.13. And, despite all that he hath commanded me, these two and twenty years my brother hath striven with me, and spoken frequently to me and said: 'My brother, take to wife a sister of my two wives'; 25.14. but I refuse to do as he hath done. I swear before thee, mother, that all the days of my life I will not take me a wife from the daughters of the seed of Canaan, and I will not act wickedly as my brother hath done. |
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33. Anon., Testament of Job, 49-50, 48 (2nd cent. BCE - 2nd cent. CE)
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34. Dead Sea Scrolls, Damascus Covenant, 3.12-4.4, 15.2, 15.9, 15.12 (2nd cent. BCE - 1st cent. CE)
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35. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.12-4.4, 15.2, 15.9, 15.12 (2nd cent. BCE - 1st cent. CE)
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36. Dead Sea Scrolls, 11Qpsa, 28.3, 28.7-28.8 (2nd cent. BCE - 1st cent. CE)
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37. Dead Sea Scrolls, 11Qt, 29.9-29.10 (2nd cent. BCE - 1st cent. CE)
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38. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.1-1.7, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)
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39. Dead Sea Scrolls, 4Q504, 8, 4 (2nd cent. BCE - 1st cent. CE)
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40. Dead Sea Scrolls, Community Rule, 8.15, 8.22 (2nd cent. BCE - 1st cent. CE)
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41. Dead Sea Scrolls, Compositions 11Q5, 28.3, 28.7-28.8 (2nd cent. BCE - 1st cent. CE)
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42. Hebrew Bible, Daniel, 9.4-9.20 (2nd cent. BCE - 2nd cent. BCE)
| 9.4. וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 9.5. חָטָאנוּ וְעָוִינוּ והרשענו [הִרְשַׁעְנוּ] וּמָרָדְנוּ וְסוֹר מִמִּצְוֺתֶךָ וּמִמִּשְׁפָּטֶיךָ׃ 9.6. וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ׃ 9.7. לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ׃ 9.8. יְהוָה לָנוּ בֹּשֶׁת הַפָּנִים לִמְלָכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ אֲשֶׁר חָטָאנוּ לָךְ׃ 9.9. לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת כִּי מָרַדְנוּ בּוֹ׃ 9.11. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃ 9.12. וַיָּקֶם אֶת־דבריו [דְּבָרוֹ ] אֲשֶׁר־דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שְׁפָטוּנוּ לְהָבִיא עָלֵינוּ רָעָה גְדֹלָה אֲשֶׁר לֹא־נֶעֶשְׂתָה תַּחַת כָּל־הַשָּׁמַיִם כַּאֲשֶׁר נֶעֶשְׂתָה בִּירוּשָׁלִָם׃ 9.13. כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃ 9.14. וַיִּשְׁקֹד יְהוָה עַל־הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי־צַדִּיק יְהוָה אֱלֹהֵינוּ עַל־כָּל־מַעֲשָׂיו אֲשֶׁר עָשָׂה וְלֹא שָׁמַעְנוּ בְּקֹלוֹ׃ 9.15. וְעַתָּה אֲדֹנָי אֱלֹהֵינוּ אֲשֶׁר הוֹצֵאתָ אֶת־עַמְּךָ מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה וַתַּעַשׂ־לְךָ שֵׁם כַּיּוֹם הַזֶּה חָטָאנוּ רָשָׁעְנוּ׃ 9.16. אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב־נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלִַם הַר־קָדְשֶׁךָ כִּי בַחֲטָאֵינוּ וּבַעֲוֺנוֹת אֲבֹתֵינוּ יְרוּשָׁלִַם וְעַמְּךָ לְחֶרְפָּה לְכָל־סְבִיבֹתֵינוּ׃ 9.17. וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃ 9.18. הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃ 9.19. אֲדֹנָי שְׁמָעָה אֲדֹנָי סְלָחָה אֲדֹנָי הַקֲשִׁיבָה וַעֲשֵׂה אַל־תְּאַחַר לְמַעֲנְךָ אֱלֹהַי כִּי־שִׁמְךָ נִקְרָא עַל־עִירְךָ וְעַל־עַמֶּךָ׃ | 9.4. And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments," 9.5. we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordices;" 9.6. neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land." 9.7. Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee." 9.8. O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee." 9.9. To the Lord our God belong compassions and forgivenesses; for we have rebelled against Him;" 9.10. neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. ." 9.11. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him." 9.12. And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem." 9.13. As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth." 9.14. And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice." 9.15. And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly." 9.16. O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us." 9.17. Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake." 9.18. O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions." 9.19. O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’" 9.20. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;" |
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43. Septuagint, 1 Maccabees, 1.21-1.24, 4.9, 7.34, 7.36-7.38, 7.42-7.43, 7.47 (2nd cent. BCE - 2nd cent. BCE)
| 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance. 4.9. Remember how our fathers were saved at the Red Sea, when Pharaoh with his forces pursued them. 7.34. But he mocked them and derided them and defiled them and spoke arrogantly 7.36. Then the priests went in and stood before the altar and the temple, and they wept and said 7.37. Thou didst choose this house to be called by thy name,and to be for thy people a house of prayer and supplication. 7.38. Take vengeance on this man and on his army,and let them fall by the sword;remember their blasphemies,and let them live no longer. 7.42. So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness. 7.43. So the armies met in battle on the thirteenth day of the month of Adar. The army of Nicanor was crushed, and he himself was the first to fall in the battle. 7.47. Then the Jews seized the spoils and the plunder, and they cut off Nicanors head and the right hand which he so arrogantly stretched out, and brought them and displayed them just outside Jerusalem. |
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44. Septuagint, 2 Maccabees, 1.18, 1.23-1.24, 1.27-1.29, 2.4-2.8, 2.18, 2.21, 3.15, 3.20, 3.34, 3.39, 5.19, 5.21, 7.20-7.23, 7.27-7.29, 8.20, 9.4, 9.7-9.12, 9.20, 10.29, 11.10, 14.34-14.36, 15.3-15.4, 15.8, 15.21, 15.23, 15.34 (2nd cent. BCE - 2nd cent. BCE)
| 1.18. Since on the twenty-fifth day of Chislev we shall celebrate the purification of the temple, we thought it necessary to notify you, in order that you also may celebrate the feast of booths and the feast of the fire given when Nehemiah, who built the temple and the altar, offered sacrifices.' 1.23. And while the sacrifice was being consumed, the priests offered prayer -- the priests and every one. Jonathan led, and the rest responded, as did Nehemiah.' 1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,' 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 1.28. Afflict those who oppress and are insolent with pride. 1.29. Plant thy people in thy holy place, as Moses said.' 2.4. It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.' 2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.' 2.6. Some of those who followed him came up to mark the way, but could not find it.' 2.7. When Jeremiah learned of it, he rebuked them and declared: 'The place shall be unknown until God gathers his people together again and shows his mercy.' 2.8. And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.' 2.18. as he promised through the law. For we have hope in God that he will soon have mercy upon us and will gather us from everywhere under heaven into his holy place, for he has rescued us from great evils and has purified the place.' 2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,' 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.' 3.39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.' 5.19. But the Lord did not choose the nation for the sake of the holy place, but the place for the sake of the nation.' 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.' 7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,' 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 8.20. and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.20. If you and your children are well and your affairs are as you wish, I am glad. As my hope is in heaven,' 10.29. When the battle became fierce, there appeared to the enemy from heaven five resplendent men on horses with golden bridles, and they were leading the Jews.' 11.10. They advanced in battle order, having their heavenly ally, for the Lord had mercy on them.' 14.34. Having said this, he went away. Then the priests stretched forth their hands toward heaven and called upon the constant Defender of our nation, in these words:' 14.35. O Lord of all, who hast need of nothing, thou wast pleased that there be a temple for thy habitation among us;' 14.36. o now, O holy One, Lord of all holiness, keep undefiled for ever this house that has been so recently purified.' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day. 15.4. And when they declared, 'It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,' 15.8. And he exhorted his men not to fear the attack of the Gentiles, but to keep in mind the former times when help had come to them from heaven, and now to look for the victory which the Almighty would give them.' 15.21. Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.' 15.23. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.' 15.34. And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.' |
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45. Septuagint, Ecclesiasticus (Siracides), 36.11 (2nd cent. BCE - 2nd cent. BCE)
| 36.11. Gather all the tribes of Jacob,and give them their inheritance, as at the beginning. |
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46. Septuagint, Judith, 1.1, 2.4, 2.6, 2.9, 3.8, 4.3, 4.9-4.15, 5.3, 5.5, 5.10-5.13, 5.20-5.21, 5.23, 6.4, 6.19, 7.9, 8.11, 8.14, 8.21-8.22, 8.24, 9.1-9.14, 11.1, 11.10, 12.4, 12.8, 12.11-12.12, 13.4, 13.6-13.9, 13.11, 13.14, 13.18, 14.1, 15.1-15.7, 15.9, 15.12-15.13, 16.1-16.17 (2nd cent. BCE - 0th cent. CE)
