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Tiresias: The Ancient Mediterranean Religions Source Database

Hebrew Bible, Ezekiel, 16.14

וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD.

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27 results
1. Hebrew Bible, Deuteronomy, 18.20, 22.5, 34.1, 34.5-34.6 (9th cent. BCE - 3rd cent. BCE)

22.5. לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ 34.1. וְלֹא־קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמֹשֶׁה אֲשֶׁר יְדָעוֹ יְהוָה פָּנִים אֶל־פָּנִים׃ 34.1. וַיַּעַל מֹשֶׁה מֵעַרְבֹת מוֹאָב אֶל־הַר נְבוֹ רֹאשׁ הַפִּסְגָּה אֲשֶׁר עַל־פְּנֵי יְרֵחוֹ וַיַּרְאֵהוּ יְהוָה אֶת־כָּל־הָאָרֶץ אֶת־הַגִּלְעָד עַד־דָּן׃ 34.5. וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃ 34.6. וַיִּקְבֹּר אֹתוֹ בַגַּיְ בְּאֶרֶץ מוֹאָב מוּל בֵּית פְּעוֹר וְלֹא־יָדַע אִישׁ אֶת־קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה׃ 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 22.5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God." 34.1. And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, that is over against Jericho. And the LORD showed him all the land, even Gilead as far as Dan;" 34.5. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD." 34.6. And he was buried in the valley in the land of Moab over against Beth-peor; and no man knoweth of his sepulchre unto this day."
2. Hebrew Bible, Exodus, 3.1-4.17, 4.24, 4.25, 4.26 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Genesis, 24 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Hosea, 2.6-2.7, 2.14-2.16, 2.19-2.20 (9th cent. BCE - 3rd cent. BCE)

2.6. וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּי־בְנֵי זְנוּנִים הֵמָּה׃ 2.7. כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃ 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.19. וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃ 2.6. And I will not have compassion upon her children; For they are children of harlotry." 2.7. For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’" 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them." 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her." 2.19. For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name." 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."
5. Hebrew Bible, Malachi, 1.1, 1.6, 2.17, 3.8 (9th cent. BCE - 3rd cent. BCE)

1.1. מִי גַם־בָּכֶם וְיִסְגֹּר דְּלָתַיִם וְלֹא־תָאִירוּ מִזְבְּחִי חִנָּם אֵין־לִי חֵפֶץ בָּכֶם אָמַר יְהוָה צְבָאוֹת וּמִנְחָה לֹא־אֶרְצֶה מִיֶּדְכֶם׃ 1.1. מַשָּׂא דְבַר־יְהוָה אֶל־יִשְׂרָאֵל בְּיַד מַלְאָכִי׃ 1.6. בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו וְאִם־אָב אָנִי אַיֵּה כְבוֹדִי וְאִם־אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי אָמַר יְהוָה צְבָאוֹת לָכֶם הַכֹּהֲנִים בּוֹזֵי שְׁמִי וַאֲמַרְתֶּם בַּמֶּה בָזִינוּ אֶת־שְׁמֶךָ׃ 2.17. הוֹגַעְתֶּם יְהוָה בְּדִבְרֵיכֶם וַאֲמַרְתֶּם בַּמָּה הוֹגָעְנוּ בֶּאֱמָרְכֶם כָּל־עֹשֵׂה רָע טוֹב בְּעֵינֵי יְהוָה וּבָהֶם הוּא חָפֵץ אוֹ אַיֵּה אֱלֹהֵי הַמִּשְׁפָּט׃ 3.8. הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה׃ 1.1. The burden of the word of the LORD to Israel by Malachi." 1.6. A son honoureth his father, And a servant his master; If then I be a father, Where is My honour? And if I be a master, Where is My fear? Saith the LORD of hosts Unto you, O priests, that despise My name. And ye say: ‘Wherein have we despised Thy name?’" 2.17. Ye have wearied the LORD with your words. Yet ye say: ‘Wherein have we wearied Him?’ In that ye say: ‘Every one that doeth evil Is good in the sight of the LORD, And He delighteth in them; Or where is the God of justice?’" 3.8. Will a man rob God? Yet ye rob Me. But ye say: ‘Wherein have we robbed Thee?’ In tithes and heave-offerings."
6. Hebrew Bible, Numbers, 5.12 (9th cent. BCE - 3rd cent. BCE)

5.12. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.12. Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him,"
7. Hebrew Bible, Psalms, 36.8-36.10, 50.2 (9th cent. BCE - 3rd cent. BCE)

36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 50.2. תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר בְּבֶן־אִמְּךָ תִּתֶּן־דֹּפִי׃ 50.2. מִצִּיּוֹן מִכְלַל־יֹפִי אֱלֹהִים הוֹפִיעַ׃ 36.8. How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings." 36.9. They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures." 36.10. For with Thee is the fountain of life; In Thy light do we see light." 50.2. Out of Zion, the perfection of beauty, God hath shined forth."
8. Hebrew Bible, 1 Samuel, 16.1-16.13, 17.1-17.10, 17.12, 17.16, 17.22, 17.26-17.29, 17.31-17.58 (8th cent. BCE - 5th cent. BCE)

