1. Hebrew Bible, Deuteronomy, 17.17 (9th cent. BCE - 3rd cent. BCE)
| 17.17. וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ וְכֶסֶף וְזָהָב לֹא יַרְבֶּה־לּוֹ מְאֹד׃ | 17.17. Neither shall he multiply wives to himself, that his heart turn not away; neither shall he greatly multiply to himself silver and gold." |
|
2. Hebrew Bible, Esther, 2.6 (9th cent. BCE - 3rd cent. BCE)
| 2.6. אֲשֶׁר הָגְלָה מִירוּשָׁלַיִם עִם־הַגֹּלָה אֲשֶׁר הָגְלְתָה עִם יְכָנְיָה מֶלֶךְ־יְהוּדָה אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל׃ | 2.6. who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away." |
|
3. Hebrew Bible, Exodus, 10-12, 2-9, 1 (9th cent. BCE - 3rd cent. BCE)
|
4. Hebrew Bible, Genesis, 12.10-12.20 (9th cent. BCE - 3rd cent. BCE)
| 12.11. וַיְהִי כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה וַיֹּאמֶר אֶל־שָׂרַי אִשְׁתּוֹ הִנֵּה־נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת־מַרְאֶה אָתְּ׃ 12.12. וְהָיָה כִּי־יִרְאוּ אֹתָךְ הַמִּצְרִים וְאָמְרוּ אִשְׁתּוֹ זֹאת וְהָרְגוּ אֹתִי וְאֹתָךְ יְחַיּוּ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 12.18. וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה־זֹּאת עָשִׂיתָ לִּי לָמָּה לֹא־הִגַּדְתָּ לִּי כִּי אִשְׁתְּךָ הִוא׃ 12.19. לָמָה אָמַרְתָּ אֲחֹתִי הִוא וָאֶקַּח אֹתָהּ לִי לְאִשָּׁה וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ׃ | 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land." 12.11. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon." 12.12. And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive." 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’" 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." 12.18. And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?" 12.19. Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’" 12.20. And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had." |
|
5. Hebrew Bible, Leviticus, 19.17 (9th cent. BCE - 3rd cent. BCE)
| 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ | 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." |
|
6. Hebrew Bible, Micah, 4.10 (9th cent. BCE - 3rd cent. BCE)
| 4.10. Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies." |
|
7. Hebrew Bible, Psalms, 137 (9th cent. BCE - 3rd cent. BCE)
|
8. Hebrew Bible, Ruth, 1.21 (9th cent. BCE - 3rd cent. BCE)
| 1.21. אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי יְהוָה לָמָּה תִקְרֶאנָה לִי נָעֳמִי וַיהוָה עָנָה בִי וְשַׁדַּי הֵרַע לִי׃ | 1.21. I went out full, and the LORD hath brought me back home empty; why call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?’" |
|
9. Hebrew Bible, 1 Samuel, 6, 5 (8th cent. BCE - 5th cent. BCE)
|
10. Hebrew Bible, 2 Kings, 19.35 (8th cent. BCE - 5th cent. BCE)
| 19.35. וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה שְׁמוֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ | 19.35. And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." |
|
11. Hebrew Bible, Isaiah, 37.36 (8th cent. BCE - 5th cent. BCE)
| 37.36. וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּכֶּה בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ | 37.36. And the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." |
|
12. Hebrew Bible, Jeremiah, 1.3, 25.8-25.12, 34.5, 35.16 (8th cent. BCE - 5th cent. BCE)
| 1.3. וַיְהִי בִּימֵי יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה לְצִדְקִיָּהוּ בֶן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה עַד־גְּלוֹת יְרוּשָׁלִַם בַּחֹדֶשׁ הַחֲמִישִׁי׃ 25.8. לָכֵן כֹּה אָמַר יְהוָה צְבָאוֹת יַעַן אֲשֶׁר לֹא־שְׁמַעְתֶּם אֶת־דְּבָרָי׃ 25.9. הִנְנִי שֹׁלֵחַ וְלָקַחְתִּי אֶת־כָּל־מִשְׁפְּחוֹת צָפוֹן נְאֻם־יְהוָה וְאֶל־נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל עַבְדִּי וַהֲבִאֹתִים עַל־הָאָרֶץ הַזֹּאת וְעַל־יֹשְׁבֶיהָ וְעַל כָּל־הַגּוֹיִם הָאֵלֶּה סָבִיב וְהַחֲרַמְתִּים וְשַׂמְתִּים לְשַׁמָּה וְלִשְׁרֵקָה וּלְחָרְבוֹת עוֹלָם׃ 25.11. וְהָיְתָה כָּל־הָאָרֶץ הַזֹּאת לְחָרְבָּה לְשַׁמָּה וְעָבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־מֶלֶךְ בָּבֶל שִׁבְעִים שָׁנָה׃ 25.12. וְהָיָה כִמְלֹאות שִׁבְעִים שָׁנָה אֶפְקֹד עַל־מֶלֶךְ־בָּבֶל וְעַל־הַגּוֹי הַהוּא נְאֻם־יְהוָה אֶת־עֲוֺנָם וְעַל־אֶרֶץ כַּשְׂדִּים וְשַׂמְתִּי אֹתוֹ לְשִׁמְמוֹת עוֹלָם׃ 34.5. בְּשָׁלוֹם תָּמוּת וּכְמִשְׂרְפוֹת אֲבוֹתֶיךָ הַמְּלָכִים הָרִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ כֵּן יִשְׂרְפוּ־לָךְ וְהוֹי אָדוֹן יִסְפְּדוּ־לָךְ כִּי־דָבָר אֲנִי־דִבַּרְתִּי נְאֻם־יְהוָה׃ 35.16. כִּי הֵקִימוּ בְּנֵי יְהוֹנָדָב בֶּן־רֵכָב אֶת־מִצְוַת אֲבִיהֶם אֲשֶׁר צִוָּם וְהָעָם הַזֶּה לֹא שָׁמְעוּ אֵלָי׃ | 1.3. It came also in the days of Jehoiakim the son of Josiah, king of Judah, unto the end of the eleventh year of Zedekiah the son of Josiah, king of Judah, unto the carrying away of Jerusalem captive in the fifth month." 