| 1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana -- 2.4. When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him 2.6. Go and attack the whole west country, because they disobeyed my orders. 2.9. and I will lead them away captive to the ends of the whole earth. 3.8. And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god. 4.3. For they had only recently returned from the captivity, and all the people of Judea were newly gathered together, and the sacred vessels and the altar and the temple had been consecrated after their profanation. 4.9. And every man of Israel cried out to God with great fervor, and they humbled themselves with much fasting. 4.10. They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth. 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 4.14. And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel. 5.3. and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army? 5.5. Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant's mouth. 5.10. When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted. 5.11. So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them. 5.12. Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. 5.13. Then God dried up the Red Sea before them 5.20. Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them. 5.21. But if there is no transgression in their nation, then let my lord pass them by; for their Lord will defend them, and their God will protect them, and we shall be put to shame before the whole world. 5.23. For," they said, "we will not be afraid of the Israelites; they are a people with no strength or power for making war. 6.4. We will burn them up, and their mountains will be drunk with their blood, and their fields will be full of their dead. They cannot withstand us, but will utterly perish. So says King Nebuchadnezzar, the lord of the whole earth. For he has spoken; none of his words shall be in vain. 6.19. O Lord God of heaven, behold their arrogance, and have pity on the humiliation of our people, and look this day upon the faces of those who are consecrated to thee. 7.9. Let our lord hear a word, lest his army be defeated. 8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.21. For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration. 8.22. And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 8.24. Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said 9.2. O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it. 9.3. So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow. 9.5. For thou hast done these things and those that went before and those that followed; thou hast designed the things that are now, and those that are to come. Yea, the things thou didst intend came to pass 9.6. and the things thou didst will presented themselves and said, `Lo, we are here'; for all they ways are prepared in advance, and thy judgment is with foreknowledge. 9.7. Behold now, the Assyrians are increased in their might; they are exalted, with their horses and riders; they glory in the strength of their foot soldiers; they trust in shield and spear, in bow and sling, and know not that thou art the Lord who crushest wars; the Lord is thy name. 9.8. Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword. 9.9. Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan. 9.10. By the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman. 9.11. For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope. 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! 9.13. Make my deceitful words to be their wound and stripe, for they have planned cruel things against thy covet, and against thy consecrated house, and against the top of Zion, and against the house possessed by thy children. 9.14. And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone! 11.1. Then Holofernes said to her, "Take courage, woman, and do not be afraid in your heart, for I have never hurt any one who chose to serve Nebuchadnezzar, the king of all the earth. 11.10. Therefore, my lord and master, do not disregard what he said, but keep it in your mind, for it is true: our nation cannot be punished, nor can the sword prevail against them, unless they sin against their God. 12.4. Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do. 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. 12.11. And he said to Bagoas, the eunuch who had charge of his personal affairs, "Go now and persuade the Hebrew woman who is in your care to join us and eat and drink with us. 12.12. For it will be a disgrace if we let such a woman go without enjoying her company, for if we do not embrace her she will laugh at us. 13.4. So every one went out, and no one, either small or great, was left in the bedchamber. Then Judith, standing beside his bed, said in her heart, "O Lord God of all might, look in this hour upon the work of my hands for the exaltation of Jerusalem. 13.6. She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung there. 13.7. She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel! 13.8. And she struck his neck twice with all her might, and severed it from his body. 13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid 13.11. Judith called out from afar to the watchmen at the gates, "Open, open the gate! God, our God, is still with us, to show his power in Israel, and his strength against our enemies, even as he has done this day! 13.14. Then she said to them with a loud voice, "Praise God, O praise him! Praise God, who has not withdrawn his mercy from the house of Israel, but has destroyed our enemies by my hand this very night! 13.18. And Uzziah said to her, "O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies. 14.1. Then Judith said to them, "Listen to me, my brethren, and take this head and hang it upon the parapet of your wall. 15.1. When the men in the tents heard it, they were amazed at what had happened. 15.2. Fear and trembling came over them, so that they did not wait for one another, but with one impulse all rushed out and fled by every path across the plain and through the hill country. 15.3. Those who had camped in the hills around Bethulia also took to flight. Then the men of Israel, every one that was a soldier, rushed out upon them. 15.4. And Uzziah sent men to Betomasthaim and Bebai and Choba and Kola, and to all the frontiers of Israel, to tell what had taken place and to urge all to rush out upon their enemies to destroy them. 15.5. And when the Israelites heard it, with one accord they fell upon the enemy, and cut them down as far as Choba. Those in Jerusalem and all the hill country also came, for they were told what had happened in the camp of the enemy; and those in Gilead and in Galilee outflanked them with great slaughter, even beyond Damascus and its borders. 15.6. The rest of the people of Bethulia fell upon the Assyrian camp and plundered it, and were greatly enriched. 15.7. And the Israelites, when they returned from the slaughter, took possession of what remained, and the villages and towns in the hill country and in the plain got a great amount of booty, for there was a vast quantity of it. 15.9. And when they met her they all blessed her with one accord and said to her, "You are the exaltation of Jerusalem, you are the great glory of Israel, you are the great pride of our nation! 15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her; 15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips. 16.1. Then Judith began this thanksgiving before all Israel, and all the people loudly sang this song of praise. 16.2. And Judith said, Begin a song to my God with tambourines, sing to my Lord with cymbals. Raise to him a new psalm; exalt him, and call upon his name. 16.3. For God is the Lord who crushes wars; for he has delivered me out of the hands of my pursuers, and brought me to his camp, in the midst of the people. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. 16.5. He boasted that he would burn up my territory, and kill my young men with the sword, and dash my infants to the ground and seize my children as prey, and take my virgins as booty. 16.6. But the Lord Almighty has foiled them by the hand of a woman. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. 16.10. The Persians trembled at her boldness, the Medes were daunted at her daring. 16.11. Then my oppressed people shouted for joy; my weak people shouted and the enemy trembled; they lifted up their voices, and the enemy were turned back. 16.12. The sons of maidservants have pierced them through; they were wounded like the children of fugitives, they perished before the army of my Lord. 16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15. For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. 16.16. For every sacrifice as a fragrant offering is a small thing, and all fat for burnt offerings to thee is a very little thing, but he who fears the Lord shall be great for ever. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. |
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47. Septuagint, Wisdom of Solomon, 8.8, 18.6 (2nd cent. BCE - 1st cent. BCE)
| 8.8. And if any one longs for wide experience,she knows the things of old, and infers the things to come;she understands turns of speech and the solutions of riddles;she has foreknowledge of signs and wonders and of the outcome of seasons and times. 18.6. That night was made known beforehand to our fathers,so that they might rejoice in sure knowledge of the oaths in which they trusted. |
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48. Septuagint, 3 Maccabees, 2.2-2.3, 2.6, 2.9, 2.17, 6.4-6.5, 6.10 (2nd cent. BCE - 2nd cent. BCE)
| 2.2. Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace. 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians. 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name. 2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. 6.5. Sennacherib exulting in his countless forces, oppressive king of the Assyrians, who had already gained control of the whole world by the spear and was lifted up against your holy city, speaking grievous words with boasting and insolence, you, O Lord, broke in pieces, showing your power to many nations. |
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49. Philo of Alexandria, On Husbandry, 80-82, 79 (1st cent. BCE - missingth cent. CE)
| 79. But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices. |
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50. Philo of Alexandria, On The Preliminary Studies, 57-58, 56 (1st cent. BCE - missingth cent. CE)
| 56. And the father of this passion is very properly described as Eliphah; for this name, being interpreted, means "God has scattered me." But does it not follow that when God scatters, and disperses, and discards the soul, banishing it from himself, irrational passion is at once engendered? For He plants the mind which can really behold him, and which is really attached to God, the vine of a good kind, stretching out its roots so as to make them everlasting, and giving it abundance of fruit for the acquisition and enjoyment of the virtues. |
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51. Philo of Alexandria, On The Creation of The World, 154 (1st cent. BCE - missingth cent. CE)
| 154. And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the domit character of the soul, which is full of innumerable opinions as this figurative paradise was of trees. And by the tree of life he was shadowing out the greatest of the virtuesùnamely, piety towards the gods, by means of which the soul is made immortal; and by the tree which had the knowledge of good an evil, he was intimating that wisdom and moderation, by means of which things, contrary in their nature to one another, are distinguished. LV. |
