1. Hebrew Bible, Deuteronomy, 4.19, 4.32, 14.7, 17.3, 18.18, 28.1, 28.6, 32.8-32.9, 32.17, 32.43, 33.13 (9th cent. BCE - 3rd cent. BCE)
| 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 4.32. כִּי שְׁאַל־נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ לְמִן־הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל־הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם וְעַד־קְצֵה הַשָּׁמָיִם הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ׃ 14.7. אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה הַשְּׁסוּעָה אֶת־הַגָּמָל וְאֶת־הָאַרְנֶבֶת וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הֵמָּה וּפַרְסָה לֹא הִפְרִיסוּ טְמֵאִים הֵם לָכֶם׃ 17.3. וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 28.1. וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃ 28.1. וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃ 28.6. בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃ 28.6. וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 33.13. וּלְיוֹסֵף אָמַר מְבֹרֶכֶת יְהֹוָה אַרְצוֹ מִמֶּגֶד שָׁמַיִם מִטָּל וּמִתְּהוֹם רֹבֶצֶת תָּחַת׃ | 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven." 4.32. For ask now of the days past, which were before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?" 14.7. Nevertheless these ye shall not eat of them that only chew the cud, or of them that only have the hoof cloven: the camel, and the hare, and the rock-badger, because they chew the cud but part not the hoof, they are unclean unto you;" 17.3. and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;" 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 28.1. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth." 28.6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance." 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not." 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." 33.13. And of Joseph he said: Blessed of the LORD be his land; For the precious things of heaven, for the dew, And for the deep that coucheth beneath," |
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2. Hebrew Bible, Exodus, 2.5-2.10, 3.1-3.8, 3.14, 4.20, 8.12, 12.1-12.11, 12.40, 15.1-15.9, 19.10-19.19, 20.7, 20.21, 24.5, 24.11, 24.13-24.16, 25.20, 26.7, 26.33, 30.18, 33.11-33.23, 34.4-34.6, 34.29-34.30 (9th cent. BCE - 3rd cent. BCE)
| 2.5. וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶהָ 2.6. וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה׃ 2.7. וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃ 2.8. וַתֹּאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד׃ 2.9. וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵהוּ׃ 3.1. וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם׃ 3.1. וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה׃ 3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃ 3.3. וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה׃ 3.4. וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃ 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 3.7. וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃ 3.8. וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃ 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 8.12. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־אַהֲרֹן נְטֵה אֶת־מַטְּךָ וְהַךְ אֶת־עֲפַר הָאָרֶץ וְהָיָה לְכִנִּם בְּכָל־אֶרֶץ מִצְרָיִם׃ 12.1. וְלֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד־בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר׃ 12.2. כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת׃ 12.2. הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה׃ 12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 12.4. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃ 12.4. וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃ 12.5. וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃ 12.5. שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃ 12.6. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 12.7. וְלָקְחוּ מִן־הַדָּם וְנָתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר־יֹאכְלוּ אֹתוֹ בָּהֶם׃ 12.8. וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.9. אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃ 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.12. וְהִגְבַּלְתָּ אֶת־הָעָם סָבִיב לֵאמֹר הִשָּׁמְרוּ לָכֶם עֲלוֹת בָּהָר וּנְגֹעַ בְּקָצֵהוּ כָּל־הַנֹּגֵעַ בָּהָר מוֹת יוּמָת׃ 19.13. לֹא־תִגַּע בּוֹ יָד כִּי־סָקוֹל יִסָּקֵל אוֹ־יָרֹה יִיָּרֶה אִם־בְּהֵמָה אִם־אִישׁ לֹא יִחְיֶה בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר׃ 19.14. וַיֵּרֶד מֹשֶׁה מִן־הָהָר אֶל־הָעָם וַיְקַדֵּשׁ אֶת־הָעָם וַיְכַבְּסוּ שִׂמְלֹתָם׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 19.17. וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ 24.5. וַיִּשְׁלַח אֶת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וַיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִים׃ 