25.8. Therefore thus saith the LORD of hosts: Because ye have not heard My words," 25.9. behold, I will send and take all the families of the north, saith the LORD, and I will send unto Nebuchadrezzar the king of Babylon, My servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about; and I will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations." 25.10. Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp." 25.11. And this whole land shall be a desolation, and a waste; and these nations shall serve the king of Babylon seventy years." 25.12. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans; and I will make it perpetual desolations." 34.5. thou shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee: ‘Ah lord! ’ for I have spoken the word, saith the LORD." 35.16. Because the sons of Jonadab the son of Rechab have performed the commandment of their father which he commanded them, but this people hath not hearkened unto Me;" |
|
13. Hebrew Bible, Ezekiel, 12.10, 12.14, 16.43, 21.30, 34.24, 37.22, 37.24-37.25, 44.3 (6th cent. BCE - 5th cent. BCE)
| 12.14. וְכֹל אֲשֶׁר סְבִיבֹתָיו עזרה [עֶזְרוֹ] וְכָל־אֲגַפָּיו אֱזָרֶה לְכָל־רוּחַ וְחֶרֶב אָרִיק אַחֲרֵיהֶם׃ 16.43. יַעַן אֲשֶׁר לֹא־זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרַיִךְ וַתִּרְגְּזִי־לִי בְּכָל־אֵלֶּה וְגַם־אֲנִי הֵא דַּרְכֵּךְ בְּרֹאשׁ נָתַתִּי נְאֻם אֲדֹנָי יְהוִה וְלֹא עשיתי [עָשִׂית] אֶת־הַזִּמָּה עַל כָּל־תּוֹעֲבֹתָיִךְ׃ 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃ 37.22. וְעָשִׂיתִי אֹתָם לְגוֹי אֶחָד בָּאָרֶץ בְּהָרֵי יִשְׂרָאֵל וּמֶלֶךְ אֶחָד יִהְיֶה לְכֻלָּם לְמֶלֶךְ וְלֹא יהיה־[יִהְיוּ־] עוֹד לִשְׁנֵי גוֹיִם וְלֹא יֵחָצוּ עוֹד לִשְׁתֵּי מַמְלָכוֹת עוֹד׃ 37.24. וְעַבְדִּי דָוִד מֶלֶךְ עֲלֵיהֶם וְרוֹעֶה אֶחָד יִהְיֶה לְכֻלָּם וּבְמִשְׁפָּטַי יֵלֵכוּ וְחֻקֹּתַי יִשְׁמְרוּ וְעָשׂוּ אוֹתָם׃ 37.25. וְיָשְׁבוּ עַל־הָאָרֶץ אֲשֶׁר נָתַתִּי לְעַבְדִּי לְיַעֲקֹב אֲשֶׁר יָשְׁבוּ־בָהּ אֲבוֹתֵיכֶם וְיָשְׁבוּ עָלֶיהָ הֵמָּה וּבְנֵיהֶם וּבְנֵי בְנֵיהֶם עַד־עוֹלָם וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם׃ 44.3. וְרֵאשִׁית כָּל־בִּכּוּרֵי כֹל וְכָל־תְּרוּמַת כֹּל מִכֹּל תְּרוּמוֹתֵיכֶם לַכֹּהֲנִים יִהְיֶה וְרֵאשִׁית עֲרִסוֹתֵיכֶם תִּתְּנוּ לַכֹּהֵן לְהָנִיחַ בְּרָכָה אֶל־בֵּיתֶךָ׃ 44.3. אֶת־הַנָּשִׂיא נָשִׂיא הוּא יֵשֶׁב־בּוֹ לֶאֱכָול־לֶחֶם לִפְנֵי יְהוָה מִדֶּרֶךְ אֻלָם הַשַּׁעַר יָבוֹא וּמִדַּרְכּוֹ יֵצֵא׃ | 12.10. Say thou unto them: Thus saith the Lord GOD: Concerning the prince, even this burden, in Jerusalem, and all the house of Israel among whom they are," 12.14. And I will disperse toward every wind all that are round about him to help him, and all his troops; and I will draw out the sword after them." 16.43. Because thou hast not remembered the days of thy youth, but hast fretted Me in all these things; lo, therefore I also will bring thy way upon thy head, saith the Lord GOD; or hast thou not committed this lewdness above all thine abominations?" 21.30. And thou, O wicked one, that art to be slain, the prince of Israel, whose day is come, in the time of the iniquity of the end;" 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken." 37.22. and I will make them one nation in the land, upon the mountains of Israel, and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;" 37.24. And My servant David shall be king over them, and they all shall have one shepherd; they shall also walk in Mine ordices, and observe My statutes, and do them." 37.25. And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell therein, they, and their children, and their children’s children, for ever; and David My servant shall be their prince for ever." 44.3. As for the prince, being a prince, he shall sit therein to eat bread before the LORD; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.’" |