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52. Philo of Alexandria, On The Posterity of Cain, 90, 22 (1st cent. BCE - missingth cent. CE)
| 22. It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life. |
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53. Philo of Alexandria, On The Contemplative Life, 83-88, 13 (1st cent. BCE - missingth cent. CE)
| 13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. |
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54. Philo of Alexandria, On The Life of Moses, 1.180, 2.255-2.257 (1st cent. BCE - missingth cent. CE)
| 1.180. Then the Hebrews, being amazed at this great and wonderful event, gained a victory which they had never hoped for without bloodshed or loss; and, seeing the instantaneous and complete destruction of the enemy, formed two choruses, one of men and the other of women, on the sea shore, and sang hymns of gratitude to God, Moses leading the song of the men, and his sister that of the women; for these two persons were the leaders of the choruses. 2.255. and an utter destruction of the enemy, whom the walls the sea, which had been congealed and which now turned back again, overwhelmed, and the sea pouring down and hurrying into what had just been a road, as if into some deep ravine, washed away every thing, and there was evidence of the completeness of the destruction in the bodies which floated on the waters, and which strewed the surface of the sea; and a great agitation of the waves, by which all the dead were cast up into a heap on the opposite shore, becoming a necessary spectacle to those who had been delivered, and to whom it had been granted not merely to escape from their dangers, but also to behold their enemies punished, in a manner too marvellous for description, by no human but by a divine power. 2.256. For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected. 2.257. And he persuaded all those myriads of men and women to be of one mind, and to sing in concert the same hymn at the same time in praise of those marvellous and mighty works which they had beheld, and which I have been just now relating. At which the prophet rejoicing, and seeing also the exceeding joy of his nation, and being himself too unable to contain his delight, began the song. And they who heard him being divided into two choruses, sang with him, taking the words which he uttered. |
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55. Philo of Alexandria, Allegorical Interpretation, 1.48-1.51, 3.1 (1st cent. BCE - missingth cent. CE)
| 1.48. And some one may ask here, why, since it is a pious action to imitate the works of God, it is forbidden to me to plant a grove near the altar, and yet God plants a paradise? For Moses says, "You shall not plant a grove for yourself; you shall not make for yourself any tree which is near the altar of the Lord your God." What then are we to say? That it is right for God to plant and to build up the virtues in the soul. 1.49. But the selfish and atheistical mind, thinking itself equal with God while it appears to be doing something, is found in reality to be rather suffering. And though God sows and plants good things in the soul, the mind which says, "I plant," is acting impiously. You shall not plant therefore where God is planting: but if, O mind, you fix plants in the soul, take care to plant only such trees as bear fruit, and not a grove; for in a grove there are trees of a character to bear cultivation, and also wild trees. But to plant vice, which is unproductive in the soul, along with cultivated and fertile virtue, is the act of a doublenatured and confused leprosy. 1.50. If, however, you bring into the same place things which ought not to be mingled together, you must separate and disjoin them from the pure and incorrupt nature which is accustomed to make blameless offerings to God; and this is his altar; for it is inconsistent with this to say that there is any such thing as a work of the soul, when all things are referred to God, and to mingle barren things with those which are productive; for this would be faulty: but they are blameless things which are offered to God. 1.51. If therefore you transgress any one of these laws, O soul! you will be injuring yourself, not God. On this account God says, "You shall not plant for yourself:" for no one works for God, and especially what is evil does not. And again, Moses adds: "You shall not make for yourself." And in another place he says, "You shall not make gods of silver with me, and you shall not make gods of gold for yourselves." For he who conceives either that God has any distinctive quality, or that he is not one, or that he is not uncreated and imperishable, or that he is not unchangeable, injures himself and not God. "For you shall not make them for yourselves," is what he says. For we must conceive that God is free from distinctive qualities, and imperishable, and unchangeable; and he who does not conceive thus of him is filling his own soul with false and atheistical opinions. |
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56. Philo of Alexandria, Questions On Genesis, 1.6-1.11 (1st cent. BCE - missingth cent. CE)
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57. Philo of Alexandria, That God Is Unchangeable, 96 (1st cent. BCE - missingth cent. CE)
| 96. and cisterns prepared before-hand intimate the rewards which fall to the lot of some for their labour, while they are given spontaneously to others, being channels of heavenly and wholesome waters and well prepared treasures for the preservation of the virtues before mentioned, by means of which joy is shed over the perfect heart, irradiating it all over with the light of truth. Again, when Moses speaks of the vineyards, he means them as an emblem of cheerfulness, and the olive gardens as a symbol of light. |
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58. Anon., Epistle of Barnabas, 7.6-7.7 (1st cent. CE - 2nd cent. CE)
| 7.6. Attend ye to the commandments which He gave. Take two goats, fair and alike, and offer them, and let the priest take the one for a whole burnt offering for sins. 7.7. But the other one--what must they do with it? Accursed, saith He, is the one. Give heed how the type of Jesus is revealed. |
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59. Anon., Didache, 8.2 (1st cent. CE - 2nd cent. CE)
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60. Mishnah, Yoma, 5.2 (1st cent. CE - 3rd cent. CE)
| 5.2. After the Ark had been taken away, there was a stone from the days of the earlier prophets, called “shtiyah”, three fingers above the ground, on which he would place [the pan of burning coals]." |
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61. New Testament, 2 Peter, 2.4, 2.15 (1st cent. CE - 1st cent. CE)
| 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing; |
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62. New Testament, 2 Corinthians, 6.16-6.18 (1st cent. CE - 1st cent. CE)
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63. New Testament, Acts, 7.49, 13.33 (1st cent. CE - 2nd cent. CE)
| 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' |
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64. New Testament, Apocalypse, 2.14, 5.9-5.10 (1st cent. CE - 1st cent. CE)
| 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 5.9. They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation 5.10. And made them kings and priests to our God, And they reign on earth. |
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65. New Testament, Jude, 11 (1st cent. CE - 1st cent. CE)
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66. New Testament, Colossians, 3.16 (1st cent. CE - 1st cent. CE)
| 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. |
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67. New Testament, Hebrews, 3.5, 4.2, 9.11, 11.1-11.40, 12.21 (1st cent. CE - 1st cent. CE)
| 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken 4.2. For indeed we have had good news preached to us, even as they also did, but the word they heard didn't profit them, because it wasn't mixed with faith by those who heard. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 11.1. Now faith is assurance of things hoped for, proof of things not seen. 11.2. For by this, the elders obtained testimony. 11.3. By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.6. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. 11.7. By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared an ark for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith. 11.8. By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. 11.9. By faith, he lived as an alien in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise. 11.10. For he looked for the city which has the foundations, whose builder and maker is God. 11.11. By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. 11.12. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.14. For those who say such things make it clear that they are seeking after a country of their own. 11.15. If indeed they had been thinking of that country from which they went out, they would have had enough time to return. 11.16. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 11.17. By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; 11.18. even he to whom it was said, "In Isaac will your seed be called; 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 11.20. By faith, Isaac blessed Jacob and Esau, even concerning things to come. 11.21. By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 11.22. By faith, Joseph, when his end was near, made mention of the departure of the children of Israel; and gave instructions concerning his bones. 11.23. By faith, Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child, and they were not afraid of the king's commandment. 11.24. By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter 11.25. choosing rather to share ill treatment with God's people, than to enjoy the pleasures of sin for a time; 11.26. accounting the reproach of Christ greater riches than the treasures of Egypt ; for he looked to the reward. 11.27. By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. 11.28. By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. 11.29. By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up. 11.30. By faith, the walls of Jericho fell down, after they had been encircled for seven days. 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. 11.32. What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets; 11.33. who, through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions 11.34. quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and turned to flight armies of aliens. 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.36. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 11.38. (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. 11.39. These all, having had testimony given to them through their faith, didn't receive the promise 11.40. God having provided some better thing concerning us, so that apart from us they should not be made perfect. 12.21. and so fearful was the appearance, that Moses said, "I am terrified and trembling. |