24.11. וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 24.13. וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִים׃ 24.14. וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶם׃ 24.15. וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָר׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 26.7. וְעָשִׂיתָ יְרִיעֹת עִזִּים לְאֹהֶל עַל־הַמִּשְׁכָּן עַשְׁתֵּי־עֶשְׂרֵה יְרִיעֹת תַּעֲשֶׂה אֹתָם׃ 26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃ 30.18. וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ נְחֹשֶׁת לְרָחְצָה וְנָתַתָּ אֹתוֹ בֵּין־אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁמָּה מָיִם׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.12. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃ 33.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 33.14. וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָךְ׃ 33.15. וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַל־תַּעֲלֵנוּ מִזֶּה׃ 33.16. וּבַמֶּה יִוָּדַע אֵפוֹא כִּי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃ 33.17. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 34.4. וַיִּפְסֹל שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל־הַר סִינַי כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִים׃ 34.5. וַיֵּרֶד יְהוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ | 2.5. And the daughter of Pharaoh came down to bathe in the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it." 2.6. And she opened it, and saw it, even the child; and behold a boy that wept. And she had compassion on him, and said: ‘This is one of the Hebrews’children.’" 2.7. Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’" 2.8. And Pharaoh’s daughter said to her: ‘Go.’ And the maiden went and called the child’s mother." 2.9. And Pharaoh’s daughter said unto her: ‘Take this child away, and nurse it for me, and I will give thee thy wages.’ And the woman took the child, and nursed it." 2.10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’" 3.1. Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the farthest end of the wilderness, and came to the mountain of God, unto Horeb." 3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed." 3.3. And Moses said: ‘I will turn aside now, and see this great sight, why the bush is not burnt.’" 3.4. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’" 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’" 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 3.7. And the LORD said: ‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains;" 3.8. and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite." 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 4.20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand." 8.12. And the LORD said unto Moses: ‘Say unto Aaron: Stretch out thy rod, and smite the dust of the earth, that it may become gnats throughout all the land of Egypt.’" 12.1. And the LORD spoke unto Moses and Aaron in the land of Egypt, saying:" 12.2. ’This month shall be unto you the beginning of months; it shall be the first month of the year to you." 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;" 12.4. and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb." 12.5. Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;" 12.6. and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk." 12.7. And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it." 12.8. And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it." 12.9. Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof." 12.10. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire." 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover." 12.40. Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years." 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea." 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him." 15.3. The LORD is a man of war, The LORD is His name." 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea." 15.5. The deeps cover them— They went down into the depths like a stone." 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy." 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble." 15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 19.10. And the LORD said unto Moses: ‘Go unto the people, and sanctify them to-day and to-morrow, and let them wash their garments," 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.12. And thou shalt set bounds unto the people round about, saying: Take heed to yourselves, that ye go not up into the mount, or touch the border of it; whosoever toucheth the mount shall be surely put to death;" 19.13. no hand shall touch him, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live; when the ram’s horn soundeth long, they shall come up to the mount.’" 