|
14. Hebrew Bible, 1 Chronicles, 9.1 (5th cent. BCE - 3rd cent. BCE)
| 9.1. וְכָל־יִשְׂרָאֵל הִתְיַחְשׂוּ וְהִנָּם כְּתוּבִים עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל וִיהוּדָה הָגְלוּ לְבָבֶל בְּמַעֲלָם׃ 9.1. וּמִן־הַכֹּהֲנִים יְדַעְיָה וִיהוֹיָרִיב וְיָכִין׃ | 9.1. So all Israel were reckoned by genealogies; and, behold, they are written in the book of the kings of Israel; and Judah was carried away captive to Babylon because of their transgression." |
|
15. Hebrew Bible, 2 Chronicles, 36.6, 36.11-36.14 (5th cent. BCE - 3rd cent. BCE)
| 36.6. עָלָיו עָלָה נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּאַסְרֵהוּ בַּנְחֻשְׁתַּיִם לְהֹלִיכוֹ בָּבֶלָה׃ 36.11. בֶּן־עֶשְׂרִים וְאַחַת שָׁנָה צִדְקִיָּהוּ בְמָלְכוֹ וְאַחַת עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִָם׃ 36.12. וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה אֱלֹהָיו לֹא נִכְנַע מִלִּפְנֵי יִרְמְיָהוּ הַנָּבִיא מִפִּי יְהוָה׃ 36.13. וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶאצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים וַיֶּקֶשׁ אֶת־עָרְפּוֹ וַיְאַמֵּץ אֶת־לְבָבוֹ מִשּׁוּב אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 36.14. גַּם כָּל־שָׂרֵי הַכֹּהֲנִים וְהָעָם הִרְבּוּ לִמְעָול־מַעַל כְּכֹל תֹּעֲבוֹת הַגּוֹיִם וַיְטַמְּאוּ אֶת־בֵּית יְהוָה אֲשֶׁר הִקְדִּישׁ בִּירוּשָׁלִָם׃ | 36.6. Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon." 36.11. Zedekiah was twenty and one years old when he began to reign; and he reigned eleven years in Jerusalem;" 36.12. and he did that which was evil in the sight of the LORD his God; he humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD." 36.13. And he also rebelled against king Nebuchadnezzar, who had made him swear by God; but he stiffened his neck, and hardened his heart from turning unto the LORD, the God of Israel." 36.14. Moreover all the chiefs of the priests, and the people, transgressed very greatly after all the abominations of the nations; and they polluted the house of the LORD which He had hallowed in Jerusalem." |
|
16. Hebrew Bible, Ezra, 10.3 (5th cent. BCE - 4th cent. BCE)
| 10.3. וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃ 10.3. וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃ | 10.3. Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law." |
|
17. Hebrew Bible, Zechariah, 2.7, 6.10 (5th cent. BCE - 4th cent. BCE)
| 2.7. וְהִנֵּה הַמַּלְאָךְ הַדֹּבֵר בִּי יֹצֵא וּמַלְאָךְ אַחֵר יֹצֵא לִקְרָאתוֹ׃ | 2.7. And, behold, the angel that spoke with me went forth, and another angel went out to meet him," 6.10. ’Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, that are come from Babylon; and come thou the same day, and go into the house of Josiah the son of Zephaniah;" |
|
18. Dead Sea Scrolls, Damascus Covenant, 6.20 (2nd cent. BCE - 1st cent. CE)
|
19. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.20 (2nd cent. BCE - 1st cent. CE)
|
20. Josephus Flavius, Jewish War, 5.375-5.389 (1st cent. CE - 1st cent. CE)
| 5.375. 4. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation 5.376. and cried out aloud, “O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? 5.377. and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? 5.378. I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away 5.385. how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. 5.386. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. 5.387. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? 5.388. were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. |
|
21. Mishnah, Horayot, 3.3 (1st cent. CE - 3rd cent. CE)
| 3.3. If they transgressed before they were appointed, and afterwards they were appointed, they are regarded as regular people. Rabbi Shimon said: if their sin came to their knowledge before they were appointed they are liable, but if after they were appointed they are exempt. Who is meant by a ruler? A king; for it says, “Any of all the commandments of the Lord his God” (Leviticus 4:22), a ruler (king) who has none above him save the Lord his God." |
|
22. Mishnah, Sanhedrin, 2 (1st cent. CE - 3rd cent. CE)
|