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68. New Testament, John, 17.4, 17.15 (1st cent. CE - 1st cent. CE)
| 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. |
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69. New Testament, Luke, 1.46-1.55 (1st cent. CE - 1st cent. CE)
| 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. |
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70. New Testament, Mark, 13.2, 14.58 (1st cent. CE - 1st cent. CE)
| 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' |
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71. New Testament, Matthew, 6.9-6.13 (1st cent. CE - 1st cent. CE)
| 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' |
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72. Ps.-Philo, Biblical Antiquities, 31.6, 32.1, 32.16-32.17, 42.2, 51.3-51.6 (1st cent. CE - 2nd cent. CE)
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73. Tosefta, Pesahim, 10.7 (1st cent. CE - 2nd cent. CE)
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74. Tosefta, Sotah, 6.3 (1st cent. CE - 2nd cent. CE)
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75. Anon., Sifre Numbers, 115 (2nd cent. CE - 4th cent. CE)
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76. Justin, Dialogue With Trypho, 40 (2nd cent. CE - 2nd cent. CE)
| 40. Justin: The mystery, then, of the lamb which God enjoined to be sacrificed as the passover, was a type of Christ; with whose blood, in proportion to their faith in Him, they anoint their houses, i.e., themselves, who believe in Him. For that the creation which God created - to wit, Adam - was a house for the spirit which proceeded from God, you all can understand. And that this injunction was temporary, I prove thus. God does not permit the lamb of the passover to be sacrificed in any other place than where His name was named; knowing that the days will come, after the suffering of Christ, when even the place in Jerusalem shall be given over to your enemies, and all the offerings, in short, shall cease; and that lamb which was commanded to be wholly roasted was a symbol of the suffering of the cross which Christ would undergo. For the lamb, which is roasted, is roasted and dressed up in the form of the cross. For one spit is transfixed right through from the lower parts up to the head, and one across the back, to which are attached the legs of the lamb. And the two goats which were ordered to be offered during the fast, of which one was sent away as the scape [goat], and the other sacrificed, were similarly declarative of the two appearances of Christ: the first, in which the elders of your people, and the priests, having laid hands on Him and put Him to death, sent Him away as the scape [goat]; and His second appearance, because in the same place in Jerusalem you shall recognise Him whom you have dishonoured, and who was an offering for all sinners willing to repent, and keeping the fast which Isaiah speaks of, loosening the terms of the violent contracts, and keeping the other precepts, likewise enumerated by him, and which I have quoted, which those believing in Jesus do. And further, you are aware that the offering of the two goats, which were enjoined to be sacrificed at the fast, was not permitted to take place similarly anywhere else, but only in Jerusalem. |
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77. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 10a. כל פרשה שהיתה חביבה על דוד פתח בה באשרי וסיים בה באשרי פתח באשרי דכתיב (תהלים א, א) אשרי האיש וסיים באשרי דכתיב (תהלים ב, יב) אשרי כל חוסי בו:,הנהו בריוני דהוו בשבבותיה דר"מ והוו קא מצערו ליה טובא הוה קא בעי ר' מאיר רחמי עלויהו כי היכי דלימותו אמרה לי' ברוריא דביתהו מאי דעתך משום דכתיב (תהלים קד, לה) יתמו חטאים מי כתיב חוטאים חטאים כתיב,ועוד שפיל לסיפיה דקרא ורשעים עוד אינם כיון דיתמו חטאים ורשעים עוד אינם אלא בעי רחמי עלויהו דלהדרו בתשובה ורשעים עוד אינם,בעא רחמי עלויהו והדרו בתשובה:,אמר לה ההוא צדוקי לברוריא כתיב (ישעיהו נד, א) רני עקרה לא ילדה משום דלא ילדה רני,אמרה ליה שטיא שפיל לסיפיה דקרא דכתיב כי רבים בני שוממה מבני בעולה אמר ה',אלא מאי עקרה לא ילדה רני כנסת ישראל שדומה לאשה עקרה שלא ילדה בנים לגיהנם כותייכו:,א"ל ההוא צדוקי לר' אבהו כתיב (תהלים ג, א) מזמור לדוד בברחו מפני אבשלום בנו וכתיב (תהלים נז, א) לדוד מכתם בברחו מפני שאול במערה הי מעשה הוה ברישא מכדי מעשה שאול הוה ברישא לכתוב ברישא,אמר ליה אתון דלא דרשיתון סמוכין קשיא לכו אנן דדרשינן סמוכים לא קשיא לן,דא"ר יוחנן סמוכין מן התורה מנין שנא' (תהלים קיא, ח) סמוכים לעד לעולם עשוים באמת וישר,למה נסמכה פרשת אבשלום לפרשת גוג ומגוג שאם יאמר לך אדם כלום יש עבד שמורד ברבו אף אתה אמור לו כלום יש בן שמורד באביו אלא הוה הכא נמי הוה:,אמר ר' יוחנן משום רבי שמעון בן יוחי מאי דכתיב (משלי לא, כו) פיה פתחה בחכמה ותורת חסד על לשונה כנגד מי אמר שלמה מקרא זה לא אמרו אלא כנגד דוד אביו שדר בחמשה עולמים ואמר שירה,דר במעי אמו ואמר שירה שנאמר (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו,יצא לאויר העולם ונסתכל בכוכבים ומזלות ואמר שירה שנאמר (תהלים קג, כ) ברכו ה' מלאכיו גבורי כח עושי דברו לשמוע בקול דברו ברכו ה' כל צבאיו וגו',ינק משדי אמו ונסתכל בדדיה ואמר שירה שנאמר (תהלים קג, ב) ברכי נפשי את ה' ואל תשכחי כל גמוליו,מאי כל גמוליו אמר ר' אבהו שעשה לה דדים במקום בינה,טעמא מאי אמר (רבי) יהודה כדי שלא יסתכל במקום ערוה רב מתנא אמר כדי שלא יינק ממקום הטנופת,ראה במפלתן של רשעים ואמר שירה שנאמר (תהלים קד, לה) יתמו חטאים מן הארץ ורשעים עוד אינם ברכי נפשי את ה' הללויה,נסתכל ביום המיתה ואמר שירה שנאמר (תהלים קד, א) ברכי נפשי את ה' ה' אלהי גדלת מאד הוד והדר לבשת,מאי משמע דעל יום המיתה נאמר אמר רבה בר רב שילא מסיפא דעניינא דכתיב (תהלים קד, כט) תסתיר פניך יבהלון תוסף רוחם יגועון וגו',רב שימי בר עוקבא ואמרי לה מר עוקבא הוה שכיח קמיה דר' שמעון בן פזי והוה מסדר אגדתא קמיה דר' יהושע בן לוי אמר ליה מאי דכתיב (תהלים קג, א) ברכי נפשי את ה' וכל קרבי את שם קדשו אמר ליה בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם צר צורה על גבי הכותל ואינו יכול להטיל בה רוח ונשמה קרבים ובני מעים והקב"ה אינו כן צר צורה בתוך צורה ומטיל בה רוח ונשמה קרבים ובני מעים והיינו דאמרה חנה (שמואל א ב, ב) אין קדוש כה' כי אין בלתך ואין צור כאלהינו.,מאי אין צור כאלהינו אין צייר כאלהינו,מאי כי אין בלתך אמר ר' יהודה בר מנסיא אל תקרי כי אין בלתך אלא אין לבלותך שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מעשה ידיו מבלין אותו והקב"ה מבלה מעשיו,א"ל אנא הכי קא אמינא לך הני חמשה ברכי נפשי כנגד מי אמרן דוד לא אמרן אלא כנגד הקב"ה וכנגד נשמה,מה הקב"ה מלא כל העולם אף נשמה מלאה את כל הגוף מה הקדוש ברוך הוא רואה ואינו נראה אף נשמה רואה ואינה נראית מה הקב"ה זן את כל העולם כלו אף נשמה זנה את כל הגוף מה הקב"ה טהור אף נשמה טהורה מה הקב"ה יושב בחדרי חדרים אף נשמה יושבת בחדרי חדרים יבא מי שיש בו חמשה דברים הללו וישבח למי שיש בו חמשה דברים הללו:,אמר רב המנונא מאי דכתיב (קהלת ח, א) מי כהחכם ומי יודע פשר דבר מי כהקדוש ברוך הוא שיודע לעשות פשרה בין שני צדיקים בין חזקיהו לישעיהו חזקיהו אמר ליתי ישעיהו גבאי דהכי אשכחן באליהו דאזל לגבי אחאב (שנאמר (מלכים א יח, ב) וילך אליהו להראות אל אחאב) ישעיהו אמר ליתי חזקיהו גבאי דהכי אשכחן ביהורם בן אחאב דאזל לגבי אלישע,מה עשה הקב"ה הביא יסורים על חזקיהו ואמר לו לישעיהו לך ובקר את החולה שנאמר (מלכים ב כ, א) בימים ההם חלה חזקיהו למות ויבא אליו ישעיהו בן אמוץ הנביא ויאמר אליו כה אמר ה' (צבאות) צו לביתך כי מת אתה ולא תחיה וגו' מאי כי מת אתה ולא תחיה מת אתה בעולם הזה ולא תחיה לעולם הבא,אמר ליה מאי כולי האי אמר ליה משום דלא עסקת בפריה ורביה א"ל משום דחזאי לי ברוח הקדש דנפקי מינאי בנין דלא מעלו,א"ל בהדי כבשי דרחמנא למה לך מאי דמפקדת איבעי לך למעבד ומה דניחא קמיה קודשא בריך הוא לעביד,אמר ליה השתא הב לי ברתך אפשר דגרמא זכותא דידי ודידך ונפקי מנאי בנין דמעלו א"ל כבר נגזרה עליך גזירה א"ל בן אמוץ כלה נבואתך וצא,כך מקובלני מבית אבי אבא אפי' חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים,אתמר נמי רבי יוחנן ורבי (אליעזר) דאמרי תרוייהו אפילו חרב חדה מונחת על צוארו של אדם אל ימנע עצמו מן הרחמים שנא' (איוב יג, טו) הן יקטלני לו איחל | 10a. bEvery chapter that was dear to David, he began with “happy is” and concluded with “happy is.” He opened with “happy is,” as it is written: “Happy is the manwho has not walked in the counsel of the wicked or stood in the way of sinners or sat in the dwelling place of the scornful” (Psalms 1:1). bAnd he concluded with “happy,” as it is writtenat the end of the chapter: “Pay homage in purity, lest He be angry, and you perish on the way when His anger is kindled suddenly. bHappy are those who take refuge in Him”(Psalms 2:12). We see that these two chapters actually constitute a single chapter.,With regard to the statement of Rabbi Yehuda, son of Rabbi Shimon ben Pazi, that David did not say iHalleluyauntil he saw the downfall of the wicked, the Gemara relates: bThere were these hooligans in Rabbi Meir’s neighborhood who caused him a great deal of anguish. Rabbi Meir prayed forGod to have bmercy on them, that they should die. Rabbi Meir’s wife, Berurya, said to him: What is your thinking?On what basis do you pray for the death of these hooligans? Do you base yourself on the verse, bas it is written: “Let sins cease from the land”(Psalms 104:35), which you interpret to mean that the world would be better if the wicked were destroyed? But bis it written,let bsinnerscease?” Let bsinscease, bis written.One should pray for an end to their transgressions, not for the demise of the transgressors themselves., bMoreover, go to the end of the verse,where it says: b“And the wicked will be no more.”If, as you suggest, btransgressions shall ceaserefers to the demise of the evildoers, how is it possible that bthe wicked will be no more,i.e., that they will no longer be evil? bRather, pray forGod to have bmercy on them, that they should repent,as if they repent, then the wicked will be no more, as they will have repented.,Rabbi Meir saw that Berurya was correct band he prayed forGod to have bmercy on them, and they repented. /b,The Gemara relates an additional example of Berurya’s incisive insight: bA certain heretic said to Berurya: It is written: “Sing, barren woman who has not given birth,open forth in song and cry, you did not travail, for more are the children of the desolate than the children of the married wife, said the Lord” (Isaiah 54:1). bBecause she has not given birth,she should bsingand rejoice?,Berurya responded to this heretic’s mockery and bsaid: Fool! Go to the end of the verse, where it is written: “For the children of the