16.1. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל עַד־מָתַי אַתָּה מִתְאַבֵּל אֶל־שָׁאוּל וַאֲנִי מְאַסְתִּיו מִמְּלֹךְ עַל־יִשְׂרָאֵל מַלֵּא קַרְנְךָ שֶׁמֶן וְלֵךְ אֶשְׁלָחֲךָ אֶל־יִשַׁי בֵּית־הַלַּחְמִי כִּי־רָאִיתִי בְּבָנָיו לִי מֶלֶךְ׃ 16.1. וַיַּעֲבֵר יִשַׁי שִׁבְעַת בָּנָיו לִפְנֵי שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי לֹא־בָחַר יְהוָה בָּאֵלֶּה׃ 16.2. וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וַיֹּאמֶר יְהוָה עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ וְאָמַרְתָּ לִזְבֹּחַ לַיהוָה בָּאתִי׃ 16.2. וַיִּקַּח יִשַׁי חֲמוֹר לֶחֶם וְנֹאד יַיִן וּגְדִי עִזִּים אֶחָד וַיִּשְׁלַח בְּיַד־דָּוִד בְּנוֹ אֶל־שָׁאוּל׃ 16.3. וְקָרָאתָ לְיִשַׁי בַּזָּבַח וְאָנֹכִי אוֹדִיעֲךָ אֵת אֲשֶׁר־תַּעֲשֶׂה וּמָשַׁחְתָּ לִי אֵת אֲשֶׁר־אֹמַר אֵלֶיךָ׃ 16.4. וַיַּעַשׂ שְׁמוּאֵל אֵת אֲשֶׁר דִּבֶּר יְהוָה וַיָּבֹא בֵּית לָחֶם וַיֶּחֶרְדוּ זִקְנֵי הָעִיר לִקְרָאתוֹ וַיֹּאמֶר שָׁלֹם בּוֹאֶךָ׃ 16.5. וַיֹּאמֶר שָׁלוֹם לִזְבֹּחַ לַיהוָה בָּאתִי הִתְקַדְּשׁוּ וּבָאתֶם אִתִּי בַּזָּבַח וַיְקַדֵּשׁ אֶת־יִשַׁי וְאֶת־בָּנָיו וַיִּקְרָא לָהֶם לַזָּבַח׃ 16.6. וַיְהִי בְּבוֹאָם וַיַּרְא אֶת־אֱלִיאָב וַיֹּאמֶר אַךְ נֶגֶד יְהוָה מְשִׁיחוֹ׃ 16.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ כִּי לֹא אֲשֶׁר יִרְאֶה הָאָדָם כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהוָה יִרְאֶה לַלֵּבָב׃ 16.8. וַיִּקְרָא יִשַׁי אֶל־אֲבִינָדָב וַיַּעֲבִרֵהוּ לִפְנֵי שְׁמוּאֵל וַיֹּאמֶר גַּם־בָּזֶה לֹא־בָחַר יְהוָה׃ 16.9. וַיַּעֲבֵר יִשַׁי שַׁמָּה וַיֹּאמֶר גַּם־בָּזֶה לֹא־בָחַר יְהוָה׃ 16.11. וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי הֲתַמּוּ הַנְּעָרִים וַיֹּאמֶר עוֹד שָׁאַר הַקָּטָן וְהִנֵּה רֹעֶה בַּצֹּאן וַיֹּאמֶר שְׁמוּאֵל אֶל־יִשַׁי שִׁלְחָה וְקָחֶנּוּ כִּי לֹא־נָסֹב עַד־בֹּאוֹ פֹה׃ 16.12. וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם־יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר יְהוָה קוּם מְשָׁחֵהוּ כִּי־זֶה הוּא׃ 16.13. וַיִּקַּח שְׁמוּאֵל אֶת־קֶרֶן הַשֶּׁמֶן וַיִּמְשַׁח אֹתוֹ בְּקֶרֶב אֶחָיו וַתִּצְלַח רוּחַ־יְהוָה אֶל־דָּוִד מֵהַיּוֹם הַהוּא וָמָעְלָה וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ הָרָמָתָה׃ 17.1. וַיַּאַסְפוּ פְלִשְׁתִּים אֶת־מַחֲנֵיהֶם לַמִּלְחָמָה וַיֵּאָסְפוּ שֹׂכֹה אֲשֶׁר לִיהוּדָה וַיַּחֲנוּ בֵּין־שׂוֹכֹה וּבֵין־עֲזֵקָה בְּאֶפֶס דַּמִּים׃ 17.1. וַיֹּאמֶר הַפְּלִשְׁתִּי אֲנִי חֵרַפְתִּי אֶת־מַעַרְכוֹת יִשְׂרָאֵל הַיּוֹם הַזֶּה תְּנוּ־לִי אִישׁ וְנִלָּחֲמָה יָחַד׃ 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׃ 17.5. וְכוֹבַע נְחֹשֶׁת עַל־רֹאשׁוֹ וְשִׁרְיוֹן קַשְׂקַשִּׂים הוּא לָבוּשׁ וּמִשְׁקַל הַשִּׁרְיוֹן חֲמֵשֶׁת־אֲלָפִים שְׁקָלִים נְחֹשֶׁת׃ 17.5. וַיֶּחֱזַק דָּוִד מִן־הַפְּלִשְׁתִּי בַּקֶּלַע וּבָאֶבֶן וַיַּךְ אֶת־הַפְּלִשְׁתִּי וַיְמִיתֵהוּ וְחֶרֶב אֵין בְּיַד־דָּוִד׃ 17.6. וּמִצְחַת נְחֹשֶׁת עַל־רַגְלָיו וְכִידוֹן נְחֹשֶׁת בֵּין כְּתֵפָיו׃ 17.7. וחץ [וְעֵץ] חֲנִיתוֹ כִּמְנוֹר אֹרְגִים וְלַהֶבֶת חֲנִיתוֹ שֵׁשׁ־מֵאוֹת שְׁקָלִים בַּרְזֶל וְנֹשֵׂא הַצִּנָּה הֹלֵךְ לְפָנָיו׃ 17.8. וַיַּעֲמֹד וַיִּקְרָא אֶל־מַעַרְכֹת יִשְׂרָאֵל וַיֹּאמֶר לָהֶם לָמָּה תֵצְאוּ לַעֲרֹךְ מִלְחָמָה הֲלוֹא אָנֹכִי הַפְּלִשְׁתִּי וְאַתֶּם עֲבָדִים לְשָׁאוּל בְּרוּ־לָכֶם אִישׁ וְיֵרֵד אֵלָי׃ 17.9. אִם־יוּכַל לְהִלָּחֵם אִתִּי וְהִכָּנִי וְהָיִינוּ לָכֶם לַעֲבָדִים וְאִם־אֲנִי אוּכַל־לוֹ וְהִכִּיתִיו וִהְיִיתֶם לָנוּ לַעֲבָדִים וַעֲבַדְתֶּם אֹתָנוּ׃ 17.12. וְדָוִד בֶּן־אִישׁ אֶפְרָתִי הַזֶּה מִבֵּית לֶחֶם יְהוּדָה וּשְׁמוֹ יִשַׁי וְלוֹ שְׁמֹנָה בָנִים וְהָאִישׁ בִּימֵי שָׁאוּל זָקֵן בָּא בַאֲנָשִׁים׃ 17.16. וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב אַרְבָּעִים יוֹם׃ 17.22. וַיִּטֹּשׁ דָּוִד אֶת־הַכֵּלִים מֵעָלָיו עַל־יַד שׁוֹמֵר הַכֵּלִים וַיָּרָץ הַמַּעֲרָכָה וַיָּבֹא וַיִּשְׁאַל לְאֶחָיו לְשָׁלוֹם׃ 17.26. וַיֹּאמֶר דָּוִד אֶל־הָאֲנָשִׁים הָעֹמְדִים עִמּוֹ לֵאמֹר מַה־יֵּעָשֶׂה לָאִישׁ אֲשֶׁר יַכֶּה אֶת־הַפְּלִשְׁתִּי הַלָּז וְהֵסִיר חֶרְפָּה מֵעַל יִשְׂרָאֵל כִּי מִי הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כִּי חֵרֵף מַעַרְכוֹת אֱלֹהִים חַיִּים׃ 17.27. וַיֹּאמֶר לוֹ הָעָם כַּדָּבָר הַזֶּה לֵאמֹר כֹּה יֵעָשֶׂה לָאִישׁ אֲשֶׁר יַכֶּנּוּ׃ 17.28. וַיִּשְׁמַע אֱלִיאָב אָחִיו הַגָּדוֹל בְּדַבְּרוֹ אֶל־הָאֲנָשִׁים וַיִּחַר־אַף אֱלִיאָב בְּדָוִד וַיֹּאמֶר לָמָּה־זֶּה יָרַדְתָּ וְעַל־מִי נָטַשְׁתָּ מְעַט הַצֹּאן הָהֵנָּה בַּמִּדְבָּר אֲנִי יָדַעְתִּי אֶת־זְדֹנְךָ וְאֵת רֹעַ לְבָבֶךָ כִּי לְמַעַן רְאוֹת הַמִּלְחָמָה יָרָדְתָּ׃ 17.29. וַיֹּאמֶר דָּוִד מֶה עָשִׂיתִי עָתָּה הֲלוֹא דָּבָר הוּא׃ 17.32. וַיֹּאמֶר דָּוִד אֶל־שָׁאוּל אַל־יִפֹּל לֵב־אָדָם עָלָיו עַבְדְּךָ יֵלֵךְ וְנִלְחַם עִם־הַפְּלִשְׁתִּי הַזֶּה׃ 17.34. וַיֹּאמֶר דָּוִד אֶל־שָׁאוּל רֹעֶה הָיָה עַבְדְּךָ לְאָבִיו בַּצֹּאן וּבָא הָאֲרִי וְאֶת־הַדּוֹב וְנָשָׂא שֶׂה מֵהָעֵדֶר׃ 17.35. וְיָצָאתִי אַחֲרָיו וְהִכִּתִיו וְהִצַּלְתִּי מִפִּיו וַיָּקָם עָלַי וְהֶחֱזַקְתִּי בִּזְקָנוֹ וְהִכִּתִיו וַהֲמִיתִּיו׃ 17.36. גַּם אֶת־הָאֲרִי גַּם־הַדּוֹב הִכָּה עַבְדֶּךָ וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאַחַד מֵהֶם כִּי חֵרֵף מַעַרְכֹת אֱלֹהִים חַיִּים׃ 17.41. וַיֵּלֶךְ הַפְּלִשְׁתִּי הֹלֵךְ וְקָרֵב אֶל־דָּוִד וְהָאִישׁ נֹשֵׂא הַצִּנָּה לְפָנָיו׃ 17.42. וַיַּבֵּט הַפְּלִשְׁתִּי וַיִּרְאֶה אֶת־דָּוִד וַיִּבְזֵהוּ כִּי־הָיָה נַעַר וְאַדְמֹנִי עִם־יְפֵה מַרְאֶה׃ 17.43. וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל־דָּוִד הֲכֶלֶב אָנֹכִי כִּי־אַתָּה בָא־אֵלַי בַּמַּקְלוֹת וַיְקַלֵּל הַפְּלִשְׁתִּי אֶת־דָּוִד בֵּאלֹהָיו׃ 17.44. וַיֹּאמֶר הַפְּלִשְׁתִּי אֶל־דָּוִד לְכָה אֵלַי וְאֶתְּנָה אֶת־בְּשָׂרְךָ לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הַשָּׂדֶה׃ 17.45. וַיֹּאמֶר דָּוִד אֶל־הַפְּלִשְׁתִּי אַתָּה בָּא אֵלַי בְּחֶרֶב וּבַחֲנִית וּבְכִידוֹן וְאָנֹכִי בָא־אֵלֶיךָ בְּשֵׁם יְהוָה צְבָאוֹת אֱלֹהֵי מַעַרְכוֹת יִשְׂרָאֵל אֲשֶׁר חֵרַפְתָּ׃ 17.46. הַיּוֹם הַזֶּה יְסַגֶּרְךָ יְהוָה בְּיָדִי וְהִכִּיתִךָ וַהֲסִרֹתִי אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְנָתַתִּי פֶּגֶר מַחֲנֵה פְלִשְׁתִּים הַיּוֹם הַזֶּה לְעוֹף הַשָּׁמַיִם וּלְחַיַּת הָאָרֶץ וְיֵדְעוּ כָּל־הָאָרֶץ כִּי יֵשׁ אֱלֹהִים לְיִשְׂרָאֵל׃ 17.47. וְיֵדְעוּ כָּל־הַקָּהָל הַזֶּה כִּי־לֹא בְּחֶרֶב וּבַחֲנִית יְהוֹשִׁיעַ יְהוָה כִּי לַיהוָה הַמִּלְחָמָה וְנָתַן אֶתְכֶם בְּיָדֵנוּ׃ 17.48. וְהָיָה כִּי־קָם הַפְּלִשְׁתִּי וַיֵּלֶךְ וַיִּקְרַב לִקְרַאת דָּוִד וַיְמַהֵר דָּוִד וַיָּרָץ הַמַּעֲרָכָה לִקְרַאת הַפְּלִשְׁתִּי׃ 17.49. וַיִּשְׁלַח דָּוִד אֶת־יָדוֹ אֶל־הַכֶּלִי וַיִּקַּח מִשָּׁם אֶבֶן וַיְקַלַּע וַיַּךְ אֶת־הַפְּלִשְׁתִּי אֶל־מִצְחוֹ וַתִּטְבַּע הָאֶבֶן בְּמִצְחוֹ וַיִּפֹּל עַל־פָּנָיו אָרְצָה׃ 17.51. וַיָּרָץ דָּוִד וַיַּעֲמֹד אֶל־הַפְּלִשְׁתִּי וַיִּקַּח אֶת־חַרְבּוֹ וַיִּשְׁלְפָהּ מִתַּעְרָהּ וַיְמֹתְתֵהוּ וַיִּכְרָת־בָּהּ אֶת־רֹאשׁוֹ וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי־מֵת גִּבּוֹרָם וַיָּנֻסוּ׃ 17.52. וַיָּקֻמוּ אַנְשֵׁי יִשְׂרָאֵל וִיהוּדָה וַיָּרִעוּ וַיִּרְדְּפוּ אֶת־הַפְּלִשְׁתִּים עַד־בּוֹאֲךָ גַיְא וְעַד שַׁעֲרֵי עֶקְרוֹן וַיִּפְּלוּ חַלְלֵי פְלִשְׁתִּים בְּדֶרֶךְ שַׁעֲרַיִם וְעַד־גַּת וְעַד־עֶקְרוֹן׃ 17.53. וַיָּשֻׁבוּ בְּנֵי יִשְׂרָאֵל מִדְּלֹק אַחֲרֵי פְלִשְׁתִּים וַיָּשֹׁסּוּ אֶת־מַחֲנֵיהֶם׃ 17.54. וַיִּקַּח דָּוִד אֶת־רֹאשׁ הַפְּלִשְׁתִּי וַיְבִאֵהוּ יְרוּשָׁלִָם וְאֶת־כֵּלָיו שָׂם בְּאָהֳלוֹ׃ 16.1. And the Lord said to Shemu᾽el, How long wilt thou mourn for Sha᾽ul, seeing I have rejected him from reigning over Yisra᾽el? fill thy horn with oil, and go, I will send thee to Yishay, the Bet-hallaĥmite: for I have provided for me a king among his sons," 16.2. And Shemu᾽el said, How can I go? if Sha᾽ul hears it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord." 16.3. And call Yishay to the sacrifice, and I will make known to thee what thou shalt do: and thou shalt anoint to me him whom I name to thee." 16.4. And Shemu᾽el did that which the Lord spoke, and came to Bet-leĥem. And the elders of the town trembled at his coming, and said, Comest thou in peace?" 16.5. And he said, In peace: I am come to sacrifice to the Lord: sanctify yourselves, and come with me to the sacrifice. And he sanctified Yishay and his sons, and called them to the sacrifice." 16.6. And it came to pass, when they were come, that he looked on Eli᾽av, and said, Surely the Lord’s anointed is before him." 16.7. But the Lord said to Shemu᾽el, Look not on his countece, nor on the height of his stature; because I have refused him: for it is not as a man sees; for a man looks on the outward appearance, but the Lord looks on the heart." 16.8. Then Yishay called Avinadav, and made him pass before Shemu᾽el. And he said, Neither has the Lord chosen this." 16.9. Then Yishay made Shamma pass by. And he said, Neither has the Lord chosen this." 16.10. And Yishay made seven of his sons to pass before Shemu᾽el. And Shemu᾽el said to Yishay, The Lord has not chosen these." 16.11. And Shemu᾽el said to Yishay, Are these all thy children? And he said, There remains yet the youngest, and he is tending the sheep. Then Shemu᾽el said to Yishay, Send and fetch him: for we will not sit down till he comes here." 16.12. And he sent, and brought him in. Now he was ruddy, with fine eyes, and good looking. And the Lord said, Arise, anoint him: for this is he." 16.13. Then Shemu᾽el took the horn of oil, and anointed him in the midst of his brothers; and the spirit of the Lord came upon David from that day onwards. So Shemu᾽el rose up, and went to Rama." 17.1. Now the Pelishtim gathered together their camps to battle, and were gathered together at Sokho, which belongs to Yehuda, and pitched between Sokho and ῾Azeqa, in Efes-dammim." 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." 17.5. And he had a helmet of brass upon his head, and he was armed with a body armour of scales; and the weight of the body armour was five thousand shekels of brass." 17.6. And he had greaves of brass upon his legs, and a javelin of brass between his shoulders." 17.7. And the staff of his spear was like a weaver’s beam; and his spear’s head weighed six hundred shekels of iron: and a shieldbearer went before him." 17.8. And he stood and cried to the armies of Yisra᾽el, and said to them, Why are you come out to set your battle in array? am not I a Pelishtian, and you are servants to Sha᾽ul? choose a man for yourselves, and let him come down to me." 17.9. If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall you be our servants, and serve us." 17.12. Now David was the son of that Efrati of Bet-leĥem-yehuda, whose name was Yishay; and he had eight sons: and the man was old in the days of Sha᾽ul, an aged man." 17.16. And the Pelishtian drew near morning and evening, and presented himself for forty days." 17.22. And David left his baggage in the hand of the keeper of the baggage, and ran into the line of battle, and came and saluted his brethren." 17.26. And David spoke to the men that stood by him, saying, What shall be done to the man that kills yonder Pelishtian, and takes away the reproach from Yisra᾽el? for who is this uncircumcised Pelishtian, that he should taunt the armies of the living God?" 17.27. And the people answered him after the aforementioned manner, saying, So shall it be done to the man that kills him." 17.28. And Eli᾽av his eldest brother heard when he spoke to the men: and Eli᾽av’s anger burned against David, and he said, Why didst thou come down here? and with whom hast thou left those few sheep in the wilderness? I know thy insolence, and thy peevishness; for thou art come down to see the battle." 17.29. And David said, What have I now done? It was only a word." 17.32. And David said to Sha᾽ul, Let no man’s heart fail because of him; thy servant will go and fight with this Pelishtian." 17.34. And David said to Sha᾽ul, Thy servant kept his father’s sheep, and there came a lion, and a bear, and took a lamb out of the flock:" 17.35. and I went out after it, and smote it, and delivered it out of its mouth: and when it arose against me, I caught it by its beard, and smote it, and slew it." 17.36. Thy servant slew both the lion and the bear: and this uncircumcised Pelishtian shall be as one of them, seeing he has defied the armies of the living God." 17.40. And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd’s bag which he had, and in his knapsack; and his sling was in his hand: and he drew near to the Pelishtian." 17.41. And the Pelishtian came on and drew near to David; and the shield-bearer went before him." 17.42. And when the Pelishtian looked about, and saw David, he disdained him: for he was but a youth, though ruddy, and good-looking." 17.43. And the Pelishtian said to David, Am I a dog, that thou comest to me with sticks? And the Pelishtian cursed David by his gods." 17.44. And the Pelishtian said to David, Come to me, and I will give thy flesh to the birds of the sky, and to the beasts of the field." 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." 17.46. This day will the Lord deliver thee into my hand; and I will smite thee, and take thy head from thee; and I will give the carcass of the camp of the Pelishtim this day to the birds of the sky, and to the wild beasts of the earth; that all the earth may know that there is a God in Yisra᾽el." 17.47. And all this assembly shall know that the Lord saves not with sword and spear: for the battle is the Lord’s, and he will give you into our hands." 17.48. And it came to pass, when the Pelishtian arose, and came and drew near to meet David, that David hastened, and ran to the enemy line towards the Pelishtian." 17.49. And David put his hand in his bag, and took from there a stone, and slung it, and struck the Pelishtian in his forehead, that the stone buried itself in his forehead; and he fell upon his face to the earth." 17.50. So David prevailed over the Pelishtian with a sling and with a stone, and smote the Pelishtian, and slew him; but there was no sword in the hand of David." 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." 17.52. And the men of Yisra᾽el and of Yehuda arose, and shouted, and pursued the Pelishtim, until the approaches of Gay, and to the gates of ῾Eqron. And the dead of the Pelishtim fell by the way to Sha῾arayim, and to Gat, and to ῾Eqron." 17.53. And the children of Yisra᾽el returned from chasing after the Pelishtim, and they plundered their tents." 17.54. And David took the head of the Pelishtian, and brought it to Yerushalayim; and he put his armour in his tent."
9. Hebrew Bible, 2 Kings, 5-6, 4 (8th cent. BCE - 5th cent. BCE)

10. Hebrew Bible, 2 Samuel, 12.1-12.15 (8th cent. BCE - 5th cent. BCE)

12.1. וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃ 12.1. וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃ 12.2. לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃ 12.2. וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃ 12.3. וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃ 12.3. וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃ 12.4. וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃ 12.5. וַיִּחַר־אַף דָּוִד בָּאִישׁ מְאֹד וַיֹּאמֶר אֶל־נָתָן חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ הָעֹשֶׂה זֹאת׃ 12.6. וְאֶת־הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם עֵקֶב אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר לֹא־חָמָל׃ 12.7. וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃ 12.8. וָאֶתְּנָה לְךָ אֶת־בֵּית אֲדֹנֶיךָ וְאֶת־נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ וָאֶתְּנָה לְךָ אֶת־בֵּית יִשְׂרָאֵל וִיהוּדָה וְאִם־מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה׃ 12.9. מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו [בְּעֵינַי] אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃ 12.11. כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃ 12.12. כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃ 12.13. וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃ 12.14. אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃ 12.15. וַיֵּלֶךְ נָתָן אֶל־בֵּיתוֹ וַיִּגֹּף יְהוָה אֶת־הַיֶּלֶד אֲשֶׁר יָלְדָה אֵשֶׁת־אוּרִיָּה לְדָוִד וַיֵּאָנַשׁ׃ 12.1. And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor." 12.2. The rich man had very many flocks and herds:" 12.3. but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him." 12.4. And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him." 12.5. And David’s anger burned greatly against the man; and he said to Natan, As the Lord lives, the man that has done this is worthy to die:" 12.6. and he shall restore the lamb fourfold, because he did this thing, and because he had no pity." 12.7. And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul;" 12.8. and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Yisra᾽el and of Yehuda; and if that had been too little, I would moreover have given thee as much again." 12.9. Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon." 12.10. Now therefore the sword shall never depart from thy house; because thou hast despised me, and hast taken the wife of Uriyya the Ĥittite to be thy wife." 12.11. Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun." 12.12. For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun." 12.13. And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die." 12.14. Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die." 12.15. And Natan departed to his house. And the Lord struck the child that Uriyya’s wife bore to David, and it was very sick."
11. Hebrew Bible, Isaiah, 5.1-5.7, 29.14, 44.25, 47.1-47.4, 47.6, 47.8-47.10, 47.12, 54.4-54.6, 62.4-62.5, 66.6 (8th cent. BCE - 5th cent. BCE)