23. New Testament, Acts, 7.43 (1st cent. CE - 2nd cent. CE)
| 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' |
|
24. New Testament, Matthew, 1.11-1.12 (1st cent. CE - 1st cent. CE)
| 1.11. Josiah became the father of Jechoniah and his brothers, at the time of the exile to Babylon. 1.12. After the exile to Babylon, Jechoniah became the father of Shealtiel. Shealtiel became the father of Zerubbabel. |
|
25. Tosefta, Sanhedrin, 4.2-4.3, 4.5 (1st cent. CE - 2nd cent. CE)
|
26. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)
| 11a. נתפרדה חבילה,אונקלוס בר קלונימוס איגייר שדר קיסר גונדא דרומאי אבתריה משכינהו בקראי איגיור הדר שדר גונדא דרומאי [אחרינא] אבתריה אמר להו לא תימרו ליה ולא מידי,כי הוו שקלו ואזלו אמר להו אימא לכו מילתא בעלמא ניפיורא נקט נורא קמי פיפיורא פיפיורא לדוכסא דוכסא להגמונא הגמונא לקומא קומא מי נקט נורא מקמי אינשי אמרי ליה לא אמר להו הקב"ה נקט נורא קמי ישראל דכתיב (שמות יג, כא) וה' הולך לפניהם יומם וגו' איגיור [כולהו],הדר שדר גונדא אחרינא אבתריה אמר להו לא תשתעו מידי בהדיה כי נקטי ליה ואזלי חזא מזוזתא [דמנחא אפתחא] אותיב ידיה עלה ואמר להו מאי האי אמרו ליה אימא לן את,אמר להו מנהגו של עולם מלך בשר ודם יושב מבפנים ועבדיו משמרים אותו מבחוץ ואילו הקב"ה עבדיו מבפנים והוא משמרן מבחוץ שנאמר (תהלים קכא, ח) ה' ישמר צאתך ובואך מעתה ועד עולם איגיור תו לא שדר בתריה,(בראשית כה, כג) ויאמר ה' לה שני גוים בבטנך אמר רב יהודה אמר רב אל תקרי גוים אלא גיים זה אנטונינוס ורבי שלא פסקו מעל שולחנם לא חזרת ולא קישות ולא צנון לא בימות החמה ולא בימות הגשמים דאמר מר צנון מחתך אוכל חזרת מהפך מאכל קישות מרחיב מעיים,והא תנא דבי רבי ישמעאל למה נקרא שמן קישואין מפני שקשין לגופו של אדם כחרבות לא קשיא הא ברברבי הא בזוטרי:,יום הלידה ויום המיתה: מכלל דר"מ סבר לא שנא מיתה שיש בה שריפה ולא שנא מיתה שאין בה שריפה פלחי בה לעבודת כוכבים אלמא שריפה לאו חוקה היא מכלל דרבנן סברי שריפה חוקה היא,והא תניא שורפין על המלכים ולא מדרכי האמורי ואי חוקה היא אנן היכי שרפינן והכתיב (ויקרא יח, ג) ובחוקותיהם לא תלכו,אלא דכ"ע שריפה לאו חוקה היא אלא חשיבותא היא והכא בהא קמיפלגי ר"מ סבר לא שנא מיתה שיש בה שריפה ולא שנא מיתה שאין בה שריפה פלחי בה לעבודת כוכבים ורבנן סברי מיתה שיש בה שריפה חשיבא להו ופלחי בה ושאין בה שריפה לא חשיבא ולא פלחי בה,גופא שורפין על המלכים ואין בו משום דרכי האמורי שנאמר (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים וגו' וכשם ששורפין על המלכים כך שורפין על הנשיאים,ומה הם שורפין על המלכים מיטתן וכלי תשמישן ומעשה שמת ר"ג הזקן ושרף עליו אונקלוס הגר שבעים מנה צורי והאמרת מה הן שורפין עליהם מיטתן וכלי תשמישן אימא בשבעים מנה צורי,ומידי אחרינא לא והתניא עוקרין על המלכים ואין בו משום דרכי האמורי אמר רב פפא סוס שרכב עליו,ובהמה טהורה לא והתניא עיקור שיש בה טריפה אסור ושאין בה טריפה מותר ואיזהו עיקור שאין בה טריפה | 11a. bThe bundle is separated. /b,§ The Gemara mentions other Romans who converted to Judaism. It relates: bOnkelos bar Kelonimos convertedto Judaism. The Roman bemperor sent a troop [ igunda /i] of Romansoldiers bafter himto seize Onkelos and bring him to the emperor. Onkelos bdrew themtoward him bwith versesthat he cited and learned with them, and bthey converted.The emperor bthen sent another troop of Romansoldiers bafter him,and bsaid to them: Do not say anything to him,so that he cannot convince you with his arguments. The troops followed this instruction, and took Onkelos with them., bWhen they were walking,Onkelos bsaid tothe troop of soldiers: bI will say a mere statement to you: A minor official [ inifyora /i] holds a torch before a high official [ iapifyora /i], the high officialholds a torch bfor a duke [ idukasa /i], a duke for the governor,and bthe governor for the ruler [ ikoma /i]. Does the ruler hold a torch beforethe common bpeople?The soldiers bsaid toOnkelos: bNo.Onkelos bsaid to them:Yet bthe Holy One, Blessed be He, holds a torch before the Jewish people, as it is written: “And the Lord went before them by dayin a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light” (Exodus 13:21). bThey all converted. /b,The emperor bthen sent another troopof soldiers bafter him,to bring Onkelos, and bsaid to them: Do not converse with him at all.The troops followed this instruction, and took Onkelos with them. bWhile they grabbed him and were walking,Onkelos bsaw a imezuzathat was placed on the doorway. He placed his hand upon it and