desolate shall be more numerous than the children of the married wife, said the Lord.” /b, bRather, whatis the meaning of: b“Sing, barren woman who has not given birth”?It means: bSing congregation of Israel, which is like a barren woman who did not give birth to children who aredestined bfor Gehenna like you. /b,In explaining passages from Psalms, the Gemara relates another instance of a response to the question of a heretic: bA certain heretic said to Rabbi Abbahu, it is written: “A Psalm of David, when he fled from his son, Absalom”(Psalms 3:1), bandsimilarly bit is said:“To the chief musician, ial tashḥet /i, ba imikhtamof David when fleeing from Saul into the cave”(Psalms 57:1). bWhich event was first? Since the event with Saul was first,it would have been appropriate bto write it first. /b,Rabbi Abbahu bsaid to him:For byou, who donot employ the bhomileticmethod bof juxtapositionof verses, bit is difficult.But for bus, whoemploy the bhomileticmethod bof juxtapositionof verses, bit is not difficult,as the Sages commonly homiletically infer laws and moral lessons from the juxtaposition of two verses.,Regarding the juxtaposition of verses, bRabbi Yoḥa said: From wherein the Bible is it derived that one may draw homiletical inferences from the bjuxtapositionof verses? bAs it is said:“The works of His hands in truth and justice, all His commandments are sure. bAdjoined forever and ever, made in truth and uprightness”(Psalms 111:7–8). Conclude from here that it is appropriate to draw inferences from the juxtaposition of God’s commandments. Accordingly, David’s fleeing from Absalom is situated where it is in order to juxtapose it to the next chapter, which mentions the war of Gog and Magog; the second chapter of Psalms opens: “Why are the nations in an uproar?”, bWhy was the chapter of Absalom juxtaposed with the chapter of Gog and Magog?They are juxtaposed bsothat bif a person should say to you,expressing doubt with regard to the prophecy of the war of Gog and Magog “against the Lord and against His anointed”: bIs there a slave who rebels against his master?Is there someone capable of rebelling against God? bYou too say to him: Is there a son who rebels against his fatherand severs the relationship with the one who brought him into the world and raised him? bYet,nevertheless, bthere wassuch a son, Absalom, and bso too therecan bbea situation where people will seek to rebel against God., bRabbi Yoḥa saidexplanations of other verses bin the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “She opens her mouth with wisdom, and the teaching of loving-kindness is on her tongue”(Proverbs 31:26)? The Sages explain that this chapter discusses the wisdom of Torah and those who engage in its study, so bwith reference to whom did Solomon say this verse? He said thisverse babout none other than his father, David,who was the clearest example of one who opens his mouth in wisdom, and bwho resided in five worldsor stages of life bandhis soul bsaid a songof praise corresponding to each of them. Five times David said: “Bless the Lord, O my soul,” each corresponding to a different stage of life., bHe resided in his mother’s womb,his first world, band said a songof praise of the pregcy, bas it is stated:“of David. bBless the Lord, O my soul and all that is within me bless His holy name”(Psalms 103:1), in which he thanks God for creating all that is within his mother, i.e., her womb., bHe emerged into the atmosphere of the world,his second world, blooked upon the stars and constellations and said a songof praise of God for the entirety of creation, bas it is stated: “Bless the Lord, His angels, mighty in strength, that fulfill His word, listening to the voice of His word. Bless the Lord, all His hosts,His servants, that do His will. Bless the Lord, all His works, in all places of His kingship, bless my soul, Lord” (Psalms 103:20–23). David saw the grandeur of all creation and recognized that they are mere servants, carrying out the will of their Creator ( iMa’ayan HaBerakhot /i)., bHe nursed from his mother’s breast,his third world, band he looked upon her bosom and said a songof praise, bas it is stated: “Bless the Lord, O my soul, and do not forget all His benefits [ igemulav /i]”(Psalms 103:2). The etymological association is between igemulavand igemulei meḥalav /i, which means weaned from milk (Isaiah 28:9).,We still must understand, however, bwhat ismeant by ball His benefits?What in particular is praiseworthy in what God provided, beyond merely providing for the infant? bRabbi Abbahu said:In contrast with most other animals, God bplaced her breastsnear her heart, bthe placethat is the source bof understanding. /b, bWhat is the reasonthat God did this? bRav Yehuda said: So thatthe nursing child bwould not look upon the place ofhis mother’s bnakedness. Rav Mattana said: So thatthe child bwould not nurse from a place of uncleanliness. /b, bHe witnessedin both vision and reality bthe downfall of the wicked and he said a songof praise, bas it is stated: “Let sinners cease from the earth, and let the wicked be no more. Bless the Lord, O my soul, iHalleluya /i”(Psalms 104:35).,The fifth world was when David blooked upon the day of death and said a songof praise, bas it is stated: “Bless the Lord, O my soul. Lord my God, You are very great; You are clothed in glory and majesty”(Psalms 104:1); for even death is a time of transcendence for the righteous.,The connection between this final praise and the day of death is unclear. The Gemara asks: bFrom where is it inferredthat bthisverse bwas stated with regard to the day of death?Rabba bar Rav Sheila says: We can derive this bfromthe verses at bthe end of the matter,where bit is written: “You hide Your face, they vanish; You gather Your breath, they perishand return to the dust” (Psalms 104:29).,Other interpretations of this verse exist. The Gemara relates how bRav Shimi bar Ukva, and some say Mar Ukva, would regularlystudy bbefore Rabbi Shimon ben Pazi,who was well versed in iaggadaand bwould arrange the iaggadabefore Rabbi Yehoshua ben Levi. brOnce, Rabbi Shimon ben Pazi bsaid to him: What isthe meaning of bthat which is written: “Bless the Lord, my soul, and all that is within me bless His Holy name”? brRav Shimi bar Ukva bsaid toRabbi Shimon ben Pazi: bCome and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood,as this verse praises the formation of man in his mother’s womb. bThe attribute of flesh and blood issuch that he bshapes a form on the wallfor all to see, yet bhe cannot instill it with a spirit and soul, bowels and intestines.While bthe Holy One, Blessed be He, is not so,as God bshapes one form within another form,a child in its mother’s womb, band instills it with spirit and soul, bowels and intestines. And this isthe explanation of bwhat Hannah saidwith regard to the birth of Samuel: b“There is none holy like the Lord, for there is none like You, and there is no Rock like our God”(I Samuel 2:2)., bWhat isthe meaning of bthere is no rock [ itzur /i] like our God? There is no artist [ itzayyar /i] like our God. /b,The Gemara continues to interpret the rest of that verse homiletically: bWhat isthe meaning of b“there is none like You”? Rabbi Yehuda ben Menasya said: Do not readthe verse to mean b“there is none like You [ ibiltekha /i]”; rather, readit to mean b“none can outlast You [ ilevalotkha /i],” as the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood: The attribute of flesh and blood issuch bthat his creations outlast him,but bthe Holy One, Blessed be He, outlasts His actions. /b,This did not satisfy Rav Shimi bar Ukva, who bsaid toRabbi Shimon ben Pazi: bImeant to bsay to you as follows: Corresponding to whom did David say these fiveinstance of b“Blessthe Lord, bO my soul”?He answered him: bHe said them about none other than the Holy One, Blessed be He, and corresponding to the soul,as the verse refers to the relationship between man’s soul and God. The five instances of “Bless the Lord, O my soul” correspond to the five parallels between the soul in man’s body and God’s power in His world., bJust as the Holy One, Blessed be He, fills the entire world, so too the soul fills the entire body. br bJust as the Holy One, Blessed be He, sees but is not seen, so too does the soul see, but is not seen. br bJust as the Holy One, Blessed be He, sustains the entire world, so too the soul sustains the entire body. br bJust as the Holy One, Blessed be He, is pure, so too is the soul pure. br bJust as the Holy One, Blessed be He, resides in a chamber within a chamber,in His inner sanctum, bso too the soul resides in a chamber within a chamber,in the innermost recesses of the body. brTherefore, bthat which has these five characteristics,the soul, bshould come and praise He Who has these five characteristics. /b,With regard to redemption and prayer, the Gemara tells the story of Hezekiah’s illness, his prayer to God, and subsequent recuperation. bRav Hamnuna said: What isthe meaning of bthat which is writtenpraising the Holy One, Blessed be He: b“Who is like the wise man, and who knows the interpretation [ ipesher /i] of the matter”(Ecclesiastes 8:1)? This verse means: bWho is like the Holy One, Blessed be He, Who knows how to effect compromise [ ipeshara /i] between two righteous individuals, between Hezekiah,the king of Judea, band Isaiahthe prophet. They disagreed over which of them should visit the other. bHezekiah said: Let Isaiah come to me, as that is what we find with regard to Elijahthe prophet, bwho went to Ahab,the king of Israel, bas it is stated: “And Elijah went to appear to Ahab”(I Kings 18:2). This proves that it is the prophet who must seek out the king. bAnd Isaiah said: Let Hezekiah come to me, as that is what we find with regard to Yehoram ben Ahab,king of Israel, bwho went to Elishathe prophet, as it is stated: “So the king of Israel, Jehosaphat and the king of Edom went down to him” (II Kings 3:12)., bWhat did the Holy One, Blessed be He, doto effect compromise between Hezekiah and Isaiah? bHe brought the sufferingof illness bupon Hezekiah and told Isaiah: Go and visit the sick.Isaiah did as God instructed, bas it is stated: “In those days Hezekiah became deathly ill, and Isaiah ben Amoz the prophet came and said to him: Thus says the Lord of Hosts: Set your house in order, for you will die and you will not live”(Isaiah 38:1). This seems redundant; bwhat isthe meaning of byou will die and you will not live?This repetition means: bYou will die in this world, and you will not live,you will have no share, bin the World-to-Come. /b,Hezekiah bsaid to him: What is all of this?For what transgression am I being punished? brIsaiah bsaid to him: Because you did notmarry and bengage in procreation. brHezekiah apologized and bsaid:I had no children bbecause I envisaged through divine inspiration that the children that emerge from me will not be virtuous.Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.,Isaiah bsaid to him: Why do youinvolve byourself with the secrets of the Holy One, Blessed be He? That which you have been commanded,the mitzva of procreation, byou are required to perform, and that which is acceptablein the eyes of bthe Holy One, Blessed be He, let Him perform,as He has so decided.,Hezekiah bsaid toIsaiah: bNow give me your daughteras my wife; bperhaps my merit and your merit will cause virtuous children to emerge from me. brIsaiah bsaid to him: The decree has already been decreed against youand this judgment cannot be changed. brHezekiah bsaid to him: Son of Amoz, cease your prophecy and leave.As long as the prophet spoke as God’s emissary, Hezekiah was obligated to listen to him. He was not, however, obligated to accept Isaiah’s personal opinion that there was no possibility for mercy and healing.,Hezekiah continued: bI have received a tradition from the house of my father’s father,from King David, the founding father of the dynasty of kings of Judea: bEvenif ba sharp sword rests upon a person’s neck, he should not prevent himself frompraying for bmercy.One may still hold out hope that his prayers will be answered, as was David himself when he saw the Angel of Destruction, but nonetheless prayed for mercy and his prayers were answered.,With regard to the fact that one should not despair of God’s mercy, the Gemara cites that bit was also saidthat bRabbi Yoḥa and Rabbi Eliezer both said: Even if a sharp sword is resting upon a person’s neck, he should not prevent himself frompraying for bmercy, as it is statedin the words of Job: b“Though He slay me, I will trust in Him”(Job 13:15). Even though God is about to take his life, he still prays for God’s mercy. |
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78. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
| 62b. אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב' וג' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר' חייא חתניה דר' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה | 62b. the itannataught us a ihalakha bwith regard to all of them,not only a man of leisure or a laborer. He asked him: bButwith regard to a sailor bit saidthat the set interval for conjugal relations is bsix months;why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that bone who has bread in his basket is not comparable to one who does not have bread in his basket.On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased., bRabba bar Rav Ha said to Abaye: If a donkey driverwho is already married wants to bbecome a camel driver, whatis the ihalakha /i? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? bHe answered him: A woman prefers a ikav /i,i.e., modest means, bwith conjugal relations to ten ikavwith abstinence.Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For bsailors,the set interval for conjugal relations is bonce every six months. This is the statement of Rabbi Eliezer. Rav Berona saidthat bRav said:The ihalakhais in accordance withthe opinion of bRabbi Eliezer. Rav Adda bar Ahava saidthat bRav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leavetheir homes bto study Torahfor as long as btwo or three years without permissionfrom their wives. bRava said: The Sages relied on Rabbi Adda bar Ahava’sopinion band performed an actionlike this bthemselves,but the results were sometimes fatal.,This is basit is related babout Rav Reḥumi, who would commonlystudy bbefore Rava in Meḥoza: He was accustomed to comeback bto his home everyyear on the beve of Yom Kippur. One day he wasparticularly bengrossed inthe ihalakha /ihe was studying, and so he remained in the study hall and did not go home. bHis wife was expecting himthat day and continually said to herself: bNow he is coming, now he is coming.But in the end, bhe did not come. She was distressedby this and ba tear fell from her eye.At that exact moment, Rav Reḥumi bwas sitting on the roof. The roof collapsed under him and he died.This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ bWhenis btheideal btime for Torah scholarsto fulfill their conjugal obligations? bRav Yehuda saidthat bShmuel said:The appropriate time for them is bfrom Shabbat eve to Shabbat eve,i.e., on Friday nights. Similarly, it is stated with regard to the verse b“that brings forth its fruit in its season”(Psalms 1:3): bRav Yehuda said, and some saythat it was bRav Huna, and some saythat it was bRav Naḥman: Thisis referring to one bwho engages in marital relations,bringing forth his fruit, bfrom Shabbat eve to Shabbat eve. /b,It is related further that bYehuda, son of Rabbi Ḥiyyaand bson-in-law of Rabbi Yannai, would go and sit in the study hall, and everyShabbat eve bat twilight he would come to his house. When he would come,Rabbi Yannai bwould see a pillar of fire preceding himdue to his sanctity. bOne day he was engrossed inthe ihalakha /ihe was studying, and he stayed in the study hall and did not return home. bWhen Rabbi Yannai did not see that signpreceding him, bhe said tothe family: bTurn his bed over,as one does at times of mourning, since he must have died, reasoning that bif Yehuda were alive he would not have missed his set intervalfor conjugal relations and would certainly have come home. What he said bbecame “like an error that proceeds from a ruler”(Ecclesiastes 10:5), bandYehuda, son of Rabbi Ḥiyya, bdied. /b,It is related further that bRabbiYehuda HaNasi barranged for his sonto marry a daughter of bthe household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. RabbiYehuda HaNasi bsaid: Is there, Heaven forbid, some disqualificationin these families, as it appears that God prevented this match from taking place? bThey sat and looked into the families’ancestry and found that bRabbiYehuda HaNasi bwas descended from Shefatya ben Avital,the wife of David, whereas bRabbi Ḥiyya was descended from Shimi, David’s brother. /b, bHe went and arranged for his sonto marry a daughter bof the household of Rabbi Yosei ben Zimra. They agreed for himthat they would support him for btwelve years to go to study in the study hall.It was assumed that he would first go to study and afterward get married. bThey passedthe girl bin front ofthe groom and when he saw her bhe said: Let it bejust bsix years. They passed her in front of himagain and bhe said to them: I will marry hernow band then goto study. bHe wasthen bashamedto see bhis father,as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and bsaid to him: My son, you have your Maker’s perception,meaning you acted the same way that God does.,The proof for this is that binitially it is written: “You bring them and plant themin the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. bAnd ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them”(Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding bhe went and sat for twelve years in the study hall. By the time he came back his wife had become infertile,as a consequence of spending many years without her husband. bRabbiYehuda HaNasi bsaid: Whatshould we bdo? If he will divorce her,people bwill say: This poor woman waitedand hoped bfor naught. If he will marry another womanto beget children, people bwill say: This one,who bears him children, bis his wife and that one,who lives with him, bis his mistress.Therefore, her husband bpleadedwith God bto have mercy on her and she was cured. /b, bRabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast.Rabbi Shimon bsaid to him: Wait for me until Ican bcome with you,after my days of celebration are over. However, since he wanted to learn Torah, bhe did not waitand bwent and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home. /b, bHe wentand bsat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter,meaning his own daughter, whom he had not recognized after so many years. bHe followed herto his house. bHis wife was sitting and sifting flour. She lifted her eyes up, saw himand recognized him, band her heart flutteredwith agitation and bshe passed awayfrom the emotional stress. Rabbi Ḥaya bsaid beforeGod: bMaster of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived. /b, bRabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he cameback to his house, bhe said: I will not do what the son of Ḥakhinai,who came home suddenly with tragic consequences for his wife, bdid. He went and sat in the study hallin his hometown, band senta message bto his housethat he had arrived. While he was sitting there bhis son Rabbi Oshaya,whom he did not recognize, bcame and sat before him.Rabbi Oshaya basked himquestions about ihalakha /i, andRabbi Ḥama bsaw that the ihalakhotofRabbi Oshaya bwere incisive,i.e., he was very sharp. Rabbi Ḥama bwas distressed and said: If I had been hereand had taught my son bI would have had a child like this. /b,Rabbi Ḥama bwent in to his houseand bhis son went inwith him. Rabbi Ḥama then bstood up before himto honor a Torah scholar, since bhe thoughtthat bhe wanted to ask him a matter of ihalakha /i. His wife said to him: Is there a father who stands up before his son?The Gemara comments: bRami bar Ḥama readthe verse babout him: “A threefold cord is not quickly broken”(Ecclesiastes 4:12). bThisis referring to bRabbi Oshaya, son of Rabbi Ḥama bar Bisa,as he represented the third generation of Torah scholars in his family.,The Gemara further relates: bRabbi Akiva was the shepherd of ben Kalba Savua,one of the wealthy residents of Jerusalem. The bdaughterof Ben Kalba Savua bsaw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hallto learn Torah? bHe said to her: Yes. She became betrothed to him privately and sent himoff to study. bHer father heardthis and became angry. bHe removed her from his houseand took a bvowprohibiting her from bbenefiting from his property.Rabbi Akiva bwentand bsat for twelve years in the study hall. When he cameback to his house bhe brought twelve thousand studentswith him, and as he approached bhe heard an old man saying tohis wife: bFor how long /b |
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79. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