19.14. And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 19.17. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount." 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee." 24.5. And he sent the young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto the LORD." 24.11. And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink." 24.13. And Moses rose up, and Joshua his minister; and Moses went up into the mount of God." 24.14. And unto the elders he said: ‘Tarry ye here for us, until we come back unto you; and, behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them.’" 24.15. And Moses went up into the mount, and the cloud covered the mount." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 25.20. And the cherubim shall spread out their wings on high, screening the ark-cover with their wings, with their faces one to another; toward the ark-cover shall the faces of the cherubim be." 26.7. And thou shalt make curtains of goats’hair for a tent over the tabernacle; eleven curtains shalt thou make them." 26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy." 30.18. ’Thou shalt also make a laver of brass, and the base thereof of brass, whereat to wash; and thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein." 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 33.12. And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight." 33.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’" 33.14. And He said: ‘My presence shall go with thee, and I will give thee rest.’" 33.15. And he said unto Him: ‘If Thy presence go not with me, carry us not up hence." 33.16. For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’" 33.17. And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’" 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’" 34.4. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone." 34.5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD." 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." |
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3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Hosea, 6.7 (9th cent. BCE - 3rd cent. BCE)
| 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ | 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me." |
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5. Hebrew Bible, Job, 3.3, 4.12, 38.1-38.17 (9th cent. BCE - 3rd cent. BCE)
| 3.3. יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר׃ 4.12. וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃ 38.1. וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה [מִן ] [הַסְּעָרָה] וַיֹּאמַר׃ 38.1. וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם׃ 38.2. כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ׃ 38.2. מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת׃ 38.3. אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי׃ 38.3. כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ׃ 38.4. אֵיפֹה הָיִיתָ בְּיָסְדִי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ בִינָה׃ 38.4. כִּי־יָשֹׁחוּ בַמְּעוֹנוֹת יֵשְׁבוּ בַסֻּכָּה לְמוֹ־אָרֶב׃ 38.5. מִי־שָׂם מְמַדֶּיהָ כִּי תֵדָע אוֹ מִי־נָטָה עָלֶיהָ קָּו׃ 38.6. עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ 38.8. וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃ 38.9. בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃ 38.11. וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ׃ 38.12. הְמִיָּמֶיךָ צִוִּיתָ בֹּקֶר ידעתה שחר [יִדַּעְתָּה] [הַשַּׁחַר] מְקֹמוֹ׃ 38.13. לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה׃ 38.14. תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃ 38.15. וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר׃ 38.16. הֲבָאתָ עַד־נִבְכֵי־יָם וּבְחֵקֶר תְּהוֹם הִתְהַלָּכְתָּ׃ 38.17. הֲנִגְלוּ לְךָ שַׁעֲרֵי־מָוֶת וְשַׁעֲרֵי צַלְמָוֶת תִּרְאֶה׃ | 3.3. Let the day perish wherein I was born, And the night wherein it was said: ‘A man-child is brought forth.’" 4.12. Now a word was secretly brought to me, And mine ear received a whisper thereof." 38.1. Then the LORD answered Job out of the whirlwind, and said:" 38.2. Who is this that darkeneth counsel By words without knowledge?" 38.3. Gird up now thy loins like a man; For I will demand of thee, and declare thou unto Me." 38.4. Where wast thou when I laid the foundations of the earth? Declare, if thou hast the understanding." 38.5. Who determined the measures thereof, if thou knowest? Or who stretched the line upon it?" 38.6. Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof," 38.7. When the morning stars sang together, And all the sons of God shouted for joy?" 38.8. Or who shut up the sea with doors, When it broke forth, and issued out of the womb;" 38.9. When I made the cloud the garment thereof, And thick darkness a swaddlingband for it," 38.10. And prescribed for it My decree, And set bars and doors," 38.11. And said: ‘Thus far shalt thou come, but no further; And here shall thy proud waves be stayed’?" 38.12. Hast thou commanded the morning since thy days began, And caused the dayspring to know its place;" 38.13. That it might take hold of the ends of the earth, And the wicked be shaken out of it?" 38.14. It is changed as clay under the seal; And they stand as a garment." 38.15. But from the wicked their light is withholden, And the high arm is broken." 38.16. Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep? ." 38.17. Have the gates of death been revealed unto thee? Or hast thou seen the gates of the shadow of death?" |