5.1. אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃ 5.1. כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃ 5.2. הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ 5.2. וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.3. וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃ 5.3. וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃ 5.4. מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.5. וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃ 5.6. וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃ 5.7. כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 44.25. מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְשַׂכֵּל׃ 47.1. וַתִּבְטְחִי בְרָעָתֵךְ אָמַרְתְּ אֵין רֹאָנִי חָכְמָתֵךְ וְדַעְתֵּךְ הִיא שׁוֹבְבָתֶךְ וַתֹּאמְרִי בְלִבֵּךְ אֲנִי וְאַפְסִי עוֹד׃ 47.1. רְדִי וּשְׁבִי עַל־עָפָר בְּתוּלַת בַּת־בָּבֶל שְׁבִי־לָאָרֶץ אֵין־כִּסֵּא בַּת־כַּשְׂדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ־לָךְ רַכָּה וַעֲנֻגָּה׃ 47.2. קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃ 47.3. תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃ 47.4. גֹּאֲלֵנוּ יְהוָה צְבָאוֹת שְׁמוֹ קְדוֹשׁ יִשְׂרָאֵל׃ 47.6. קָצַפְתִּי עַל־עַמִּי חִלַּלְתִּי נַחֲלָתִי וָאֶתְּנֵם בְּיָדֵךְ לֹא־שַׂמְתְּ לָהֶם רַחֲמִים עַל־זָקֵן הִכְבַּדְתְּ עֻלֵּךְ מְאֹד׃ 47.8. וְעַתָּה שִׁמְעִי־זֹאת עֲדִינָה הַיּוֹשֶׁבֶת לָבֶטַח הָאֹמְרָה בִּלְבָבָהּ אֲנִי וְאַפְסִי עוֹד לֹא אֵשֵׁב אַלְמָנָה וְלֹא אֵדַע שְׁכוֹל׃ 47.9. וְתָבֹאנָה לָּךְ שְׁתֵּי־אֵלֶּה רֶגַע בְּיוֹם אֶחָד שְׁכוֹל וְאַלְמֹן כְּתֻמָּם בָּאוּ עָלַיִךְ בְּרֹב כְּשָׁפַיִךְ בְּעָצְמַת חֲבָרַיִךְ מְאֹד׃ 47.12. עִמְדִי־נָא בַחֲבָרַיִךְ וּבְרֹב כְּשָׁפַיִךְ בַּאֲשֶׁר יָגַעַתְּ מִנְּעוּרָיִךְ אוּלַי תּוּכְלִי הוֹעִיל אוּלַי תַּעֲרוֹצִי׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.5. כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6. כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃ 62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.5. כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃ 66.6. קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו׃ 5.1. Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;" 5.2. And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. ." 5.3. And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard." 5.4. What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes?" 5.5. And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down;" 5.6. And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it." 5.7. For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry." 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid." 44.25. That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish;" 47.1. Come down, and sit in the dust, O virgin daughter of Babylon, Sit on the ground without a throne, O daughter of the Chaldeans; For thou shalt no more be called Tender and delicate. 47.2. Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers." 47.3. Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede." 47.4. Our Redeemer, the LORD of hosts is His name, The Holy One of Israel." 47.6. I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke." 47.8. Now therefore hear this, thou that art given to pleasures, That sittest securely, That sayest in thy heart: ‘I am, and there is none else beside me; I shall not sit as a widow, Neither shall I know the loss of children’;" 47.9. But these two things shall come to thee in a moment In one day, the loss of children, and widow-hood; In their full measure shall they come upon thee, For the multitude of thy sorceries, And the great abundance of thine enchantments." 47.10. And thou hast been secure in thy wickedness, Thou hast said: ‘None seeth me’; Thy wisdom and thy knowledge, It hath perverted thee; And thou hast said in thy heart. ’I am, and there is none else beside me.’" 47.12. Stand now with thine enchantments, And with the multitude of thy sorceries, Wherein thou hast laboured from thy youth; If so be thou shalt be able to profit, If so be thou mayest prevail." 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more." 54.5. For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called." 54.6. For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God." 62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused." 62.5. For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee." 66.6. Hark! an uproar from the city, Hark! it cometh from the temple, Hark! the LORD rendereth recompense to His enemies."
12. Hebrew Bible, Jeremiah, 2.2, 2.8, 3.14, 8.8-8.9, 9.23-9.24, 18.18, 31.32 (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׃ 2.8. הַכֹּהֲנִים לֹא אָמְרוּ אַיֵּה יְהוָה וְתֹפְשֵׂי הַתּוֹרָה לֹא יְדָעוּנִי וְהָרֹעִים פָּשְׁעוּ בִי וְהַנְּבִיאִים נִבְּאוּ בַבַּעַל וְאַחֲרֵי לֹא־יוֹעִלוּ הָלָכוּ׃ 3.14. שׁוּבוּ בָנִים שׁוֹבָבִים נְאֻם־יְהוָה כִּי אָנֹכִי בָּעַלְתִּי בָכֶם וְלָקַחְתִּי אֶתְכֶם אֶחָד מֵעִיר וּשְׁנַיִם מִמִּשְׁפָּחָה וְהֵבֵאתִי אֶתְכֶם צִיּוֹן׃ 8.8. אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת יְהוָה אִתָּנוּ אָכֵן הִנֵּה לַשֶּׁקֶר עָשָׂה עֵט שֶׁקֶר סֹפְרִים׃ 8.9. הֹבִישׁוּ חֲכָמִים חַתּוּ וַיִּלָּכֵדוּ הִנֵּה בִדְבַר־יְהוָה מָאָסוּ וְחָכְמַת־מֶה לָהֶם׃ 9.23. כִּי אִם־בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי יְהוָה עֹשֶׂה חֶסֶד מִשְׁפָּט וּצְדָקָה בָּאָרֶץ כִּי־בְאֵלֶּה חָפַצְתִּי נְאֻם־יְהוָה׃ 9.24. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וּפָקַדְתִּי עַל־כָּל־מוּל בְּעָרְלָה׃ 18.18. וַיֹּאמְרוּ לְכוּ וְנַחְשְׁבָה עַל־יִרְמְיָהוּ מַחֲשָׁבוֹת כִּי לֹא־תֹאבַד תּוֹרָה מִכֹּהֵן וְעֵצָה מֵחָכָם וְדָבָר מִנָּבִיא לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן וְאַל־נַקְשִׁיבָה אֶל־כָּל־דְּבָרָיו׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 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." 2.8. The priests said not: ‘Where is the LORD?’ And they that handle the law knew Me not, and the rulers transgressed against Me; the prophets also prophesied by Baal, and walked after things that do not profit." 3.14. Return, O backsliding children, saith the LORD; for I am a lord unto you, and I will take you one of a city, and two of a family, and I will bring you to Zion;" 8.8. How do ye say: ‘We are wise, and the Law of the LORD is with us’? Lo, certainly in vain hath wrought the vain pen of the scribes." 8.9. The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the LORD; and what wisdom is in them?." 9.23. But let him that glorieth glory in this, that he understandeth, and knoweth Me, That I am the LORD who exercise mercy, justice, and righteousness, in the earth; for in these things I delight, Saith the LORD." 9.24. Behold, the days come, saith the LORD, that I will punish all them that are circumcised in their uncircumcision:" 18.18. Then said they: ‘Come, and let us devise devices against Jeremiah; For instruction shall not perish from the priest, Nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, And let us not give heed to any of his words.’" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD."
13. Hebrew Bible, Ezekiel, 15.6, 16.1-16.13, 16.15-16.52, 17.1-17.21, 18.2-18.3, 19.1-19.9, 23.1-23.5, 23.8-23.10, 23.12-23.38, 23.40-23.41, 23.44, 23.46-23.47, 24.2-24.9, 28.13-28.14, 47.8-47.11 (6th cent. BCE - 5th cent. BCE)