| 31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך | 31a. bWhat is the versefrom which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; bYou are He Who took me out [ igozi /i] of my mother’s womb”(Psalms 71:6). bFrom where mayit bbe inferred that thisword: b“ iGozi /i,” is a term of administering an oath? As it is written: “Cut off [ igozi /i] your hair and cast it away”(Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., bAnd Rabbi Elazar says: To what is a fetus in its mother’s womb comparable?It is comparable bto a nut placed in a basinfull bof water,floating on top of the water. If ba person puts his finger on top ofthe nut, bit sinkseither bin this direction or in that direction. /b,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, the bfetus resides in the lower compartmentof the womb; in the bmiddlethree months, the bfetus resides in the middle compartment;and during the blastthree months of pregcy the bfetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this iswhat causes blabor pains. /b,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: bAnd this isthe explanation for bthat which we learnedin a ibaraita /i: bThe labor pains experienced bya woman who gives birth to ba female are greater thanthose bexperienced bya woman who gives birth to ba male.The Gemara will explain this below., bAnd Rabbi Elazar says: What is the versefrom which it is derived that a fetus initially resides in the lower part of the womb? b“When I was made in secret, and I was woven together in the lowest parts of the earth”(Psalms 139:15). Since it bis not stated: I residedin the lowest parts of the earth, bbut rather: “I was woven togetherin the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: bWhat is differentabout bthe labor pains experienced bya woman who gives birth to ba female,that they bare greater than those experienced bya woman who gives birth to ba male?The Gemara answers: bThisone, a male fetus, bemerges in the manner in which it engages in intercourse.Just as a male engages in intercourse facing downward, so too, it is born while facing down. bAnd thatone, a female fetus, bemerges in the manner in which it engages in intercourse,i.e., facing upward. Consequently, bthatone, a female fetus, bturns its face aroundbefore it is born, bbut thisone, a male fetus, bdoes not turn its face aroundbefore it is born.,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, bsexual intercourse is difficultand harmful bfor the woman and is also difficult for the offspring.During the bmiddlethree months, intercourse is bdifficult for the woman but is beneficial for the offspring.During the blastthree months, sexual intercourse is bbeneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b,The Sages btaughtin a ibaraita /i: With regard to bone who engages in intercoursewith his wife bon the ninetieth dayof her pregcy, bit is as though he spillsher bblood.The Gemara asks: bHow does one knowthat it is the ninetieth day of her pregcy? bRather, Abaye says: One should go ahead and engage in intercoursewith his wife even if it might be the ninetieth day, bandrely on God to prevent any ensuing harm, as the verse states: b“The Lord preserves the simple”(Psalms 116:6).,§ bThe Sages taught: There are three partners inthe creation of ba person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from whichthe following body parts are formed: The bbones,the bsinews,the bnails,the bbrain that is in its head, andthe bwhite of the eye. His mother emits red seed, from whichare formed the bskin,the bflesh,the bhair, andthe bblack of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul,his bcountece [ iukelaster /i], eyesight, hearing of the ear,the capability of bspeechof bthe mouth,the capability of bwalkingwith bthe legs, understanding, and wisdom. /b, bAnd whena person’s btime to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part ofthe person’s bfather and mother before them. Rav Pappa said: Thisis in accordance with the adage bthat people say: Remove the saltfrom a piece of meat, bandyou may then btoss the meat to a dog,as it has become worthless.,§ bRav Ḥina bar Pappa taught: Whatis the meaning of that bwhich is written: “Who does great deeds beyond comprehension, wondrous deeds without number”(Job 9:10)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that if one bputs an article in a flask,even if the flask is btied and its openingfaces bupward, it is uncertain whetherthe item bis preservedfrom getting lost, band it is uncertain whether it is not preservedfrom being lost. bBut the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its openingfaces bdownward, andyet the fetus bis preserved. /b, bAnother matterthat demonstrates the difference between the attributes of God and the attributes of people is that when ba person places his articles on a scaleto be measured, bthe heavierthe item bis,the more bit descends. Butwhen bthe Holy One, Blessed be He,forms a fetus, bthe heavier the offspring gets,the more bit ascends upwardin the womb., bRabbi Yosei HaGelili taught: Whatis the meaning of that bwhich is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well”(Psalms 139:14)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that when ba person plants seedsof different species binone bgarden bed, each and every oneof the seeds bemergesas a grown plant baccording to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all ofthe seeds, i.e., those of both the father and the mother, bemergewhen the offspring is formed bas onesex., bAlternatively,when ba dyer puts herbs in a cauldron [ ileyora /i], they all emerge as one colorof dye, bwhereas the Holy One, Blessed be He, forms the fetus in a woman’s womb,and beach and every oneof the seeds bemerges as its own type.In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., bRav Yosef taught: Whatis the meaning of that bwhich is written:“And on that day you shall say: bI will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me”(Isaiah 12:1)? bWith regard to whatmatter bis the verse speaking? /b,It is referring, for example, bto two people who lefttheir homes to go bon a businesstrip. bA thorn penetratedthe body bof one of them,and he was consequently unable to go with his colleague. bHe started blaspheming and cursingin frustration. bAfter a period of time, he heard that the ship of the otherperson bhad sunk in the sea,and realized that the thorn had saved him from death. He then bstarted thankingGod band praisingHim for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. bTherefore, it is statedat the end of the verse: b“Your anger is turned away, and You comfort me.” /b, bAnd thisstatement bisidentical to bthat which Rabbi Elazar said: Whatis the meaning of that bwhich is written:“Blessed be the Lord God, the God of Israel, bWho does wondrous things alone; and blessed be His glorious name forever”(Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that beven the one for whom the miracle was performed does not recognize the miraclethat was performed for bhim. /b, bRabbi Ḥanina bar Pappa taught: Whatis the meaning of that bwhich is written: “You measure [ izerita /i] my going about [ iorḥi /i] and my lying down [ iriv’i /i], and are acquainted with all my ways”(Psalms 139:3)? This verse bteaches that a person is not created from the entire dropof semen, bbut from its clearpart. iZeritacan mean to winnow, while iorḥiand iriv’ican both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. bThe school of Rabbi Yishmael taught a parable:This matter is comparable bto a person who winnowsgrain bin the granary; he takes the food and leaves the waste. /b,This is bin accordance witha statement bof Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is writtenin one of King David’s psalms: b“For You have girded me [ ivatazreni /i] with strength for battle”(II Samuel 22:40), without the letter ialefin ivatazreni /i; band it is writtenin another psalm: b“Who girds me [ ihame’azreni /i] with strength”(Psalms 18:33), with an ialefin ihame’azreini /i. What is the difference between these two expressions? bDavid said before the Holy One, Blessed be He: Master of the Universe, You selected me [ izeiritani /i],i.e., You separated between the procreative part and the rest of the semen in order to create me, band You have girded me [ izeraztani /i] with strength. /b, bRabbi Abbahu taught: Whatis the meaning of that bwhich is writtenin Balaam’s blessing: b“Who has counted the dust of Jacob, or numbered the stock [ irova /i] of Israel”(Numbers 23:10)? The verse bteaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ irevi’iyyoteihem /i],anticipating the time bwhen the drop from which the righteous person will be created will arrive. /b, bAndit was bdue to this matterthat bthe eye of wicked Balaam went blind. He said: ShouldGod, bwho is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blindedas a divine punishment, bas it is written: “The saying of the man whose eye is shut”(Numbers 24:3)., bAnd thisstatement bisthe same as that bwhich Rabbi Yoḥa said: Whatis the meaning of that bwhich is written,with regard to Leah’s conceiving Issachar: b“And he lay with her that night”(Genesis 30:16)? The verse bteaches that the Holy One, Blessed be He, contributed to that act.The manner in which God contributed to this act is derived from another verse, bas it is stated: “Issachar is a large-boned [ igarem /i] donkey”(Genesis 49:14). This teaches that God directed Jacob’s bdonkeytoward Leah’s tent so that he would engage in intercourse with her, thereby bcausing [ igaram /i]Leah’s conceiving bIssachar. /b,§ bRabbi Yitzḥak saysthat bRabbi Ami says:The sex of a fetus is determined at the moment of conception. If the bwoman emits seed first, she gives birth to a male,and if the bman emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male”(Leviticus 12:2)., bThe Sages taught: At first,people bwould saythat if the bwoman emits seed first she gives birth to a male,and if the bman emits seed first, she gives birth to a female. But the Sages did not explainfrom which verse this bmatteris derived, buntil Rabbi Tzadok came and explainedthat bitis derived from the following verse: b“These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah”(Genesis 46:15). From the fact that the verse battributes the males to the females,as the males are called: The sons of Leah, bandit attributes bthe females to the males, /bin that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b“And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons”(I Chronicles 8:40). bIs it in a person’s power to have many sons and sons’ sons? Rather, because /b |