said tothe soldiers: bWhat is this? They said to him: You tell us. /b,Onkelos bsaid to them: Thestandard bpracticethroughout the bworldis that ba kingof bflesh and blood sits insidehis palace, band his servantsstand bguard,protecting bhim outside; butwith regard to bthe Holy One, Blessed be He, His servants,the Jewish people, sit binsidetheir homes band He guards over them outside. As it is stated: “The Lord shall guard your going out and your coming in, from now and forever”(Psalms 121:8). Upon hearing this, those soldiers also bconvertedto Judaism. After that, the emperor bsent no moresoldiers bafter him. /b,§ The Gemara returns to its discussion of Antoninus: When the matriarch Rebecca was pregt with Jacob and Esau, b“the Lord said to her: Two nations [ igoyim /i] are in your womb”(Genesis 25:23). bRav Yehuda saysthat bRav says: Do not readit as igoyim /i,meaning nations; bratherread it as igeyim /i,meaning proud ones. bThisverse was fulfilled in two prominent individuals who descended from Rebecca, bAntoninus and RabbiYehuda HaNasi, bwhose tables,due to their wealth, bnever lacked for lettuce, nor cucumbers, nor radish, neither in the summer nor in the rainy season,despite the fact that these foods do not grow year round. The reason they ensured that these items were always present at their tables is bthat the Master said: A radish breaks up food, lettuce stirs up food,and bcucumbers expand the intestines. /b,The Gemara asks: bBut isn’t it taughtin the bschool of Rabbi Yishmael: Why are they called cucumbers [ ikishuin /i]?It is bbecause they are as harmful [ ikashim /i] to a person’s body as swords.The Gemara answers: This is bnot difficult. Thisstatement, that they are harmful to the body, is referring bto largecucumbers, whereas bthatstatement, explaining why they were always present on the tables of Rabbi Yehuda HaNasi and Antoninus, is referring bto small ones. /b,§ The mishna teaches that according to Rabbi Meir bthe birthdayof the king band the day of the deathof the king are considered gentile festivals, whereas the Rabbis hold that only a death that includes public burning is considered a festival that includes idol worship. The Gemara comments: bBy inference,this means bthat Rabbi Meir holdsthat bthere is no differencewhether it is ba death that includespublic bburning, and there is no differencewhether it is ba death that does not includepublic bburning;in either case, bthey engage in idol worship onthat occasion. bEvidently,Rabbi Meir holds that the bburningperformed at the death of the king bis notan idolatrous bcustom,as it is not the cause of the prohibition. The Gemara continues: From here, one can conclude bby inference that the Rabbis holdthat the bburningupon the death of the king bisan idolatrous bcustom. /b,The Gemara raises a difficulty: bBut isn’t it taughtin a ibaraita /i: bWe burnitems bupon thedeath of bkingsas an expression of grief, bandthis is bnot of the ways of the Amorites,but rather a Jewish custom? bAnd ifthis bisan idolatrous bcustom, how could weperform this public bburning? But isn’t it written: “And you shall not walk in their statutes”(Leviticus 18:3)?, bRather, everyoneagrees that the public bburningitself bis notan idolatrous bcustom. Rather, it isperformed due to the great bimportanceof the king who passed away. bAnd here,in the mishna, bthey disagree about this: Rabbi Meir holdsthat bthere is no differencewhether it is ba death that includespublic bburning and there is no differencewhether it is ba death that does not includepublic bburning;in either case, in practice bthey engage in idol worship onthat occasion. bAnd the Rabbis holdthat ba death that includespublic bburningis bimportant tothe gentiles, bandtherefore bthey engage inidol bworship onthat occasion, bbuta death bthat does not includepublic bburningis bnot importantto them, band they do not engage inidol bworship onthat occasion.,Having mentioned this ibaraita /i, the Gemara returns to discuss bthematter bitself.The ibaraitateaches: bOne burnsitems bdue to thedeath of bkingsas an expression of grief, bandthis bis not subject tothe prohibition of imitating bthe ways of the Amorites,since it is a Jewish custom. bAs it is