15.6. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה כַּאֲשֶׁר עֵץ־הַגֶּפֶן בְּעֵץ הַיַּעַר אֲשֶׁר־נְתַתִּיו לָאֵשׁ לְאָכְלָה כֵּן נָתַתִּי אֶת־יֹשְׁבֵי יְרוּשָׁלִָם׃ 16.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 16.1. וָאַלְבִּישֵׁךְ רִקְמָה וָאֶנְעֲלֵךְ תָּחַשׁ וָאֶחְבְּשֵׁךְ בַּשֵּׁשׁ וַאֲכַסֵּךְ מֶשִׁי׃ 16.2. בֶּן־אָדָם הוֹדַע אֶת־יְרוּשָׁלִַם אֶת־תּוֹעֲבֹתֶיהָ׃ 16.2. וַתִּקְחִי אֶת־בָּנַיִךְ וְאֶת־בְּנוֹתַיִךְ אֲשֶׁר יָלַדְתְּ לִי וַתִּזְבָּחִים לָהֶם לֶאֱכוֹל הַמְעַט מתזנתך [מִתַּזְנוּתָיִךְ׃] 16.3. מָה אֲמֻלָה לִבָּתֵךְ נְאֻם אֲדֹנָי יְהוִה בַּעֲשׂוֹתֵךְ אֶת־כָּל־אֵלֶּה מַעֲשֵׂה אִשָּׁה־זוֹנָה שַׁלָּטֶת׃ 16.3. וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה לִירוּשָׁלִַם מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ מֵאֶרֶץ הַכְּנַעֲנִי אָבִיךְ הָאֱמֹרִי וְאִמֵּךְ חִתִּית׃ 16.4. וְהֶעֱלוּ עָלַיִךְ קָהָל וְרָגְמוּ אוֹתָךְ בָּאָבֶן וּבִתְּקוּךְ בְּחַרְבוֹתָם׃ 16.4. וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אֹתָךְ לֹא־כָרַּת שָׁרֵּךְ וּבְמַיִם לֹא־רֻחַצְתְּ לְמִשְׁעִי וְהָמְלֵחַ לֹא הֻמְלַחַתְּ וְהָחְתֵּל לֹא חֻתָּלְתְּ׃ 16.5. וַתִּגְבְּהֶינָה וַתַּעֲשֶׂינָה תוֹעֵבָה לְפָנָי וָאָסִיר אֶתְהֶן כַּאֲשֶׁר רָאִיתִי׃ 16.5. לֹא־חָסָה עָלַיִךְ עַיִן לַעֲשׂוֹת לָךְ אַחַת מֵאֵלֶּה לְחֻמְלָה עָלָיִךְ וַתֻּשְׁלְכִי אֶל־פְּנֵי הַשָּׂדֶה בְּגֹעַל נַפְשֵׁךְ בְּיוֹם הֻלֶּדֶת אֹתָךְ׃ 16.6. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃ 16.6. וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃ 16.7. רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃ 16.8. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃ 16.9. וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃ 16.11. וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃ 16.12. וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃ 16.13. וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי [שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי [אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃ 16.15. וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עוֹבֵר לוֹ־יֶהִי׃ 16.16. וַתִּקְחִי מִבְּגָדַיִךְ וַתַּעֲשִׂי־לָךְ בָּמוֹת טְלֻאוֹת וַתִּזְנִי עֲלֵיהֶם לֹא בָאוֹת וְלֹא יִהְיֶה׃ 16.17. וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃ 16.18. וַתִּקְחִי אֶת־בִּגְדֵי רִקְמָתֵךְ וַתְּכַסִּים וְשַׁמְנִי וּקְטָרְתִּי נתתי [נָתַתְּ] לִפְנֵיהֶם׃ 16.19. וְלַחְמִי אֲשֶׁר־נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ וּנְתַתִּיהוּ לִפְנֵיהֶם לְרֵיחַ נִיחֹחַ וַיֶּהִי נְאֻם אֲדֹנָי יְהוִה׃ 16.21. וַתִּשְׁחֲטִי אֶת־בָּנָי וַתִּתְּנִים בְּהַעֲבִיר אוֹתָם לָהֶם׃ 16.22. וְאֵת כָּל־תּוֹעֲבֹתַיִךְ וְתַזְנֻתַיִךְ לֹא זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרָיִךְ בִּהְיוֹתֵךְ עֵרֹם וְעֶרְיָה מִתְבּוֹסֶסֶת בְּדָמֵךְ הָיִית׃ 16.23. וַיְהִי אַחֲרֵי כָּל־רָעָתֵךְ אוֹי אוֹי לָךְ נְאֻם אֲדֹנָי יְהוִה׃ 16.25. אֶל־כָּל־רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ וַתְּתַעֲבִי אֶת־יָפְיֵךְ וַתְּפַשְּׂקִי אֶת־רַגְלַיִךְ לְכָל־עוֹבֵר וַתַּרְבִּי אֶת־תזנתך [תַּזְנוּתָיִךְ׃] 16.26. וַתִּזְנִי אֶל־בְּנֵי־מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר וַתַּרְבִּי אֶת־תַּזְנֻתֵךְ לְהַכְעִיסֵנִי׃ 16.27. וְהִנֵּה נָטִיתִי יָדִי עָלַיִךְ וָאֶגְרַע חֻקֵּךְ וָאֶתְּנֵךְ בְּנֶפֶשׁ שֹׂנְאוֹתַיִךְ בְּנוֹת פְּלִשְׁתִּים הַנִּכְלָמוֹת מִדַּרְכֵּךְ זִמָּה׃ 16.28. וַתִּזְנִי אֶל־בְּנֵי אַשּׁוּר מִבִּלְתִּי שָׂבְעָתֵךְ וַתִּזְנִים וְגַם לֹא שָׂבָעַתְּ׃ 16.29. וַתַּרְבִּי אֶת־תַּזְנוּתֵךְ אֶל־אֶרֶץ כְּנַעַן כַּשְׂדִּימָה וְגַם־בְּזֹאת לֹא שָׂבָעַתְּ׃ 16.31. בִּבְנוֹתַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ עשיתי [עָשִׂית] בְּכָל־רְחוֹב וְלֹא־הייתי [הָיִית] כַּזּוֹנָה לְקַלֵּס אֶתְנָן׃ 16.32. הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃ 16.33. לְכָל־זֹנוֹת יִתְּנוּ־נֵדֶה וְאַתְּ נָתַתְּ אֶת־נְדָנַיִךְ לְכָל־מְאַהֲבַיִךְ וַתִּשְׁחֳדִי אוֹתָם לָבוֹא אֵלַיִךְ מִסָּבִיב בְּתַזְנוּתָיִךְ׃ 16.34. וַיְהִי־בָךְ הֵפֶךְ מִן־הַנָּשִׁים בְּתַזְנוּתַיִךְ וְאַחֲרַיִךְ לֹא זוּנָּה וּבְתִתֵּךְ אֶתְנָן וְאֶתְנַן לֹא נִתַּן־לָךְ וַתְּהִי לְהֶפֶךְ׃ 16.35. לָכֵן זוֹנָה שִׁמְעִי דְּבַר־יְהוָה׃ 16.36. כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן הִשָּׁפֵךְ נְחֻשְׁתֵּךְ וַתִּגָּלֶה עֶרְוָתֵךְ בְּתַזְנוּתַיִךְ עַל־מְאַהֲבָיִךְ וְעַל כָּל־גִּלּוּלֵי תוֹעֲבוֹתַיִךְ וְכִדְמֵי בָנַיִךְ אֲשֶׁר נָתַתְּ לָהֶם׃ 16.37. לָכֵן הִנְנִי מְקַבֵּץ אֶת־כָּל־מְאַהֲבַיִךְ אֲשֶׁר עָרַבְתְּ עֲלֵיהֶם וְאֵת כָּל־אֲשֶׁר אָהַבְתְּ עַל כָּל־אֲשֶׁר שָׂנֵאת וְקִבַּצְתִּי אֹתָם עָלַיִךְ מִסָּבִיב וְגִלֵּיתִי עֶרְוָתֵךְ אֲלֵהֶם וְרָאוּ אֶת־כָּל־עֶרְוָתֵךְ׃ 16.38. וּשְׁפַטְתִּיךְ מִשְׁפְּטֵי נֹאֲפוֹת וְשֹׁפְכֹת דָּם וּנְתַתִּיךְ דַּם חֵמָה וְקִנְאָה׃ 16.39. וְנָתַתִּי אוֹתָךְ בְּיָדָם וְהָרְסוּ גַבֵּךְ וְנִתְּצוּ רָמֹתַיִךְ וְהִפְשִׁיטוּ אוֹתָךְ בְּגָדַיִךְ וְלָקְחוּ כְּלֵי תִפְאַרְתֵּךְ וְהִנִּיחוּךְ עֵירֹם וְעֶרְיָה׃ 16.41. וְשָׂרְפוּ בָתַּיִךְ בָּאֵשׁ וְעָשׂוּ־בָךְ שְׁפָטִים לְעֵינֵי נָשִׁים רַבּוֹת וְהִשְׁבַּתִּיךְ מִזּוֹנָה וְגַם־אֶתְנַן לֹא תִתְּנִי־עוֹד׃ 16.42. וַהֲנִחֹתִי חֲמָתִי בָּךְ וְסָרָה קִנְאָתִי מִמֵּךְ וְשָׁקַטְתִּי וְלֹא אֶכְעַס עוֹד׃ 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׃ 16.44. הִנֵּה כָּל־הַמֹּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ׃ 16.45. בַּת־אִמֵּךְ אַתְּ גֹּעֶלֶת אִישָׁהּ וּבָנֶיהָ וַאֲחוֹת אֲחוֹתֵךְ אַתְּ אֲשֶׁר גָּעֲלוּ אַנְשֵׁיהֶן וּבְנֵיהֶן אִמְּכֶן חִתִּית וַאֲבִיכֶן אֱמֹרִי׃ 16.46. וַאֲחוֹתֵךְ הַגְּדוֹלָה שֹׁמְרוֹן הִיא וּבְנוֹתֶיהָ הַיּוֹשֶׁבֶת עַל־שְׂמֹאולֵךְ וַאֲחוֹתֵךְ הַקְּטַנָּה מִמֵּךְ הַיּוֹשֶׁבֶת מִימִינֵךְ סְדֹם וּבְנוֹתֶיהָ׃ 16.47. וְלֹא בְדַרְכֵיהֶן הָלַכְתְּ וּבְתוֹעֲבוֹתֵיהֶן עשיתי [עָשִׂית] כִּמְעַט קָט וַתַּשְׁחִתִי מֵהֵן בְּכָל־דְּרָכָיִךְ׃ 16.48. חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־עָשְׂתָה סְדֹם אֲחוֹתֵךְ הִיא וּבְנוֹתֶיהָ כַּאֲשֶׁר עָשִׂית אַתְּ וּבְנוֹתָיִךְ׃ 16.49. הִנֵּה־זֶה הָיָה עֲוֺן סְדֹם אֲחוֹתֵךְ גָּאוֹן שִׂבְעַת־לֶחֶם וְשַׁלְוַת הַשְׁקֵט הָיָה לָהּ וְלִבְנוֹתֶיהָ וְיַד־עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה׃ 16.51. וְשֹׁמְרוֹן כַּחֲצִי חַטֹּאתַיִךְ לֹא חָטָאָה וַתַּרְבִּי אֶת־תּוֹעֲבוֹתַיִךְ מֵהֵנָּה וַתְּצַדְּקִי אֶת־אחותך [אֲחוֹתַיִךְ] בְּכָל־תּוֹעֲבוֹתַיִךְ אֲשֶׁר עשיתי [עָשִׂית׃] 16.52. גַּם־אַתְּ שְׂאִי כְלִמָּתֵךְ אֲשֶׁר פִּלַּלְתְּ לַאֲחוֹתֵךְ בְּחַטֹּאתַיִךְ אֲשֶׁר־הִתְעַבְתְּ מֵהֵן תִּצְדַּקְנָה מִמֵּךְ וְגַם־אַתְּ בּוֹשִׁי וּשְׂאִי כְלִמָּתֵךְ בְּצַדֶּקְתֵּךְ אַחְיוֹתֵךְ׃ 17.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 17.1. וְהִנֵּה שְׁתוּלָה הֲתִצְלָח הֲלוֹא כְגַעַת בָּהּ רוּחַ הַקָּדִים תִּיבַשׁ יָבֹשׁ עַל־עֲרֻגֹת צִמְחָהּ תִּיבָשׁ׃ 17.2. וּפָרַשְׂתִּי עָלָיו רִשְׁתִּי וְנִתְפַּשׂ בִּמְצוּדָתִי וַהֲבִיאוֹתִיהוּ בָבֶלָה וְנִשְׁפַּטְתִּי אִתּוֹ שָׁם מַעֲלוֹ אֲשֶׁר מָעַל־בִּי׃ 17.2. בֶּן־אָדָם חוּד חִידָה וּמְשֹׁל מָשָׁל אֶל־בֵּית יִשְׂרָאֵל׃ 17.3. וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הַנֶּשֶׁר הַגָּדוֹל גְּדוֹל הַכְּנָפַיִם אֶרֶךְ הָאֵבֶר מָלֵא הַנּוֹצָה אֲשֶׁר־לוֹ הָרִקְמָה בָּא אֶל־הַלְּבָנוֹן וַיִּקַּח אֶת־צַמֶּרֶת הָאָרֶז׃ 17.4. אֵת רֹאשׁ יְנִיקוֹתָיו קָטָף וַיְבִיאֵהוּ אֶל־אֶרֶץ כְּנַעַן בְּעִיר רֹכְלִים שָׂמוֹ׃ 17.5. וַיִּקַּח מִזֶּרַע הָאָרֶץ וַיִּתְּנֵהוּ בִּשְׂדֵה־זָרַע קָח עַל־מַיִם רַבִּים צַפְצָפָה שָׂמוֹ׃ 17.6. וַיִּצְמַח וַיְהִי לְגֶפֶן סֹרַחַת שִׁפְלַת קוֹמָה לִפְנוֹת דָּלִיּוֹתָיו אֵלָיו וְשָׁרָשָׁיו תַּחְתָּיו יִהְיוּ וַתְּהִי לְגֶפֶן וַתַּעַשׂ בַּדִּים וַתְּשַׁלַּח פֹּארוֹת׃ 17.7. וַיְהִי נֶשֶׁר־אֶחָד גָּדוֹל גְּדוֹל כְּנָפַיִם וְרַב־נוֹצָה וְהִנֵּה הַגֶּפֶן הַזֹּאת כָּפְנָה שָׁרֳשֶׁיהָ עָלָיו וְדָלִיּוֹתָיו שִׁלְחָה־לּוֹ לְהַשְׁקוֹת אוֹתָהּ מֵעֲרֻגוֹת מַטָּעָהּ׃ 17.8. אֶל־שָׂדֶה טּוֹב אֶל־מַיִם רַבִּים הִיא שְׁתוּלָה לַעֲשׂוֹת עָנָף וְלָשֵׂאת פֶּרִי לִהְיוֹת לְגֶפֶן אַדָּרֶת׃ 17.9. אֱמֹר כֹּה אָמַר אֲדֹנָי יְהֹוִה תִּצְלָח הֲלוֹא אֶת־שָׁרָשֶׁיהָ יְנַתֵּק וְאֶת־פִּרְיָהּ יְקוֹסֵס וְיָבֵשׁ כָּל־טַרְפֵּי צִמְחָהּ תִּיבָשׁ וְלֹא־בִזְרֹעַ גְּדוֹלָה וּבְעַם־רָב לְמַשְׂאוֹת אוֹתָהּ מִשָּׁרָשֶׁיהָ׃ 17.11. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 17.12. אֱמָר־נָא לְבֵית הַמֶּרִי הֲלֹא יְדַעְתֶּם מָה־אֵלֶּה אֱמֹר הִנֵּה־בָא מֶלֶךְ־בָּבֶל יְרוּשָׁלִַם וַיִּקַּח אֶת־מַלְכָּהּ וְאֶת־שָׂרֶיהָ וַיָּבֵא אוֹתָם אֵלָיו בָּבֶלָה׃ 17.13. וַיִּקַּח מִזֶּרַע הַמְּלוּכָה וַיִּכְרֹת אִתּוֹ בְּרִית וַיָּבֵא אֹתוֹ בְּאָלָה וְאֶת־אֵילֵי הָאָרֶץ לָקָח׃ 17.14. לִהְיוֹת מַמְלָכָה שְׁפָלָה לְבִלְתִּי הִתְנַשֵּׂא לִשְׁמֹר אֶת־בְּרִיתוֹ לְעָמְדָהּ׃ 17.15. וַיִּמְרָד־בּוֹ לִשְׁלֹחַ מַלְאָכָיו מִצְרַיִם לָתֶת־לוֹ סוּסִים וְעַם־רָב הֲיִצְלָח הֲיִמָּלֵט הָעֹשֵׂה אֵלֶּה וְהֵפֵר בְּרִית וְנִמְלָט׃ 17.16. חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־לֹא בִּמְקוֹם הַמֶּלֶךְ הַמַּמְלִיךְ אֹתוֹ אֲשֶׁר בָּזָה אֶת־אָלָתוֹ וַאֲשֶׁר הֵפֵר אֶת־בְּרִיתוֹ אִתּוֹ בְתוֹךְ־בָּבֶל יָמוּת׃ 17.17. וְלֹא בְחַיִל גָּדוֹל וּבְקָהָל רָב יַעֲשֶׂה אוֹתוֹ פַרְעֹה בַּמִּלְחָמָה בִּשְׁפֹּךְ סֹלְלָה וּבִבְנוֹת דָּיֵק לְהַכְרִית נְפָשׁוֹת רַבּוֹת׃ 17.18. וּבָזָה אָלָה לְהָפֵר בְּרִית וְהִנֵּה נָתַן יָדוֹ וְכָל־אֵלֶּה עָשָׂה לֹא יִמָּלֵט׃ 17.19. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה חַי־אָנִי אִם־לֹא אָלָתִי אֲשֶׁר בָּזָה וּבְרִיתִי אֲשֶׁר הֵפִיר וּנְתַתִּיו בְּרֹאשׁוֹ׃ 17.21. וְאֵת כָּל־מברחו [מִבְרָחָיו] בְּכָל־אֲגַפָּיו בַּחֶרֶב יִפֹּלוּ וְהַנִּשְׁאָרִים לְכָל־רוּחַ יִפָּרֵשׂוּ וִידַעְתֶּם כִּי אֲנִי יְהוָה דִּבַּרְתִּי׃ 18.2. הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת בֵּן לֹא־יִשָּׂא בַּעֲוֺן הָאָב וְאָב לֹא יִשָּׂא בַּעֲוֺן הַבֵּן צִדְקַת הַצַּדִּיק עָלָיו תִּהְיֶה וְרִשְׁעַת רשע [הָרָשָׁע] עָלָיו תִּהְיֶה׃ 18.2. מַה־לָּכֶם אַתֶּם מֹשְׁלִים אֶת־הַמָּשָׁל הַזֶּה עַל־אַדְמַת יִשְׂרָאֵל לֵאמֹר אָבוֹת יֹאכְלוּ בֹסֶר וְשִׁנֵּי הַבָּנִים תִּקְהֶינָה׃ 18.3. לָכֵן אִישׁ כִּדְרָכָיו אֶשְׁפֹּט אֶתְכֶם בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מִכָּל־פִּשְׁעֵיכֶם וְלֹא־יִהְיֶה לָכֶם לְמִכְשׁוֹל עָוֺן׃ 18.3. חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־יִהְיֶה לָכֶם עוֹד מְשֹׁל הַמָּשָׁל הַזֶּה בְּיִשְׂרָאֵל׃ 19.1. וְאַתָּה שָׂא קִינָה אֶל־נְשִׂיאֵי יִשְׂרָאֵל׃ 19.1. אִמְּךָ כַגֶּפֶן בְּדָמְךָ עַל־מַיִם שְׁתוּלָה פֹּרִיָּה וַעֲנֵפָה הָיְתָה מִמַּיִם רַבִּים׃ 19.2. וְאָמַרְתָּ מָה אִמְּךָ לְבִיָּא בֵּין אֲרָיוֹת רָבָצָה בְּתוֹךְ כְּפִרִים רִבְּתָה גוּרֶיהָ׃ 19.3. וַתַּעַל אֶחָד מִגֻּרֶיהָ כְּפִיר הָיָה וַיִּלְמַד לִטְרָף־טֶרֶף אָדָם אָכָל׃ 19.4. וַיִּשְׁמְעוּ אֵלָיו גּוֹיִם בְּשַׁחְתָּם נִתְפָּשׂ וַיְבִאֻהוּ בַחַחִים אֶל־אֶרֶץ מִצְרָיִם׃ 19.5. וַתֵּרֶא כִּי נוֹחֲלָה אָבְדָה תִּקְוָתָהּ וַתִּקַּח אֶחָד מִגֻּרֶיהָ כְּפִיר שָׂמָתְהוּ׃ 19.6. וַיִּתְהַלֵּךְ בְּתוֹךְ־אֲרָיוֹת כְּפִיר הָיָה וַיִּלְמַד לִטְרָף־טֶרֶף אָדָם אָכָל׃ 19.7. וַיֵּדַע אַלְמְנוֹתָיו וְעָרֵיהֶם הֶחֱרִיב וַתֵּשַׁם אֶרֶץ וּמְלֹאָהּ מִקּוֹל שַׁאֲגָתוֹ׃ 19.8. וַיִּתְּנוּ עָלָיו גּוֹיִם סָבִיב מִמְּדִינוֹת וַיִּפְרְשׂוּ עָלָיו רִשְׁתָּם בְּשַׁחְתָּם נִתְפָּשׂ׃ 19.9. וַיִּתְּנֻהוּ בַסּוּגַר בַּחַחִים וַיְבִאֻהוּ אֶל־מֶלֶךְ בָּבֶל יְבִאֻהוּ בַּמְּצֹדוֹת לְמַעַן לֹא־יִשָּׁמַע קוֹלוֹ עוֹד אֶל־הָרֵי יִשְׂרָאֵל׃ 23.1. הֵמָּה גִּלּוּ עֶרְוָתָהּ בָּנֶיהָ וּבְנוֹתֶיהָ לָקָחוּ וְאוֹתָהּ בַּחֶרֶב הָרָגוּ וַתְּהִי־שֵׁם לַנָּשִׁים וּשְׁפוּטִים עָשׂוּ בָהּ׃ 23.