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80. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 37a. לא מצא ארבעת מינין יהא יושב ובטל והתורה אמרה בסוכות תשבו שבעת ימים סוכה של כל דבר וכן בעזרא אומר (נחמיה ח, טו) צאו ההר והביאו עלי זית ועלי עץ שמן ועלי הדס ועלי תמרים ועלי עץ עבות (ועשו) סוכות ככתוב,ורבי יהודה סבר הני לדפנות עלי הדס ועלי תמרים ועלי עץ עבות לסכך ותנן מסככין בנסרין ד"ר יהודה אלמא סיב ועיקרא דדיקלא מינא דלולבא הוא ש"מ,ומי אמר ר' יהודה ארבעת מינין אין מידי אחרינא לא והתניא סיככה בנסרים של ארז שיש בהן ד' טפחים ד"ה פסולה אין בהן ד' טפחים רבי מאיר פוסל ורבי יהודה מכשיר ומודה רבי מאיר שאם יש בין נסר לנסר כמלא נסר שמניח פסל ביניהן וכשירה,מאי ארז הדס כדרבה בר רב הונא דאמר רבה בר רב הונא אמרי בי רב עשרה מיני ארזים הן שנא' (ישעיהו מא, יט) אתן במדבר ארז שיטה והדס וגו':,ר' מאיר אומר אפילו במשיחה כו': תניא א"ר מאיר מעשה ביקירי ירושלים שהיו אוגדין את לולביהן בגימוניות של זהב אמרו לו משם ראיה במינו היו אוגדין אותו מלמטה,אמר להו רבה להנהו מגדלי הושענא דבי ריש גלותא בי גדליתו הושענא דבי ריש גלותא שיירי ביה בית יד כי היכי דלא תיהוי חציצה,רבא אמר כל לנאותו אינו חוצץ ואמר רבה לא לינקיט איניש הושענא בסודרא דבעינא לקיחה תמה וליכא ורבא אמר לקיחה על ידי דבר אחר שמה לקיחה,אמר רבא מנא אמינא לה דלקיחה על ידי דבר אחר שמה לקיחה דתנן אזוב קצר מספקו בחוט ובכוש וטובל ומעלה ואוחז באזוב ומזה אמאי (במדבר יט, יח) ולקח וטבל אמר רחמנא אלא לאו ש"מ לקיחה על ידי דבר אחר שמה לקיחה,ממאי דלמא שאני התם כיון דחבריה כגופיה דמי אלא מהכא נפל משפופרת לשוקת פסול | 37a. According to your reasoning, if bone did not findany of the bfour speciesto roof his isukka /i, bhe will sit idlyand fail to fulfill the mitzva of isukka /i; band the Torah states: “You shall reside in isukkot /ifor seven days” (Leviticus 23:42), meaning ba isukkaof any material. Likewise, inthe book of bEzra,which can refer also to the book of Nehemiah, bit says: “Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of a dense-leaved tree, to make isukkot /i, as it is written”(Nehemiah 8:15). Apparently, a isukkamay be constructed even with materials other than the four species., bAnd Rabbi Yehuda holds: Theseolive branches and pine branches mentioned in the verse were bfor the wallsof the isukka /i, which need not be built from the four species. bMyrtle branches, palm branches, and branches of a dense-leaved tree,i.e., again myrtle, all of which are among the four species, were bfor the roofing.Rabbi Yehuda holds that one may roof the isukkaonly with the four species. bAnd we learnedin a mishna: bOnemay broofthe isukka bwith boards;this is bthe statement of Rabbi Yehuda.As boards can be produced from one of the four species only if the trunk of the date palm is considered a ilulav /i, bapparently, fibers and the trunk of the date palm are the species of the ilulav /i.The Gemara determines: Indeed, bconclude from itthat this is so.,The Gemara wonders: bAnd did Rabbi Yehuda saywith regard to the materials fit for roofing a isukkathat bthe four species, yes,they are fit, but bother materials, no,they are not fit? bBut isn’t it taughtin a ibaraita /i: If bone roofedthe isukka bwith cedar [ ierez /i] boards that have fourhandbreadths bin theirwidth, beveryone agreesthat it is bunfit.If bthey do not have fourhandbreadths bin theirwidth, bRabbi Meir deems it unfit and Rabbi Yehuda deems it fit. And Rabbi Meir concedes that if there is betweenone bboardand another bboarda gap the bcompletewidth bof a board,then bone placesfit roofing from the bwasteof the threshing floor and the winepress bbetweenthe boards bandthe isukka bis fit.Apparently, Rabbi Yehuda permits one to roof the isukkawith cedar wood, which is not one of the four species.,The Gemara responds: bWhat isthe ierez /ito which the mishna refers? It is in fact a bmyrtletree, bin accordance withthat bwhich Rabba bar Rav Hunasaid, bas Rabba bar Rav Huna saidthat bthey say in the school of Rav: There are ten types of ierez /i, as it is stated: “I will place in the wilderness the cedar [ ierez /i], the acacia-tree, the myrtle,and pine tree; I will set in the plain the juniper, the box-tree, and the cypress all together” (Isaiah 41:19). All the trees listed in this verse are types of cedar, and the myrtle is one of them.,§ The mishna continues: bRabbi Meir says:One may tie the ilulav beven with a cord. It is taughtin the iToseftathat bRabbi Meir said:There was ban incident involving the prominentresidents bof Jerusalem who would bind their ilulavimwith gold rings.The Sages bsaid to him:Is there bproof from there? They would bind it with its own species beneaththe rings, which serve a merely decorative purpose and not a halakhic one., bRabba said to those whowould bbind the four species [ ihoshana /i] of the house of the Exilarch: When you bind the four species of the house of the Exilarch, leaveroom for ba handgrip on itwhere there is neither binding nor decoration bso that there will not be an interpositionbetween the ilulavand the hand of the person taking it., bRava said:That is unnecessary, as banyaddition whose purpose is bto beautify does not interpose. And Rabba said: Let a person not take the four species with a cloth [ isudara /i]around his hand, bsince I require a complete taking, and there is nonein this case due to the interposition between his hand and the ilulav /i. bAnd Rava said:That is not a problem, as btaking by means of another object is considered taking. /b, bRava said: From where do I say that taking by means of another object is considered taking?It is bas we learnedin a mishna: One undergoing purification from impurity imparted by a corpse must be sprinkled with purification water with the ashes of the red heifer. If the bhyssopused to sprinkle the water was bshortand did not reach the water in the receptacle, bone renders it sufficientlylong bbyattaching ba string or a spindle, andthen he bdipsthe hyssop into the water, bremovesit, bgrasps the hyssop, and sprinklesthe water on the one undergoing purification. And bwhymay he do so? Doesn’t bthe Merciful One sayin the Torah: b“Anda ritually pure person shall btakehyssop, band dipit in the water, and sprinkle it” (Numbers 19:18), indicating that one must take the hyssop while dipping it? bRather,may one bnot conclude fromthis that btaking by means of another object is considered taking? /b,This proof is rejected: bFrom wherecan that be proven? bPerhaps it is different there; since he attachedthe string to the hyssop, its legal status bis likethat of the hyssop bitself.However, the legal status of the cloth is not like that of the ilulav /i, since it is not attached to the ilulav /i. bRather,the fact that taking by means of another object is considered taking can be learned bfrom here:If the ashes of the red heifer bfell from the tubein which they were held binto the troughin which the spring water was located, the water is bunfit,since taking the ashes and placing them in the water must be performed intentionally. |
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81. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 54b. כאיש המעורה בלוייה שלו אמר ריש לקיש בשעה שנכנסו נכרים להיכל ראו כרובים המעורין זה בזה הוציאון לשוק ואמרו ישראל הללו שברכתן ברכה וקללתן קללה יעסקו בדברים הללו מיד הזילום שנאמר (איכה א, ח) כל מכבדיה הזילוה כי ראו ערותה,ושתיה היתה נקראת תנא שממנה הושתת העולם תנן כמאן דאמר מציון נברא העולם דתניא רבי אליעזר אומר עולם מאמצעיתו נברא שנאמר (איוב לח, לח) בצקת עפר למוצק ורגבים ידובקו,רבי יהושע אומר עולם מן הצדדין נברא שנאמר (איוב לז, ו) כי לשלג יאמר הוי ארץ וגשם מטר וגשם מטרות עוזו רבי יצחק (נפחא) אמר אבן ירה הקב"ה בים ממנו נשתת העולם שנאמר (איוב לח, ו) על מה אדניה הטבעו או מי ירה אבן פנתה,וחכמים אומרים מציון נברא שנאמר (תהלים נ, א) מזמור לאסף אל אלהים ה' ואומר מציון מכלל יופי ממנו מוכלל יפיו של עולם,תניא ר' אליעזר הגדול אומר (בראשית ב, ד) אלה תולדות השמים והארץ בהבראם ביום עשות ה' אלהים ארץ ושמים תולדות שמים משמים נבראו תולדות הארץ מארץ נבראו,וחכמים אומרים אלו ואלו מציון נבראו שנאמר מזמור לאסף אל אלהים ה' דבר ויקרא ארץ ממזרח שמש עד מבואו ואומר מציון מכלל יופי אלהים הופיע ממנו מוכלל יופיו של עולם,נטל את הדם ממי שממרס בו וכו' מאי כמצליף מחוי רב יהודה | 54b. It means blike a manjoined and bclinging to his ilivaya /i,his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. bReish Lakish said: When gentilesdestroyed the Second Temple and bentered the Sanctuary, they sawthese drawings of bcherubs clinging to one another.They peeled them from the wall, btook them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse,due to their great fear of God, should bthey be occupied with such matters,making images of this kind? bThey immediately debasedand destroyed bthem, as it is stated: “All who honored her debase her because they have seen her nakedness”(Lamentations 1:8).,§ The mishna taught that a stone sat in the Holy of Holies band it was calledthe bfoundation [ ishetiyya /i]rock. A Sage btaughtin the iTosefta /i: Why was it called ishetiyya /i? It is bbecause the world was created [ ihushtat /i] from it.The Gemara comments: bWe learnedthe mishna bin accordance withthe opinion of bthe one who saidthat bthe world was created from Zion. As it was taughtin a ibaraitathat bRabbi Eliezer says: The world was created from its center, as it is stated: “When the dust runs into a mass, and the clods cleave fast together”(Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth., bRabbi Yehoshua says:The bworld was created from the sides, as it is stated: “For He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rain”(Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. bRabbi Yitzḥak Nappaḥa said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: “Upon what were its foundations fastened; or who laid its cornerstone?”(Job 38:6)., bAnd the Rabbis say:The world bwas created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord Godhas spoken and called the earth, from the rising of the sun to its place of setting” (Psalms 50:1), band it states: “Out of Zion, the perfection of beauty,God has shined forth” (Psalms 50:2). The mishna is taught in accordance with this last opinion., bIt was taughtin a ibaraitathat bRabbi Eliezer the Great says: “These are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heaven”(Genesis 2:4) means that the bgenerations of the heavens,i.e., all things found in the heavens, bwere created from the heavens,while the bgenerations of the earth were created from the earth. /b, bAnd the Rabbis say: Both these and those were created from Zion, as it is stated: “A Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,” and it says: “Out of Zion, the perfection of beauty, God has shined forth,”i.e., bfromZion bthe beauty of the world was perfected,which includes both the generations of the heavens and the generations of the earth.,§ The mishna taught that the High Priest btook the bloodof the bull bfromthe one bwho was stirring itso it would not coagulate, band he enteredand sprinkled it like one who whips. The Gemara asks: bWhat isthe meaning of: bLike one who whips? Rav Yehuda demonstratedthe action with his hand |
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82. Anon., 4 Ezra, 3.20
| 3.20. Yet thou didst not take away from them their evil heart, so that thy law might bring forth fruit in them. |
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83. Anon., Prayer of Manasseh, 3, 2
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84. Anon., Additions To Esther, 14.17
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85. Gregory of Nazianzus, Orations, 38.12
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