statedthat Jeremiah prophesied to Zedekiah king of Judah: b“You shall die in peace; and with the burnings of your fathers, the former kingsthat were before you, so shall they make a burning for you” (Jeremiah 34:5). bAnd just as one burnsitems buponthe death of bthe kings, so too one burnsitems buponthe death of bthe heads of the Sanhedrin. /b, bAnd whatitems bdo they burn upon thedeath of bkings?They burn the kings’ bbeds and their utensils,so that no one else can make use of them. bAndthere was ban incident in which Rabban Gamliel the Elder died, and uponhis death bOnkelos the convert burned seven thousand dinarsin valuable bTyriancoinage. The Gemara asks: bBut didn’t you statein response to the question: bWhat do they burn uponthe death of kings, that they burn btheir beds and their utensils?Why, then, did Onkelos burn money? The Gemara answers: bSaythat Onkelos burned items that were valued bat seven thousand dinarsin bTyriancoinage.,The Gemara asks: bAndare bother items notdestroyed in order to accord honor to the deceased king, apart from his utensils? bBut isn’t it taughtin a ibaraitathat bwe detachthe hooves of livestock bupon thedeath of bkings, andthis bis not subject tothe prohibition of bthe ways of the Amorites? Rav Pappa says:That ibaraitais referring to bthe horse upon whichthe king brode.Since that animal was designated as the king’s personal item, it is therefore rendered unusable for anyone else, like his personal utensils.,The Gemara asks: bAnddid they bnotdetach the hooves of the king’s bkosher animals,which are not used by the king for riding? bBut isn’t it taughtin a ibaraita /i: If bremovingthe hooves of an animal would bentailthat it becomes ban animal with a wound that will cause it to die within twelve months [ itereifa /i],it is bprohibitedto do so. bAnd whendoing so would bnot entailrendering it ba itereifa /i,it is bpermitted. And what isa way of bremovinghooves bthat does not entailrendering the animal ba itereifa /i? /b |
|
27. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 10b. מלאכת מחשבת אסרה תורה ומלאכת מחשבת לא כתיבא:,חגיגות: מיכתב כתיבן לא צריכא לכדאמר ליה רב פפא לאביי ממאי דהאי וחגותם אותו חג לה' זביחה דלמא חוגו חגא קאמר רחמנא,אלא מעתה דכתיב (שמות ה, א) ויחוגו לי במדבר הכי נמי דחוגו חגא הוא וכי תימא הכי נמי והכתיב (שמות י, כה) ויאמר משה גם אתה תתן בידינו זבחים ועולות,דלמא הכי קאמר רחמנא אכלו ושתו וחוגו חגא קמאי לא סלקא דעתך דכתיב (שמות כג, יח) ולא ילין חלב חגי עד בקר ואי סלקא דעתך דחוגא הוא תרבא לחגא אית ליה,ודלמא הכי קאמר רחמנא חלב הבא בזמן חג לא ילין,אלא מעתה הבא בזמן חג הוא דלא ילין הא דכל השנה כולה ילין (ויקרא ו, ב) כל הלילה עד הבקר כתיב,דלמא אי מההוא הוה אמינא ההוא לעשה כתב רחמנא האי ללאו,ללאו כתב קרא אחרינא (דברים טז, ד) ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר ודלמא לעבור עליו בשני לאוין ועשה,אלא אתיא מדבר מדבר כתיב הכא ויחוגו לי במדבר וכתיב התם (עמוס ה, כה) הזבחים ומנחה הגשתם לי במדבר מה להלן זבחים אף כאן זבחים,ומאי כהררין התלויין בשערה דברי תורה מדברי קבלה לא ילפינן:,מעילות: מיכתב כתיבן אמר רמי בר חמא לא נצרכא אלא לכדתנן השליח שעשה שליחותו בעל הבית מעל לא עשה שליחותו שליח מעל,וכי עשה שליחותו אמאי מעל וכי זה חוטא וזה מתחייב היינו כהררין התלויין בשערה,אמר רבא ומאי קושיא דלמא שאני מעילה דילפא חטא חטא מתרומה מה התם שלוחו של אדם כמותו אף כאן שלוחו של אדם כמותו,אלא אמר רבא לא נצרכא אלא לכדתניא נזכר בעל הבית ולא נזכר שליח שליח מעל שליח עניא מאי קא עביד היינו כהררין התלויין בשערה,אמר רב אשי מאי קושיא דלמא מידי דהוה אמוציא מעות הקדש לחולין,אלא אמר רב אשי לא נצרכא אלא לכדתנן נטל אבן או קורה של הקדש הרי זה לא מעל נתנה לחבירו הוא מעל וחבירו לא מעל מכדי מישקל שקלה מה לי הוא ומה לי חבירו היינו כהררין התלויין בשערה,ומאי קושיא דלמא כדשמואל דאמר שמואל הכא | 10b. The Gemara answers: bThe Torah prohibitedonly planned, bcreative laboron Shabbat. An act of labor that is not intended, or whose result is unintended, or whose consequence is destructive, is not included in this category. Therefore, one who performs labor in this manner is exempt. bAndlimitation of the prohibition against bcreative labor is not writtenanywhere in the Torah with regard to the laws of Shabbat. Admittedly, this principle is written in connection with the Tabernacle, and there is an established exegetical