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 23.2. וַתַּעְגְּבָה עַל פִּלַגְשֵׁיהֶם אֲשֶׁר בְּשַׂר־חֲמוֹרִים בְּשָׂרָם וְזִרְמַת סוּסִים זִרְמָתָם׃ 23.2. בֶּן־אָדָם שְׁתַּיִם נָשִׁים בְּנוֹת אֵם־אַחַת הָיוּ׃ 23.3. וַתִּזְנֶינָה בְמִצְרַיִם בִּנְעוּרֵיהֶן זָנוּ שָׁמָּה מֹעֲכוּ שְׁדֵיהֶן וְשָׁם עִשּׂוּ דַּדֵּי בְּתוּלֵיהֶן׃ 23.3. עָשֹׂה אֵלֶּה לָךְ בִּזְנוֹתֵךְ אַחֲרֵי גוֹיִם עַל אֲשֶׁר־נִטְמֵאת בְּגִלּוּלֵיהֶם׃ 23.4. וּשְׁמוֹתָן אָהֳלָה הַגְּדוֹלָה וְאָהֳלִיבָה אֲחוֹתָהּ וַתִּהְיֶינָה לִי וַתֵּלַדְנָה בָּנִים וּבָנוֹת וּשְׁמוֹתָן שֹׁמְרוֹן אָהֳלָה וִירוּשָׁלִַם אָהֳלִיבָה׃ 23.4. וְאַף כִּי תִשְׁלַחְנָה לַאֲנָשִׁים בָּאִים מִמֶּרְחָק אֲשֶׁר מַלְאָךְ שָׁלוּחַ אֲלֵיהֶם וְהִנֵּה־בָאוּ לַאֲשֶׁר רָחַצְתְּ כָּחַלְתְּ עֵינַיִךְ וְעָדִית עֶדִי׃ 23.5. וַתִּזֶן אָהֳלָה תַּחְתָּי וַתַּעְגַּב עַל־מְאַהֲבֶיהָ אֶל־אַשּׁוּר קְרוֹבִים׃ 23.8. וְאֶת־תַּזְנוּתֶיהָ מִמִּצְרַיִם לֹא עָזָבָה כִּי אוֹתָהּ שָׁכְבוּ בִנְעוּרֶיהָ וְהֵמָּה עִשּׂוּ דַּדֵּי בְתוּלֶיהָ וַיִּשְׁפְּכוּ תַזְנוּתָם עָלֶיהָ׃ 23.9. לָכֵן נְתַתִּיהָ בְּיַד־מְאַהֲבֶיהָ בְּיַד בְּנֵי אַשּׁוּר אֲשֶׁר עָגְבָה עֲלֵיהֶם׃ 23.12. אֶל־בְּנֵי אַשּׁוּר עָגָבָה פַּחוֹת וּסְגָנִים קְרֹבִים לְבֻשֵׁי מִכְלוֹל פָּרָשִׁים רֹכְבֵי סוּסִים בַּחוּרֵי חֶמֶד כֻּלָּם׃ 23.13. וָאֵרֶא כִּי נִטְמָאָה דֶּרֶךְ אֶחָד לִשְׁתֵּיהֶן׃ 23.14. וַתּוֹסֶף אֶל־תַּזְנוּתֶיהָ וַתֵּרֶא אַנְשֵׁי מְחֻקֶּה עַל־הַקִּיר צַלְמֵי כשדיים [כַשְׂדִּים] חֲקֻקִים בַּשָּׁשַׁר׃ 23.15. חֲגוֹרֵי אֵזוֹר בְּמָתְנֵיהֶם סְרוּחֵי טְבוּלִים בְּרָאשֵׁיהֶם מַרְאֵה שָׁלִשִׁים כֻּלָּם דְּמוּת בְּנֵי־בָבֶל כַּשְׂדִּים אֶרֶץ מוֹלַדְתָּם׃ 23.16. ותעגב [וַתַּעְגְּבָה] עֲלֵיהֶם לְמַרְאֵה עֵינֶיהָ וַתִּשְׁלַח מַלְאָכִים אֲלֵיהֶם כַּשְׂדִּימָה׃ 23.17. וַיָּבֹאוּ אֵלֶיהָ בְנֵי־בָבֶל לְמִשְׁכַּב דֹּדִים וַיְטַמְּאוּ אוֹתָהּ בְּתַזְנוּתָם וַתִּטְמָא־בָם וַתֵּקַע נַפְשָׁהּ מֵהֶם׃ 23.18. וַתְּגַל תַּזְנוּתֶיהָ וַתְּגַל אֶת־עֶרְוָתָהּ וַתֵּקַע נַפְשִׁי מֵעָלֶיהָ כַּאֲשֶׁר נָקְעָה נַפְשִׁי מֵעַל אֲחוֹתָהּ׃ 23.19. וַתַּרְבֶּה אֶת־תַּזְנוּתֶיהָ לִזְכֹּר אֶת־יְמֵי נְעוּרֶיהָ אֲשֶׁר זָנְתָה בְּאֶרֶץ מִצְרָיִם׃ 23.21. וַתִּפְקְדִי אֵת זִמַּת נְעוּרָיִךְ בַּעְשׂוֹת מִמִּצְרַיִם דַּדַּיִךְ לְמַעַן שְׁדֵי נְעוּרָיִךְ׃ 23.22. לָכֵן אָהֳלִיבָה כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מֵעִיר אֶת־מְאַהֲבַיִךְ עָלַיִךְ אֵת אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם וַהֲבֵאתִים עָלַיִךְ מִסָּבִיב׃ 23.23. בְּנֵי בָבֶל וְכָל־כַּשְׂדִּים פְּקוֹד וְשׁוֹעַ וְקוֹעַ כָּל־בְּנֵי אַשּׁוּר אוֹתָם בַּחוּרֵי חֶמֶד פַּחוֹת וּסְגָנִים כֻּלָּם שָׁלִשִׁים וּקְרוּאִים רֹכְבֵי סוּסִים כֻּלָּם׃ 23.24. וּבָאוּ עָלַיִךְ הֹצֶן רֶכֶב וְגַלְגַּל וּבִקְהַל עַמִּים צִנָּה וּמָגֵן וְקוֹבַע יָשִׂימוּ עָלַיִךְ סָבִיב וְנָתַתִּי לִפְנֵיהֶם מִשְׁפָּט וּשְׁפָטוּךְ בְּמִשְׁפְּטֵיהֶם׃ 23.25. וְנָתַתִּי קִנְאָתִי בָּךְ וְעָשׂוּ אוֹתָךְ בְּחֵמָה אַפֵּךְ וְאָזְנַיִךְ יָסִירוּ וְאַחֲרִיתֵךְ בַּחֶרֶב תִּפּוֹל הֵמָּה בָּנַיִךְ וּבְנוֹתַיִךְ יִקָּחוּ וְאַחֲרִיתֵךְ תֵּאָכֵל בָּאֵשׁ׃ 23.26. וְהִפְשִׁיטוּךְ אֶת־בְּגָדָיִךְ וְלָקְחוּ כְּלֵי תִפְאַרְתֵּךְ׃ 23.27. וְהִשְׁבַּתִּי זִמָּתֵךְ מִמֵּךְ וְאֶת־זְנוּתֵךְ מֵאֶרֶץ מִצְרָיִם וְלֹא־תִשְׂאִי עֵינַיִךְ אֲלֵיהֶם וּמִצְרַיִם לֹא תִזְכְּרִי־עוֹד׃ 23.28. כִּי כֹה אָמַר אֲדֹנָי יְהוִה הִנְנִי נֹתְנָךְ בְּיַד אֲשֶׁר שָׂנֵאת בְּיַד אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם׃ 23.29. וְעָשׂוּ אוֹתָךְ בְּשִׂנְאָה וְלָקְחוּ כָּל־יְגִיעֵךְ וַעֲזָבוּךְ עֵירֹם וְעֶרְיָה וְנִגְלָה עֶרְוַת זְנוּנַיִךְ וְזִמָּתֵךְ וְתַזְנוּתָיִךְ׃ 23.31. בְּדֶרֶךְ אֲחוֹתֵךְ הָלָכְתְּ וְנָתַתִּי כוֹסָהּ בְּיָדֵךְ׃ 23.32. כֹּה אָמַר אֲדֹנָי יְהֹוִה כּוֹס אֲחוֹתֵךְ תִּשְׁתִּי הָעֲמֻקָּה וְהָרְחָבָה תִּהְיֶה לִצְחֹק וּלְלַעַג מִרְבָּה לְהָכִיל׃ 23.33. שִׁכָּרוֹן וְיָגוֹן תִּמָּלֵאִי כּוֹס שַׁמָּה וּשְׁמָמָה כּוֹס אֲחוֹתֵךְ שֹׁמְרוֹן׃ 23.34. וְשָׁתִית אוֹתָהּ וּמָצִית וְאֶת־חֲרָשֶׂיהָ תְּגָרֵמִי וְשָׁדַיִךְ תְּנַתֵּקִי כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃ 23.35. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן שָׁכַחַתְּ אוֹתִי וַתַּשְׁלִיכִי אוֹתִי אַחֲרֵי גַוֵּךְ וְגַם־אַתְּ שְׂאִי זִמָּתֵךְ וְאֶת־תַּזְנוּתָיִךְ׃ 23.36. וַיֹּאמֶר יְהוָה אֵלַי בֶּן־אָדָם הֲתִשְׁפּוֹט אֶת־אָהֳלָה וְאֶת־אָהֳלִיבָה וְהַגֵּד לָהֶן אֵת תוֹעֲבוֹתֵיהֶן׃ 23.37. כִּי נִאֵפוּ וְדָם בִּידֵיהֶן וְאֶת־גִּלּוּלֵיהֶן נִאֵפוּ וְגַם אֶת־בְּנֵיהֶן אֲשֶׁר יָלְדוּ־לִי הֶעֱבִירוּ לָהֶם לְאָכְלָה׃ 23.38. עוֹד זֹאת עָשׂוּ לִי טִמְּאוּ אֶת־מִקְדָּשִׁי בַּיּוֹם הַהוּא וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ׃ 23.41. וְיָשַׁבְתְּ עַל־מִטָּה כְבוּדָּה וְשֻׁלְחָן עָרוּךְ לְפָנֶיהָ וּקְטָרְתִּי וְשַׁמְנִי שַׂמְתְּ עָלֶיהָ׃ 23.44. וַיָּבוֹא אֵלֶיהָ כְּבוֹא אֶל־אִשָּׁה זוֹנָה כֵּן בָּאוּ אֶל־אָהֳלָה וְאֶל־אָהֳלִיבָה אִשֹּׁת הַזִּמָּה׃ 23.46. כִּי כֹּה אָמַר אֲדֹנָי יְהוִה הַעֲלֵה עֲלֵיהֶם קָהָל וְנָתֹן אֶתְהֶן לְזַעֲוָה וְלָבַז׃ 23.47. וְרָגְמוּ עֲלֵיהֶן אֶבֶן קָהָל וּבָרֵא אוֹתְהֶן בְּחַרְבוֹתָם בְּנֵיהֶם וּבְנוֹתֵיהֶם יַהֲרֹגוּ וּבָתֵּיהֶן בָּאֵשׁ יִשְׂרֹפוּ׃ 24.2. בֶּן־אָדָם כתוב־[כְּתָב־] לְךָ אֶת־שֵׁם הַיּוֹם אֶת־עֶצֶם הַיּוֹם הַזֶּה סָמַךְ מֶלֶךְ־בָּבֶל אֶל־יְרוּשָׁלִַם בְּעֶצֶם הַיּוֹם הַזֶּה׃ 24.2. וָאֹמַר אֲלֵיהֶם דְּבַר־יְהוָה הָיָה אֵלַי לֵאמֹר׃ 24.3. וּמְשֹׁל אֶל־בֵּית־הַמֶּרִי מָשָׁל וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר אֲדֹנָי יְהוִה שְׁפֹת הַסִּיר שְׁפֹת וְגַם־יְצֹק בּוֹ מָיִם׃ 24.4. אֱסֹף נְתָחֶיהָ אֵלֶיהָ כָּל־נֵתַח טוֹב יָרֵךְ וְכָתֵף מִבְחַר עֲצָמִים מַלֵּא׃ 24.5. מִבְחַר הַצֹּאן לָקוֹחַ וְגַם דּוּר הָעֲצָמִים תַּחְתֶּיהָ רַתַּח רְתָחֶיהָ גַּם־בָּשְׁלוּ עֲצָמֶיהָ בְּתוֹכָהּ׃ 24.6. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה אוֹי עִיר הַדָּמִים סִיר אֲשֶׁר חֶלְאָתָה בָהּ וְחֶלְאָתָהּ לֹא יָצְאָה מִמֶּנָּה לִנְתָחֶיהָ לִנְתָחֶיהָ הוֹצִיאָהּ לֹא־נָפַל עָלֶיהָ גּוֹרָל׃ 24.7. כִּי דָמָהּ בְּתוֹכָהּ הָיָה עַל־צְחִיחַ סֶלַע שָׂמָתְהוּ לֹא שְׁפָכַתְהוּ עַל־הָאָרֶץ לְכַסּוֹת עָלָיו עָפָר׃ 24.8. לְהַעֲלוֹת חֵמָה לִנְקֹם נָקָם נָתַתִּי אֶת־דָּמָהּ עַל־צְחִיחַ סָלַע לְבִלְתִּי הִכָּסוֹת׃ 24.9. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה אוֹי עִיר הַדָּמִים גַּם־אֲנִי אַגְדִּיל הַמְּדוּרָה׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 47.9. וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃ 47.11. בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃ 15.6. Therefore thus saith the Lord GOD: As the vine-tree among the trees of the forest, which I have given to the fire for fuel, so do I give the inhabitants of Jerusalem." 16.1. Again the word of the LORD came unto me, saying:" 16.2. ’Son of man, cause Jerusalem to know her abominations," 16.3. and say: Thus saith the Lord GOD unto Jerusalem: Thine origin and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite." 16.4. And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all." 16.5. No eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field in the loathsomeness of thy person, in the day that thou wast born." 16.6. And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live;" 16.7. I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare." 16.8. Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine." 16.9. Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil." 16.10. I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk." 16.11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck." 16.12. And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head." 16.13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate." 16.15. But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was." 16.16. And thou didst take of thy garments, and didst make for thee high places decked with divers colours, and didst play the harlot upon them; the like things shall not come, neither shall it be so." 16.17. Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;" 16.18. and thou didst take thy richly woven garments and cover them, and didst set Mine oil and Mine incense before them." 16.19. My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savour, and thus it was; saith the Lord GOD." 16.20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Were thy harlotries a small matter," 16.21. that thou hast slain My children, and delivered them up, in setting them apart unto them?" 16.22. And in all thine abominations and thy harlotries thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast wallowing in thy blood." 16.23. And it came to pass after all thy wickedness—woe, woe unto thee! saith the Lord GOD—" 16.25. Thou hast built thy lofty place at every head of the way, and hast made thy beauty an abomination, and hast opened thy feet to every one that passed by, and multiplied thy harlotries." 16.26. Thou hast also played the harlot with the Egyptians, thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke Me." 16.27. Behold, therefore I have stretched out My hand over thee, and have diminished thine allowance, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, that are ashamed of thy lewd way." 16.28. Thou hast played the harlot also with the Assyrians, without having enough; yea, thou hast played the harlot with them, and yet thou wast not satisfied." 16.29. Thou hast moreover multiplied thy harlotry with the land of traffic, even with Chaldea; and yet thou didst not have enough herewith." 16.30. How weak is thy heart, saith the Lord GOD, seeing thou doest all these things, the work of a wanton harlot;" 16.31. in that thou buildest thine eminent place in the head of every way, and makest thy lofty place in every street; and hast not been as a harlot that enhanceth her hire." 16.32. Thou wife that committest adultery, that takest strangers instead of thy husband—" 16.33. to all harlots gifts are given; but thou hast given thy gifts to all thy lovers, and hast bribed them to come unto thee from every side in thy harlotries." 16.34. And the contrary is in thee from other women, in that thou didst solicit to harlotry, and wast not solicited; and in that thou givest hire, and no hire is given unto thee, thus thou art contrary." 16.35. Wherefore, O harlot, hear the word of the LORD!" 16.36. Thus saith the Lord GOD: Because thy filthiness was poured out, and thy nakedness uncovered through thy harlotries with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, that thou didst give unto them;" 16.37. therefore behold, I will gather all thy lovers, unto whom thou hast been pleasant, and all them that thou hast loved, with all them that thou hast hated; I will even gather them against thee from every side, and will uncover thy nakedness unto them, that they may see all thy nakedness." 16.38. And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy." 16.39. I will also give thee into their hand, and they shall throw down thine eminent place, and break down thy lofty places; and they shall strip thee of thy clothes, and take thy fair jewels; and they shall leave thee naked and bare." 16.40. They shall also bring up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords." 16.41. And they shall burn thy houses with fire, and execute judgments upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou shalt also give no hire any more." 16.42. So will I satisfy My fury upon thee, and My jealousy shall depart from thee, and I will be quiet, and will be no more angry." 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?" 16.44. Behold, every one that useth proverbs shall use this proverb against thee, saying: As the mother, so her daughter." 16.45. Thou art thy mother’s daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, who loathed their husbands and their children; your mother was a Hittite, and your father an Amorite." 16.46. And thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters; and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters." 16.47. Yet hast thou not walked in their ways, nor done after their abominations; but in a very little while thou didst deal more corruptly than they in all thy ways." 16.48. As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters." 16.49. Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy." 16.50. And they were haughty, and committed abomination before Me; therefore I removed them when I saw it." 16.51. Neither hath Samaria committed even half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters by all thine abominations which thou hast done." 16.52. Thou also, bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou; yea, be thou also confounded, and bear thy shame, in that thou hast justified thy sisters." 17.1. And the word of the LORD came unto me, saying:" 17.2. ’Son of man, put forth a riddle, and speak a parable unto the house of Israel," 17.3. and say: Thus saith the Lord GOD: A great eagle with great wings And long pinions, Full of feathers, which had divers colours, Came unto Lebanon, And took the top of the cedar;" 17.4. He cropped off the topmost of the young twigs thereof, And carried it into a land of traffic; He set it in a city of merchants." 17.5. He took also of the seed of the land, And planted it in a fruitful soil; He placed it beside many waters, He set it as a slip." 17.6. And it grew, and became a spreading vine of low stature, Whose tendrils might turn toward him, And the roots thereof be under him; So it became a vine, and brought forth branches, And shot forth sprigs." 17.7. There was also another great eagle with great wings And many feathers; And, behold, this vine did bend Its roots toward him, And shot forth its branches toward him, from the beds of its plantation, That he might water it." 17.8. It was planted in a good soil By many waters, That it might bring forth branches, and that it might bear fruit, That it might be a stately vine." 17.9. Say thou: Thus saith the Lord GOD: Shall it prosper? Shall he not pull up the roots thereof, And cut off the fruit thereof, that it wither, Yea, wither in all its sprouting leaves? Neither shall great power or much people be at hand When it is plucked up by the roots thereof." 17.10. Yea, behold, being planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? In the beds where it grew it shall wither.’" 17.11. Moreover the word of the LORD came unto me, saying:" 17.12. ’Say now to the rebellious house: Know ye not what these things mean? tell them: Behold, the king of Babylon came to Jerusalem, and took the king thereof, and the princes thereof, and brought them to him to Babylon;" 17.13. and he took of the seed royal, and made a covet with him, and brought him under an oath, and the mighty of the land he took away;" 17.14. that his might be a lowly kingdom, that it might not lift itself up, but that by keeping his covet it might stand." 17.15. But he rebelled against him in sending his ambassadors into Egypt, that they might give him horses and much people. Shall he prosper? shall he escape that doeth such things? shall he break the covet, and yet escape?" 17.16. As I live, saith the Lord GOD, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covet he broke, even with him in the midst of Babylon he shall die." 17.17. Neither shall Pharaoh with his mighty army and great company succour him in the war, when they cast up mounds and build forts, to cut off many souls;" 17.18. seeing he hath despised the oath by breaking the covet, when, lo, he had given his hand, and hath done all these things, he shall not escape." 17.19. Therefore thus saith the Lord GOD: As I live, surely Mine oath that he hath despised, and My covet that he hath broken, I will even bring it upon his own head." 17.20. And I will spread My net upon him, and he shall be taken in My snare, and I will bring him to Babylon, and will plead with him there for his treachery that he hath committed against Me." 17.21. And all his mighty men in all his bands shall fall by the sword, and they that remain shall be scattered toward every wind; and ye shall know that I the LORD have spoken it." 18.2. ’What mean ye, that ye use this proverb in the land of Israel, saying: The fathers have eaten sour grapes, And the children’s teeth are set on edge?" 18.3. As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel." 19.1. Moreover, take thou up a lamentation for the princes of Israel," 19.2. and say: How was thy mother a lioness; Among lions she couched, In the midst of the young lions She reared her whelps!" 19.3. And she brought up one of her whelps, He became a young lion; And he learned to catch the prey, He devoured men." 19.4. Then the nations assembled against him, He was taken in their pit; And they brought him with hooks Unto the land of Egypt." 19.5. Now when she saw that she was disappointed, And her hope was lost, Then she took another of her whelps, And made him a young lion." 19.6. And he went up and down among the lions, He became a young lion; And he learned to catch the prey, He devoured men." 19.7. And he knew their castles, And laid waste their cities; And the land was desolate, And the fulness thereof, Because of the noise of his roaring." 19.8. Then the nations cried out against him On every side from the provinces; And they spread their net over him, He was taken in their pit." 19.9. And they put him in a cage with hooks, And brought him to the king of Babylon; That they might bring him into strongholds, So that his voice should no more be heard Upon the mountains of Israel." 23.1. And the word of the LORD came unto me, saying:" 23.2. ’Son of man, there were two women, the daughters of one mother;" 23.3. and they committed harlotries in Egypt; they committed harlotries in their youth; there were their bosoms pressed, and there their virgin breasts were bruised." 23.4. And the names of them were Oholah the elder, and Oholibah her sister; and they became Mine, and they bore sons and daughters. And as for their names, Samaria is Oholah, and Jerusalem Oholibah." 23.5. And Oholah played the harlot when she was Mine; and she doted on her lovers, on the Assyrians, warriors," 23.8. Neither hath she left her harlotries brought from Egypt; for in her youth they lay with her, and they bruised her virgin breasts; and they poured out their lust upon her." 23.9. Wherefore I delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted." 23.10. These uncovered her nakedness; they took her sons and her daughters, and her they slew with the sword; and she became a byword among women, for judgments were executed upon her." 23.12. She doted upon the Assyrians, governors and rulers, warriors, clothed most gorgeously, horsemen riding upon horses, all of them handsome young men." 23.13. And I saw that she was defiled; they both took one way." 23.14. And she increased her harlotries; for she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion," 23.15. girded with girdles upon their loins, with pendant turbans upon their heads, all of them captains to look upon, the likeness of the sons of Babylon, even of Chaldea, the land of their nativity." 23.16. And as soon as she saw them she doted upon them, and sent messengers unto them into Chaldea." 23.17. And the Babylonians came to her into the bed of love, and they defiled her with their lust; and she was polluted with them, and her soul was alienated from them." 23.18. So she uncovered her harlotries, and uncovered her nakedness; then My soul was alienated from her, like as My soul was alienated from her sister." 23.19. Yet she multiplied her harlotries, remembering the days of her youth, wherein she had played the harlot in the land of Egypt." 23.20. And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses." 23.21. Thus thou didst call to remembrance the lewdness of thy youth, when they from Egypt bruised thy breasts for the bosom of thy youth." 23.22. Therefore, O Oholibah, thus saith the Lord GOD: Behold, I will raise up thy lovers against thee, from whom thy soul is alienated, and I will bring them against thee on every side:" 23.23. the Babylonians and all the Chaldeans, Pekod and Shoa and Koa, and all the Assyrians with them, handsome young men, governors and rulers all of them, captains and councillors, all of them riding upon horses." 23.24. And they shall come against thee with hosts, chariots, and wheels, and with an assembly of peoples; they shall set themselves in array against thee with buckler and shield and helmet round about; and I will commit the judgment unto them, and they shall judge thee according to their judgments." 23.25. And I will set My jealousy against thee, and they shall deal with thee in fury; they shall take away thy nose and thine ears, and thy residue shall fall by the sword; they shall take thy sons and thy daughters, and thy residue shall be devoured by the fire." 23.26. They shall also strip thee of thy clothes, and take away thy fair jewels." 23.27. Thus will I make thy lewdness to cease from thee, and thy harlotry brought from the land of Egypt, so that thou shalt not lift up thine eyes unto them, nor remember Egypt any more." 23.28. For thus saith the Lord GOD: Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy soul is alienated;" 23.29. and they shall deal with thee in hatred, and shall take away all thy labour, and shall leave thee naked and bare; and the nakedness of thy harlotries shall be uncovered, both thy lewdness and thy harlotries." 23.30. These things shall be done unto thee, for that thou hast gone astray after the nations, and because thou art polluted with their idols." 23.31. In the way of thy sister hast thou walked; therefore will I give her cup into thy hand." 23.32. Thus saith the Lord GOD: Thou shalt drink of thy sister’s cup, Which is deep and large; Thou shalt be for a scorn and a derision; It is full to the uttermost." 23.33. Thou shalt be filled with drunkenness and sorrow, With the cup of astonishment and appalment, With the cup of thy sister Samaria." 23.34. Thou shalt even drink it and drain it, And thou shalt craunch the sherds thereof, And shalt tear thy breasts; For I have spoken it, Saith the Lord GOD." 23.35. Therefore thus saith the Lord GOD: Because thou hast forgotten Me, and cast Me behind thy back, therefore bear thou also thy lewdness and thy harlotries.’" 23.36. The LORD said moreover unto me: ‘Son of man, wilt thou judge Oholah and Oholibah? then declare unto them their abominations." 23.37. For they have committed adultery, and blood is in their hands, and with their idols have they committed adultery; and their sons, whom they bore unto Me, they have also set apart unto them to be devoured." 23.38. Moreover this they have done unto Me: they have defiled My sanctuary in the same day, and have profaned My sabbaths." 23.40. And furthermore ye have sent for men that come from far; unto whom a messenger was sent, and, lo, they came; for whom thou didst wash thyself, paint thine eyes, and deck thyself with ornaments;" 23.41. and sattest upon a stately bed, with a table prepared before it, whereupon thou didst set Mine incense and Mine oil." 23.44. For every one went in unto her, as men go in unto a harlot; so went they in unto Oholah and unto Oholibah, the lewd women." 23.46. For thus saith the Lord GOD: An assembly shall be brought up against them, and they shall be made a horror and a spoil." 23.47. And the assembly shall stone them with stones, and despatch them with their swords; they shall slay their sons and their daughters, and burn up their houses with fire." 24.2. ’Son of man, write thee the name of the day, even of this selfsame day; this selfsame day the king of Babylon hath invested Jerusalem." 24.3. And utter a parable concerning the rebellious house, and say unto them: Thus saith the Lord GOD: Set on the pot, set it on, And also pour water into it;" 24.4. Gather into it the pieces belonging to it, Even every good piece, the thigh, and the shoulder; Fill it with the choice bones." 24.5. Take the choice of the flock, And pile also the bones under it; Make it boil well, That the bones thereof may also be seethed in the midst of it." 24.6. Wherefore thus saith the Lord GOD: Woe to the bloody city, to the pot whose filth is therein, and whose filth is not gone out of it! bring it out piece by piece; no lot is fallen upon it." 24.7. For her blood is in the midst of her; she set it upon the bare rock; she poured it not upon the ground, to cover it with dust;" 24.8. that it might cause fury to come up, that vengeance might be taken, I have set her blood upon the bare rock, that it should not be covered." 24.9. Therefore thus saith the Lord GOD: Woe to the bloody city! I also will make the pile great," 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared." 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire." 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed." 47.9. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." 47.11. But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt."
14. Hebrew Bible, Zechariah, 14.8-14.9 (5th cent. BCE - 4th cent. BCE)