link between the building of the Tabernacle and Shabbat. Nevertheless, as this fundamental principle concerning the ihalakhotof Shabbat does not appear explicitly, it is compared to mountains suspended by a hair.,§ The mishna taught that the ihalakhotof bFestival peace /b-offerings are like mountains suspended by a hair. The Gemara asks: But bthey are writtenin the Torah. The Gemara answers: bNo,it is bnecessaryto say this bin accordance with that which Rav Pappa said to Abaye: From whereis it derived bthat thisverse: b“And you shall celebrate it as a Festival [ iveḥagotem /i] to the Lord”(Leviticus 23:41), is referring to ban animal offering? Perhaps the Merciful One issimply bsaying: Celebrate a Festival. /b,Abaye responded: bHowever, if that is so,consider bthat it is written:“Let My people go, bthat they may hold a feast [ iveyaḥogu /i] to Me in the wilderness”(Exodus 5:1). bSo too,the meaning of this verse bis thatthey will merely bcelebrate a Festival,and not bring an offering. bAnd if you would say that isindeed bso,that this means that they should celebrate a Festival, bbut isn’t it written: “And Moses said: You must also give into our hand sacrifices and burnt- /bofferings, that we may sacrifice to the Lord our God” (Exodus 10:25)? This shows that the command is referring to offerings.,The Gemara raises a difficulty. But bperhaps this is what the Merciful One said:Slaughter animals so that you can beat, drink, and celebrate a Festival before Me,but no offerings are necessary. The Gemara answers: This bcannot enter your mind, as it is written: “The fat of My Festival feast [ iḥagi /i] shall not remain all night until the morning”(Exodus 23:18). bAnd if it enters your mindto say bthat it isreferring to a regular bFestival feastand not an offering, bdoes a Festival feast haveforbidden bfats? /b,The Gemara asks: bBut perhaps this is what the Merciful One statesin the Torah: The bfatsof gift offerings bthat are brought during a Festival may not remain all night.If so, the phrase “My Festival feast” is not referring to a type of offering at all, but to a particular time.,The Gemara answers: bHowever, if that is so,this verse indicates that it is only those fats bthat are brought during a Festival that may not remain overnight.It may be inferred from here bthatfats which are brought bthroughout the year may remain all night.But bit is writtenabout burnt-offerings: “On its firewood upon the altar ball night into the morning”(Leviticus 6:2). This shows that burnt-offerings must burn upon the altar all night.,The Gemara further asks: bPerhaps ifthis ihalakhawas derived bfrom thatverse, bI would say thatverse serves as the source bof a positive mitzva.Therefore, bthe Merciful One writes thisverse: “Shall not remain all night,” bas a prohibitionas well.,The Gemara responds. With regard bto the prohibitionagainst leaving over an offering on a Festival, banother verse was written: “Neither shall any of the flesh, which you sacrifice the first day at evening, remain all night until the morning”(Deuteronomy 16:4). The Gemara asks: bBut perhapsthe verse: “Shall not remain all night” comes to teach that one who does so bviolates two prohibitions and a positive mitzva. /b, bRather,the Gemara rejects this explanation in favor of the claim that the source for a Festival peace-offering bcomesfrom a verbal analogy between the term b“wilderness”stated here and the term: b“wilderness”stated elsewhere. bIt is written here: “They shall make an offering to Me in the wilderness”(Exodus 5:1), band it is written there: “Did you bring to Me sacrifices and offeringsforty years bin the wilderness,house of Israel?” (Amos 5:25). bJust as thereit is referring to actual banimal offerings, so too here,it is referring to banimal offerings,not merely the celebration of a Festival.,The Gemara asks: bAndin light of this verbal analogy, in bwhatway is this ihalakha blike mountains suspended by a hair?The Gemara answers: The textual evidence is not that strong, as generally bone does not derive Torah matters from texts of the tradition,i.e., Prophets and Writings. Since the prophets were not permitted to introduce new ihalakhot /i, as the Torah is the only