14.8. וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃ 14.9. וְהָיָה יְהוָה לְמֶלֶךְ עַל־כָּל־הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד׃ 14.8. And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be." 14.9. And the LORD shall be King over all the earth; In that day shall the LORD be One, and His name one."
15. Josephus Flavius, Jewish Antiquities, 2.345, 4.303 (1st cent. CE - 1st cent. CE)

2.345. 4. But the Hebrews were not able to contain themselves for joy at their wonderful deliverance, and destruction of their enemies; now indeed supposing themselves firmly delivered, when those that would have forced them into slavery were destroyed, and when they found they had God so evidently for their protector. 4.303. After this, he read to them a poetic song, which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of what was to come to pass afterward; agreeably whereto all things have happened all along, and do still happen to us; and wherein he has not at all deviated from the truth.
16. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE)

3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world."
17. New Testament, Apocalypse, 7.9-7.17, 19.7-19.9 (1st cent. CE - 1st cent. CE)

7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 7.10. They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb! 7.11. All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen. 7.13. One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from? 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 7.15. Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. 7.16. They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; 7.17. for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes. 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God.
18. New Testament, Colossians, 1.18, 3.18 (1st cent. CE - 1st cent. CE)

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 3.18. Wives, be in subjection to your husbands, as is fitting in the Lord.
19. New Testament, Ephesians, 5.26-5.28, 5.31, 5.33 (1st cent. CE - 1st cent. CE)

5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
20. New Testament, Romans, 11.3, 12.3-12.8, 12.12-12.21 (1st cent. CE - 1st cent. CE)

11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 12.12. rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; 12.13. contributing to the needs of the saints; given to hospitality. 12.14. Bless those who persecute you; bless, and don't curse. 12.15. Rejoice with those who rejoice. Weep with those who weep. 12.16. Be of the same mind one toward another. Don't set your mind on high things, but associate with the humble. Don't be wise in your own conceits. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord. 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head. 12.21. Don't be overcome by evil, but overcome evil with good.
21. New Testament, John, 7.37-7.38 (1st cent. CE - 1st cent. CE)

7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water.
22. New Testament, Luke, 5.32 (1st cent. CE - 1st cent. CE)

5.32. I have not come to call the righteous, but sinners to repentance.
23. New Testament, Matthew, 7.15, 24.11 (1st cent. CE - 1st cent. CE)

7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 24.11. Many false prophets will arise, and will lead many astray.
24. Clement of Alexandria, Miscellanies, 5.4.21 (2nd cent. CE - 3rd cent. CE)

25. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)

20a. אבל מטמא הוא למת מצוה אמאי לימא אין חכמה ואין תבונה ואין עצה לנגד ה',שאני התם דכתיב ולאחותו,וליגמר מינה שב ואל תעשה שאני:,אמר ליה רב פפא לאביי מאי שנא ראשונים דאתרחיש להו ניסא ומאי שנא אנן דלא מתרחיש לן ניסא אי משום תנויי בשני דרב יהודה כולי תנויי בנזיקין הוה ואנן קא מתנינן שיתא סדרי וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדרה ואמרי לה זיתים שכבשן בטרפיהן טהורים אמר הויות דרב ושמואל קא חזינא הכא ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאניה אתי מטרא ואנן קא מצערינן נפשין ומצוח קא צוחינן ולית דמשגח בן,אמר ליה קמאי הוו קא מסרי נפשייהו אקדושת השם אנן לא מסרינן נפשין אקדושת השם כי הא דרב אדא בר אהבה חזייה לההיא כותית דהות לבישא כרבלתא בשוקא סבר דבת ישראל היא קם קרעיה מינה אגלאי מילתא דכותי היא שיימוה בארבע מאה זוזי א"ל מה שמך אמרה ליה מתון אמר לה מתון מתון ארבע מאה זוזי שויא:,רב גידל הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר להו הכי טבילו והכי טבילו אמרי ליה רבנן לא קא מסתפי מר מיצר הרע אמר להו דמיין באפאי כי קאקי חיורי,ר' יוחנן הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר כי סלקן בנות ישראל ואתיין מטבילה מסתכלן בי ונהוי להו זרעא דשפירי כוותי אמרי ליה רבנן לא קא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קא אתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר רבי אבהו אל תקרי עלי עין אלא עולי עין,רבי יוסי ברבי חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסין עליהם ואין עין הרע שולטת בהם אף זרעו של יוסף אין עין הרע שולטת בהם,ואב"א עין שלא רצתה לזון ממה שאינו שלו אין עין הרע שולטת בו:, big strongמתני׳ /strong /big נשים ועבדים וקטנים פטורין מק"ש 20a. bbut he does become impure for a imet mitzva /i.Here too, the question is asked: bLet us saythat the obligation to bury a imet mitzva /i, which is predicated on the preservation of human dignity, should not override mitzvot explicitly written in the Torah, as it is stated: b“There is neither wisdom, nor understanding, nor counsel against the Lord.” /b,The Gemara answers: bThere it is different, as it isexplicitly bwritten: “And his sister,”from which we derive that although he may not become ritually impure to bury his sister, he must do so for a imet mitzva /i.,The Gemara suggests: bLet us derivea general principle that human dignity takes precedence over all mitzvot in the Torah bfrom thiscase. This possibility is rejected: This is a special case, because a case of b“sit and refrain from action”[ishev ve’al ta’aseh /i] is different.Engaging in the burial of a imet mitzvais not actually in contravention of a mitzva. Rather, by doing so he becomes ritually impure and is then rendered incapable of fulfilling that mitzva. We cannot derive a general principle from here that human dignity would also override a Torah prohibition in a case where that prohibition is directly contravened.,The Gemara responds: In the context of the discussion whether or not human dignity overrides honoring God in the sense of fulfilling his mitzvot, bRav Pappa said to Abaye: What is different about the earliergenerations, bfor whom miracles occurred and what is different about us, for whom miracles do not occur? If it is because ofTorah bstudy; in the years of Rav Yehuda all of their learning wasconfined to btheorder of iNezikin /i, while we learnall bsix orders!Moreover, bwhen Rav Yehuda would reach intractate iOkatzin /i,which discusses the extent to which the stems of various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, the ihalakhathat ba woman who pickles a vegetable in a pot, and some saywhen he would reach the ihalakhathat bolives pickled with their leaves are pure,because after pickling, it is no longer possible to lift the fruit by its leaves, they are no longer considered part of the fruit; he would find it difficult to understand. He bwould say:Those are bthe disputes between Rav and Shmuel that we see here. And we,in contrast, blearn thirteen versions of iOkatzin /i. While,with regard to miracles, after declaring a fast to pray for a drought to end, bwhen Rav Yehuda would remove one of his shoes the rain wouldimmediately bfall, whereas we torment ourselves and cry out and no one notices us. /b,Abaye bsaid toRav Pappa: bThe previousgenerations were wholly bdedicatedto bthe sanctification of God’s name,while bwe are notas bdedicated to the sanctification of God’s name.Typical of the earlier generations’ commitment, the Gemara relates: bLike thisincident involving bRav Adda bar Ahavawho bsaw a non-Jewish woman who was wearing a garment made of a forbidden mixture of wool and linen [ ikarbalta /i] in the marketplace.Since he bthoughtthat bshe was Jewish, he stood and ripped it from her. It wasthen bdivulged that she was a non-Jewand he was taken to court due to the shame that he caused her, and bthey assessedthe payment for the shame that he caused bherat bfour hundred izuz /i.Ultimately, Rav Adda bsaid to her: What is your name? She replied: Matun.In a play on words, bhe said to her: Matun,her name, plus imatun /i,the Aramaic word for two hundred, bis worth four hundred izuz /i. /b,It was also related about the earlier generations, that they would degrade themselves in the desire to glorify God. bRav Giddel was accustomed to go and sitat bthe gates of thewomen’s bimmersionsites. bHe said to them: Immerse yourselves in this way, and immerse yourselves in that way. The Sages said to him: Master,do you bnot fear the evil inclination? He said to them: In my eyes,they bare comparable to white geese. /b,Similarly, the Gemara relates that bRabbi Yoḥa was accustomed to go and sitat bthe gates of thewomen’s bimmersionsites. Rabbi Yoḥa, who was known for his extraordinary good looks, explained this and bsaid: When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I. The Sages asked him: Master,do you bnot fear the evil eye? He said to them: I descend from the seed of Joseph over whom the evil eye has no dominion, as it is written: “Joseph is a bountiful vine, a bountiful vine on a spring [ ialei ayin /i]”(Genesis 49:22). “ iAyin /i” can mean both “spring” and “eye.” bAnd Rabbi Abbahu saida homiletic interpretation: bDo not readit ialei ayin /i, rather iolei ayin /i,above the eye; they transcend the influence of the evil eye., bRabbi Yosei, son of Rabbi Ḥanina,cited a different proof, from Jacob’s blessing of Joseph’s sons, Ephraim and Menashe: “The angel who redeems me from all evil shall bless the young and in them may my name be recalled, and the name of my fathers, Abraham and Isaac, band may they multiply[iveyidgu /i] in the midst of the earth”(Genesis 48:16). iVeyidguis related etymologically to the word fish [ idag /i]. bJust as the fish in the sea, water covers them and the evil eye has no dominion over them,so btoo the seed of Joseph, the evil eye has no dominion over them. /b, bAnd if you wish, sayinstead: Joseph’s beye, which did not seek to feast on that which was not his,Potiphar’s wife, bthe evil eye has no dominion over him. /b,MISHNA bWomen, slaves, and minors,who have parallel obligations in various mitzvot, bare exempt from the recitation of iShema/b
26. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

21a. (דברי הימים א כט, כב) וימשחו לה' לנגיד ולצדוק מקיש נגיד לצדוק מה צדוק מחצה לו ומחצה לאחיו אף נגיד מחצה לו ומחצה לאחיו,וצדוק גופיה מנלן דתניא רבי אומר (ויקרא כד, ט) והיתה לאהרן ולבניו מחצה לאהרן ומחצה לבניו:, big strongמתני׳ /strong /big (דברים יז, יז) לא ירבה לו נשים אלא שמנה עשרה רבי יהודה אומר מרבה הוא לו ובלבד שלא יהו מסירות את לבו ר' שמעון אומר אפילו אחת ומסירה את לבו הרי זה לא ישאנה אם כן למה נאמר לא ירבה לו נשים דאפילו כאביגיל:, big strongגמ׳ /strong /big למימרא דר' יהודה דריש טעמא דקרא ור"ש לא דריש טעמא דקרא והא איפכא שמעינן להו,דתניא אלמנה בין שהיא ענייה בין שהיא עשירה אין ממשכנין אותה שנאמר (דברים כד, יז) לא תחבול בגד אלמנה דברי רבי יהודה רבי שמעון אומר עשירה ממשכנין אותה ענייה אין ממשכנין אותה ואתה חייב להחזיר לה ואתה משיאה שם רע בשכנותיה,ואמרינן מאי קאמר הכי קאמר מתוך שאתה ממשכנה אתה חייב להחזיר לה ואתה משיאה שם רע בשכנותיה אלמא ר' יהודה לא דריש טעמא דקרא ורבי שמעון דריש טעמא דקרא,בעלמא רבי יהודה לא דריש טעמא דקרא ושאני הכא דמפרש טעמא דקרא מה טעם לא ירבה לו נשים משום (דברים יז, יז) דלא יסור לבבו,ור' שמעון אמר לך מכדי בעלמא דרשינן טעמא דקרא א"כ לכתוב קרא לא ירבה לו נשים ולישתוק ואנא אמינא מה טעם לא ירבה משום דלא יסור לא יסור למה לי אפילו אחת ומסירה את לבו הרי זו לא ישאנה אלא מה אני מקיים לא ירבה דאפילו כאביגיל,הני שמונה עשרה מנלן דכתיב (שמואל ב ג, ב) ויולדו לדוד בנים בחברון ויהי בכורו אמנון לאחינועם היזרעאלית ומשנהו כלאב לאביגיל אשת נבל הכרמלי והשלישי אבשלום בן מעכה והרביעי אדוניה בן חגית והחמישי שפטיה בן אביטל והששי יתרעם לעגלה אשת דוד אלה ילדו לדוד בחברון,וקאמר ליה נביא (שמואל ב יב, ח) אם מעט ואוסיפה לך כהנה וכהנה כהנה שית וכהנה שית דהוו להו תמני סרי,מתקיף לה רבינא אימא כהנה תרתי סרי וכהנה עשרין וארבע,תניא נמי הכי לא ירבה לו נשים יותר מעשרים וארבע למאן דדריש וי"ו ארבעים ושמנה הוו תניא נמי הכי לא ירבה לו נשים יותר מארבעים ושמנה,ותנא דידן מאי טעמיה אמר רב כהנא מקיש כהנה בתרא לכהנה קמא מה כהנה קמא שית אף כהנה בתרא שית,והא הואי מיכל אמר רב עגלה זו מיכל ולמה נקרא שמה עגלה שחביבה עליו כעגלה וכן הוא אומר (שופטים יד, יח) לולי חרשתם בעגלתי וגו',ומי הוו למיכל בני והכתיב (שמואל ב ו, כג) ולמיכל בת שאול לא היה לה ולד עד יום מותה אמר רב חסדא עד יום מותה לא היה לה ביום מותה היה לה,מכדי בנים היכא קא חשיב להו בחברון ואילו מעשה דמיכל בירושלים הוה דכתיב (שמואל ב ו, טז) ומיכל בת שאול נשקפה בעד החלון ותרא את המלך דוד מפזז ומכרכר לפני ה' ותבז ואמר רב יהודה ואיתימא רב יוסף שקלתה מיכל למיטרפסה אלא אימא עד אותו מעשה היה לה מכאן ואילך לא היה לה,והכתיב (שמואל ב ה, יג) ויקח דוד עוד פלגשים ונשים בירושלים למלויי שמונה עשר מאי נשים ומאי פלגשים אמר רב יהודה אמר רב נשים בכתובה ובקידושין פלגשים בלא כתובה ובלא קידושין,אמר רב יהודה אמר רב ארבע מאות ילדים היו לו לדוד וכולן בני יפת תואר היו ומגדלי בלוריות היו וכולן יושבין בקרונות של זהב ומהלכין בראשי גייסות היו והם היו בעלי אגרופין של בית דוד,ואמר רב יהודה אמר רב תמר בת יפת תואר היתה שנאמר (שמואל ב יג, יג) ועתה דבר נא (על) המלך כי לא ימנעני ממך ואי ס"ד בת נישואין הואי אחתיה מי הוה שריא ליה אלא שמע מינה בת יפת תואר היתה,(שמואל ב יג, ג) ולאמנון רע ושמו יונדב בן שמעה אחי דוד (והיה) איש חכם וגו' אמר רב יהודה אמר רב איש חכם לרשעה,(שמואל ב יג, ד) ויאמר מדוע אתה ככה דל בן המלך ויאמר לו יונדב שכב על משכבך והתחל וגו' עד ועשתה לעיני את הבריה (שמואל ב יג, ט) ותקח המשרת ותצוק לפניו אמר רב יהודה אמר רב שעשתה לו מיני טיגון,(שמואל ב יג, טו) וישנאה אמנון שנאה גדולה מאוד מ"ט אמר ר' יצחק נימא נקשרה לו ועשאתו כרות שפכה וכי נקשרה לו איהי מאי עבדה אלא אימא קשרה לו נימא ועשאתו כרות שפכה,איני והא דרש רבא מאי דכתיב (יחזקאל טז, יד) ויצא לך שם בגוים ביפיך שאין להן לבנות ישראל לא שער בית השחי ולא בית הערוה שאני תמר דבת יפת תואר הואי,(שמואל ב יג, יט) ותקח תמר אפר על ראשה (ואת כתונת) הפסים אשר עליה קרעה תנא משמיה דר' יהושע בן קרחה גדר גדול גדרה תמר באותה שעה אמרו לבנות מלכים כך לבנות הדיוטות על אחת כמה וכמה אם לצנועות כך לפרוצות על אחת כמה וכמה אמר רב יהודה אמר רב באותה שעה גזרו 21a. “And they made Solomon, son of David, king the second time, band anointed him unto the Lord to be leader, and Tzadokto be priest” (I Chronicles 29:22). This verse bcompares a leader,referring to King Solomon, bto Tzadok,the High Priest: bJust asfor bTzadok, halfof the shewbread given to the priests is bfor him,the High Priest, band halfis bforall bhis brothers,the other priests, bso toofor bthe leader, halfis bfor him and halfis bfor his brothers,the rest of the army.,The Gemara asks: bAndwith regard to bTzadok himself, from where do wederive that the High Priest takes half? The Gemara responds: bAs it is taughtin a ibaraita /i: bRabbiYehuda HaNasi bsays:The Torah states with regard to the apportionment of the shewbread: b“And it shall be for Aaron and his sons,and they shall eat it in a holy place” (Leviticus 24:9), from which it is inferred: bHalf for Aaron and half for his sons. /b,mishna The king b“shall not add many wives for himself”(Deuteronomy 17:17), bbutonly beighteen. Rabbi Yehuda says: Hemay badd manywives bfor himself, provided that they are notlike those who bturn his heartaway from reverence for God. bRabbi Shimon says: Evenif he wants to marry only bonewife, if bshe turns his heart away, he should not marry her. If so, why is it stated: “He shall not add many wives for himself”?This teaches bthat evenif his wives are blike Abigail,who was righteous and prevented David from sin (see I Samuel, chapter 25), it is prohibited for him to have many wives.,gemara The Gemara asks: bIs this to say that Rabbi Yehuda interprets the rationalebehind the mitzva bin the verseand draws halakhic conclusions based on that interpretation, band Rabbi Shimon does not interpret the rationale in the verse? But didn’t we hear themhold the boppositeopinions with regard to interpreting the rationale behind a mitzva in a verse?, bAs it is taughtin a ibaraita( iTosefta /i, iBava Metzia10:3): In the case of ba widow, whether she is poor or whether she is wealthy, one may not take collateral from herfor a loan, bas it is stated: “You may not take the garment of a widow for a pledge”(Deuteronomy 24:17); this is bthe statement of Rabbi Yehuda. Rabbi Shimon says:In the case of ba wealthywidow, one may btake collateral from her.But in the case of ba poorwidow, bone may not take collateral from her,because byouare bobligated to returnit bto her, and youwill bgive her a bad name among her neighbors. /b, bAnd we sayabout this dispute: bWhat isRabbi Shimon bsaying? Thisis what bhe is saying: Because you take collateral from her, you are required to returnit bto her,as the verse states: “And if he is a poor person, you shall not sleep with his pledge; you shall restore the pledge to him when the sun goes down” (Deuteronomy 24:12–13), band youthereby bgive her a bad name among her neighbors,who will suspect licentious behavior when they see a man come to her house every morning and evening. bEvidently,according to this dispute bRabbi Yehuda does not interpret the rationale in the verse and Rabbi Shimondoes binterpret the rationale in the verse. /b,The Gemara explains: bGenerally, Rabbi Yehuda does not interpret the rationale in the verse, but it is different here, asthe verse itself bexplains the rationale in the verse: What is the reasonthat b“he shall not add many wives for himself”?He should not add many wives bbecause ofwhat is articulated in the continuation of the verse: b“His heart should not turn.” /b, bAnd Rabbi Shimoncould have bsaid to you: Since generally we interpret the rationale in the verse,then bifit is bsothat the prohibition against marrying many wives applies only to wives that are likely to lead his heart astray, bthe verse should writeonly: b“He shall not add many wives for himself” andthen bbe silent.In that case, bI would say,on my own, bwhat is the reasonthat bhe shall not add manywives? It is bso thathis heart bshould not turn away.Accordingly, bwhy do Ineed the additional phrase “his heart bshould not turn away”?It serves to teach another ihalakha /i, that bevenif he wants to marry only bonewife, if bshe turns his heart away, he should not marry her. Butthen bhow do I realizethe meaning of the verse: b“He shall not add manywives for himself”? It means bthathe should not have many wives bevenif they are blike Abigail. /b,§ As for bthose eighteenwomen that the king may marry, bfrom where do wederive that number? The Gemara responds: bAs it is written: “And to David sons were born in Hebron; and his firstborn was Amnon, from Ahinoam the Jezreelitess; and his second, Chileab, from Abigail the wife of Nabal the Carmelite; and the third, Absalom, son of Maacah,the daughter of Talmai, king of Geshur; band the fourth, Adonijah, son of Haggith; and the fifth, Shephatiah, son of Abital; and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron”(II Samuel 3:2–5). In these verses, a total of six wives are mentioned.,And the bprophetNathan bsaid toKing David in his rebuke: “And I gave you your master’s house and your master’s wives into your bosom and I gave you the house of Israel and Judah; and bif that were too little, then I would add to you like these and like those”(II Samuel 12:8). b“Like these”;this is referring to the wives enumerated above, meaning another bsix. “And like those”;this is referring to another bsix,so bthatall together there bare eighteenhe would be permitted to marry., bRavina objects to thisexplanation: bSayinstead: b“Like these”;this is referring to an additional six, like the wives enumerated above, totaling btwelve. “And like those”;this is referring to all of those enumerated previously, totaling btwenty-four. /b,The Gemara adds: Support for Ravina’s interpretation bis also taughtin a ibaraita /i: b“He shall not add many wives to himself”;this means he may not marry bmore than twenty-fourwomen. The Gemara comments: bAccording to the one who interpretsthe letter ivav /i,translated as the conjunction “and” in the term “and like those,” to add and expand upon what came before, the ivavis written in order to add more, and therefore, bthere are forty-eightwomen. The Gemara comments: Support for this interpretation bis also taughtin a ibaraita /i: b“He shall not add many wives to himself”;this means he may not marry bmore than forty-eightwomen.,The Gemara asks: bAndas for bthe itannaof ourmishna, bwhat is his reasonfor limiting the number to eighteen? bRav Kahana says:The verse bcompares the latterterm: b“Like those [ ikahenna /i],” to the formerterm: b“Like these [ ikahenna /i],”teaching that bjust as the formerterm: b“Like these,”means bsix, so too, the latterterm: b“Like those,”means bsixand no more.,The Gemara challenges the notion that David had only six wives. bBut there wasalso bMichal,and so he had at least seven wives. bRav said:One of those six wives, bEglah, is Michal, and why was she called Eglahin the verse? It was bbecause she was dear to him like a calf [ iegla /i], and sothe verse bstatesthat Samson referred to his wife with the same term: b“If you had not plowed with my calfyou would not have found my secret” (Judges 14:18).,The Gemara challenges the identification of Eglah with Michal: bAnd did Michal have children? But isn’t it written: “And Michal the daughter of Saul had no child until the day of her death”(II Samuel 6:23)? bRav Ḥisda said: Until the day of her death she had nochild, but bon the day of her death she hada child.,The Gemara challenges this: bNow,these bchildrenof David’s, bwhere does it count them? In Hebron,as Eglon was listed above with David’s wives in Hebron. bBut the incident with Michal,in the context of which the verse says she had no children, bwas in Jerusalem, as it is written:“And it was so, as the Ark of the Lord came into the city of David, bthat Michal the daughter of Saul looked out the window and saw King David leaping and dancing before the Lord, and she despisedhim in her heart” (II Samuel 6:16). bAnd Rav Yehuda says, and some sayit is bRav Yosefwho says: bMichal received her punishment [ ilemitarpesah /i]immediately, and therefore could not have had children afterward. bRather, saya different explanation: bUntil that incident, she hada child; bfrom thatpoint bforward, she did not havea child.,The Gemara challenges the notion that David had only this limited number of wives. bBut isn’t it written: “And David took more concubines and wives in Jerusalemafter he came from Hebron” (II Samuel 5:13). The Gemara responds: All of these were bto completethe tally of beighteenand no more. The Gemara asks about this verse: bWhatis the meaning of b“wives” and whatis the meaning of b“concubines”in that verse? bRav Yehuda saysthat bRav says: Wivesreceive ba marriage contract and betrothal; concubines aretaken bwithout a marriage contract and without betrothal. /b, bRav Yehuda saysthat bRav says: David had four hundred childrenin his army, band all of them were sons of beautiful womentaken captive from their gentile homes during war (see Deuteronomy 21:10–14). bAnd they grewtheir hair in ba gentile hairstyle, and they all sat in carriages [ ibikronot /i] of gold. And they walked at the head of the troops, and they were the strong-armenforcers bof the house of David,on whose loyalty David’s monarchy relied., bAnd Rav Yehuda saysthat bRav says:David’s daughter bTamar was the daughter of a beautiful womantaken captive in war and was born before her mother converted. Therefore, Tamar was not considered the daughter of David according to ihalakha /i. The proof of this is in what she said to Amnon, son of David, bas it is stated: “Now, therefore, speak, please, to the king, for he will not withhold me from you”(II Samuel 13:13). bAnd if it enters your mindto say that bshe was the daughter ofa woman David bmarried, wouldDavid bhave permittedAmnon’s bsister to himas a wife? bRather, learn fromthis verse that bshe was the daughter of a beautiful womanwho converted after Tamar was born, so halakhically Tamar was not a daughter of David.,The Gemara continues to interpret the story of Amnon and Tamar. The verse states: b“And Amnon had a friend whose name was Jonadab, son of Shimeah, David’s brother,and Jonadab was a very bwise man”(II Samuel 13:3). bRav Yehuda saysthat bRav says: A wise man for wickedness. /b,The verse recounts Jonadab’s words to Amnon: b“And he said to him: Why, son of the king, are you so becoming leanerfrom day to day… band Jonadab said to him: Lie on your bed and feign illness,and when your father comes to see you, say to him: Let my sister Tamar come, please, and give me bread, band she should dress the food in my sight…And she took the pan and poured them out before him”(II Samuel 13:4–5, 9). bRav Yehuda saysthat bRav says:This means bthatTamar bpreparedvarious bkinds of fried [ itiggun /i]food bforAmnon.,At the end of the story, the verse states: b“Then Amnon hated her with exceeding, great hatred,for greater was the hatred with which he hated her than the love with which he had loved her” (II Samuel 13:15). The Gemara asks: bWhat is the reasonfor Amnon’s intense hatred? bRabbi Yitzḥak says:While he raped her, ba hair [ inima /i]of hers bbecame tiedaround bhispenis band caused him to be one whose penis has been severed. The Gemara asks: But ifthe hair bbecame tiedaround bhispenis, bwhat did she do?Why would Amnon hold this against her? bRather, saythat bsheintentionally btied a hair around hispenis during intercourse, band she made him one whose penis has been severedin order to take revenge on him, and for this he hated her.,The Gemara challenges this: bIs that so? But didn’t Rava interpreta verse bhomiletically: Whatis the meaning of that bwhich is written: “And your renown went forth among the nations about your beauty”(Ezekiel 16:14)? This teaches bthat Jewish women do not have armpit hair or pubic hair.Therefore, Tamar would have had no hair to injure Amnon in that way. The Gemara responds: bTamar is different, as she was the daughter of a beautiful woman,who was a gentile.,The verse relates that after Amnon raped her: b“And Tamar put ashes on her head and rent her garment of many colors that was on her”(II Samuel 13:19). The Sages btaught in the name of Rabbi Yehoshua ben Korḥa: Tamar established a great fence at that timeby way of her public outcry, as people bsaid:If bsuchan occurrence could happen bto the daughters of kings, all the more socould it happen bto the daughters of ordinarypeople. If bsuchan occurrence could happen bto modest womenlike Tamar, who resisted, ball the more socould it happen bto licentious women. Rav Yehuda saysthat bRav says: At that time they decreed /b
27. Anon., Joseph And Aseneth, 15-16, 14

Subjects of this text:

subject book bibliographic info
adam,beauty of Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
adornment Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
adultery,model for sin of israel Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
adultery,prophetic descriptions of Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
angel,angelic,angelic transformation,angelomorphism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
apistia,apistos Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
apocalypse,apocalyptic,apocalypticism,apocalypticist Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
apollo,of god and israel (marriage metaphor) Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
authority flouting of Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
babylon Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
baptism Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
beauty Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
cassandra Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
christian scriptures,new testament Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
church Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
clothes,clothing Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
coherence,as criterion for belief or trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
conversion Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
cup of poison,drinking of Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
david Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
dignity of women Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
divine judgment Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
divine speech,enigmatic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
elijah Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
enigmatic speech,biblical and jewish oracular and prophetic Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
eschatology Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
evil eye Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
exile,post-exile Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
exodus Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
ezekiel Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
fabula,plot Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
fabula,theme Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
faithfulness,fidelity to the law,tobit Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
family,in tobit Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
garden of eden Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
grooms qedushta,the (qallir)' Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 321
hair loosening of Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
hosea Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
household Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
identity,of self and/or community Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
israel,ancient Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
jeremiah Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
jesus Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
jonah,book of Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
joseph Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
king,kingship Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
literary genres,fable Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
literary genres,fairytale Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
marriage,human Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
measure for measure Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
moses Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
mouth Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
mt zion Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
mutilation,bodily Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203, 206
mystic,mystical,mysticism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
myth Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
narrative,divine and prophane mixed Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,edifying,didactic Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,fictitious character Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,geographical,topographical Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,level,cultural Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,level,historical Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,level,moral Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,level,structural,narrative Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narrative,supernatural Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
narratological analysis Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
nathan the prophet Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
normate bodies,hair and Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
oracles,response Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
oracles,riddling Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
patriarchy Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
phallic imagery Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
plutarch Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
potiphar and his wife Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
priest Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
promiscuity Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
prophecy,graeco-roman approaches Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 225
prophet,jesus recognizable in his lifetime as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
punishment,as revenge Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
punishment,disproportionate Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 203
purification,purify Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
repayment Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
reveal,revelation Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
ritual Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
satan Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
scepticism Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
scriptures,interpretation of,as basis for pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
self-trust,negative Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 233
solomon Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
song of songs Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
sumer(ians) Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
symbol Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
symbols,symbolism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 141
tamar Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
temple,defiling of Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206
temple Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
tobit,plot Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
tribulation Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 11
violence) Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
violence,divine violence Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
violence,sexual violence Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
violence Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 61
water libation Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94
women,hair of Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248
yoḥanan,rabbi,textual variants concerning Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 248