authoritative source in that regard, this verbal analogy does not carry the same weight as a ihalakhaderived from the Torah itself.,§ The mishna taught that the details of the ihalakhotof bmisuseof consecrated property are like mountains suspended by a hair. The Gemara asks: But bthey are writtenin the Torah (Leviticus 5:14–16). bRami bar Ḥama said:This statement bis necessary only for that which we learnedin a mishna ( iMe’ila20a): With regard to ban agent who performs his agency,e.g., when a homeowner sends someone to buy an object with consecrated money and the agent does as he was instructed, bthe homeowner has misusedconsecrated property and must bring an offering for the actions of the agent performed on his behalf. However, if the agent bdid not perform his agency,but in some way acted on his own account, bthe agent has misusedconsecrated property, and he is the one obligated to bring the offering.,The Gemara explains: bAnd when he performed his agency, whyis the owner considered to have bmisusedconsecrated property? bAnd is itpossible bthat this one sins and that one is rendered liable?Since this ihalakhais counterintuitive, it is not apparent from the verses. bThis iswhat the mishna was referring to when it said that these ihalakhotare blike mountains suspended by a hair. /b, bRava said: And what isthe logical bdifficultywith this ihalakha /i? bPerhapsthe transgression of bmisuseof consecrated property bis different, as it is derivedthrough a verbal analogy from the parallel term b“sin”(Leviticus 5:6) and b“sin”(Numbers 18:9), bfromthe case of iteruma /i: Just as there,with regard to iteruma /i, the legal status of ba person’s agent is likethat of bhimself,and therefore the agent may separate iterumaon behalf of the owner of the produce, bso too here,with regard to misuse of consecrated property, the legal status of ba person’s agent is likethat of bhimself,which means that when the agent properly performs his agency the owner is liable., bRather, Rava said:The mishna’s statement with regard to mountains bis necessary only for that which is taughtin a ibaraita /i: If, after he sent an agent to use a consecrated object, bthe homeowner rememberedthat it was a consecrated item band the agent did not remember, the agent has misusedconsecrated property despite the fact that he was merely performing his agency. This is because one is liable for the misuse of consecrated property only if he acted unwittingly. In this instance, bwhat did the poor agent do?He simply performed his agency on behalf of the owner, and yet because the owner remembered about the consecrated object, the agent is liable. bThis iswhat the mishna is referring to when it says that these ihalakhotare blike mountains suspended by a hair. /b, bRav Ashi said:And bwhat isthe logical bdifficultywith this ihalakha /i? bPerhapsthis bis just as it is withregard to bone who spends consecrated money for non-sacredpurposes. Although this individual did not know that the money was consecrated, he is nevertheless obligated to bring an offering. Here too, once the owner canceled the agency upon realizing the money was consecrated, the agent unwittingly misused consecrated property, and therefore he is liable., bRather, Rav Ashi said:The mishna bis necessary only for that which we learnedin a mishna ( iMe’ila19b): If one bpicked up a consecrated stone or beam, he has not misusedconsecrated property merely by this action. However, if he bgave it to another, he has misusedconsecrated property band the otherperson bhas not misusedconsecrated property. The Gemara analyzes this case: bSince he picked it up, whatdifference bisthere bto meif bhekeeps it, band whatdifference bisthere bto meif he gives it to banother?What is the basis for the distinction between the two cases? Rather, bthis isthe case the mishna is referring to when it says that these ihalakhotare blike mountains suspended by a hair. /b,The Gemara raises a difficulty. bWhat isthe logical bdifficultywith this ihalakha /i? bPerhapsit should be explained bin accordance withthe opinion bof Shmuel, as Shmuel said: Here,this mishna is not referring to an ordinary person who picked up a consecrated stone for himself. |
|