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6. Hebrew Bible, Leviticus, 11.6, 11.29 (9th cent. BCE - 3rd cent. BCE)
| 11.6. וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃ 11.29. וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃ | 11.6. And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you" 11.29. And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds," |
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7. Hebrew Bible, Micah, 5.1-5.3 (9th cent. BCE - 3rd cent. BCE)
| 5.1. וְהִכְרַתִּי עָרֵי אַרְצֶךָ וְהָרַסְתִּי כָּל־מִבְצָרֶיךָ׃ 5.1. וְאַתָּה בֵּית־לֶחֶם אֶפְרָתָה צָעִיר לִהְיוֹת בְּאַלְפֵי יְהוּדָה מִמְּךָ לִי יֵצֵא לִהְיוֹת מוֹשֵׁל בְּיִשְׂרָאֵל וּמוֹצָאֹתָיו מִקֶּדֶם מִימֵי עוֹלָם׃ 5.2. לָכֵן יִתְּנֵם עַד־עֵת יוֹלֵדָה יָלָדָה וְיֶתֶר אֶחָיו יְשׁוּבוּן עַל־בְּנֵי יִשְׂרָאֵל׃ 5.3. וְעָמַד וְרָעָה בְּעֹז יְהוָה בִּגְאוֹן שֵׁם יְהוָה אֱלֹהָיו וְיָשָׁבוּ כִּי־עַתָּה יִגְדַּל עַד־אַפְסֵי־אָרֶץ׃ | 5.1. But thou, Beth-lehem Ephrathah, Which art little to be among the thousands of Judah, Out of thee shall one come forth unto Me that is to be ruler in Israel; Whose goings forth are from of old, from ancient days." 5.2. Therefore will He give them up, Until the time that she who travaileth hath brought forth; Then the residue of his brethren shall return with the children of Israel." 5.3. And he shall stand, and shall feed his flock in the strength of the LORD, In the majesty of the name of the LORD his God; And they shall abide, for then shall he be great unto the ends of the earth." |
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8. Hebrew Bible, Numbers, 11.17-11.30, 16.15, 28.2, 34.3, 34.12 (9th cent. BCE - 3rd cent. BCE)
| 11.17. וְיָרַדְתִּי וְדִבַּרְתִּי עִמְּךָ שָׁם וְאָצַלְתִּי מִן־הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם וְלֹא־תִשָּׂא אַתָּה לְבַדֶּךָ׃ 11.18. וְאֶל־הָעָם תֹּאמַר הִתְקַדְּשׁוּ לְמָחָר וַאֲכַלְתֶּם בָּשָׂר כִּי בְּכִיתֶם בְּאָזְנֵי יְהוָה לֵאמֹר מִי יַאֲכִלֵנוּ בָּשָׂר כִּי־טוֹב לָנוּ בְּמִצְרָיִם וְנָתַן יְהוָה לָכֶם בָּשָׂר וַאֲכַלְתֶּם׃ 11.19. לֹא יוֹם אֶחָד תֹּאכְלוּן וְלֹא יוֹמָיִם וְלֹא חֲמִשָּׁה יָמִים וְלֹא עֲשָׂרָה יָמִים וְלֹא עֶשְׂרִים יוֹם׃ 11.21. וַיֹּאמֶר מֹשֶׁה שֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ וְאַתָּה אָמַרְתָּ בָּשָׂר אֶתֵּן לָהֶם וְאָכְלוּ חֹדֶשׁ יָמִים׃ 11.22. הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת־כָּל־דְּגֵי הַיָּם יֵאָסֵף לָהֶם וּמָצָא לָהֶם׃ 11.23. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הֲיַד יְהוָה תִּקְצָר עַתָּה תִרְאֶה הֲיִקְרְךָ דְבָרִי אִם־לֹא׃ 11.24. וַיֵּצֵא מֹשֶׁה וַיְדַבֵּר אֶל־הָעָם אֵת דִּבְרֵי יְהוָה וַיֶּאֱסֹף שִׁבְעִים אִישׁ מִזִּקְנֵי הָעָם וַיַּעֲמֵד אֹתָם סְבִיבֹת הָאֹהֶל׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 11.26. וַיִּשָּׁאֲרוּ שְׁנֵי־אֲנָשִׁים בַּמַּחֲנֶה שֵׁם הָאֶחָד אֶלְדָּד וְשֵׁם הַשֵּׁנִי מֵידָד וַתָּנַח עֲלֵיהֶם הָרוּחַ וְהֵמָּה בַּכְּתֻבִים וְלֹא יָצְאוּ הָאֹהֱלָה וַיִּתְנַבְּאוּ בַּמַּחֲנֶה׃ 11.27. וַיָּרָץ הַנַּעַר וַיַּגֵּד לְמֹשֶׁה וַיֹּאמַר אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה׃ 11.28. וַיַּעַן יְהוֹשֻׁעַ בִּן־נוּן מְשָׁרֵת מֹשֶׁה מִבְּחֻרָיו וַיֹּאמַר אֲדֹנִי מֹשֶׁה כְּלָאֵם׃ 11.29. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃ 16.15. וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 34.3. וְהָיָה לָכֶם פְּאַת־נֶגֶב מִמִּדְבַּר־צִן עַל־יְדֵי אֱדוֹם וְהָיָה לָכֶם גְּבוּל נֶגֶב מִקְצֵה יָם־הַמֶּלַח קֵדְמָה׃ 34.12. וְיָרַד הַגְּבוּל הַיַּרְדֵּנָה וְהָיוּ תוֹצְאֹתָיו יָם הַמֶּלַח זֹאת תִּהְיֶה לָכֶם הָאָרֶץ לִגְבֻלֹתֶיהָ סָבִיב׃ | 11.17. And I will come down and speak with thee there; and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." 11.18. And say thou unto the people: Sanctify yourselves against to-morrow, and ye shall eat flesh; for ye have wept in the ears of the LORD, saying: Would that we were given flesh to eat! for it was well with us in Egypt; therefore the LORD will give you flesh, and ye shall eat." 11.19. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;" 11.20. but a whole month, until it come out at your nostrils, and it be loathsome unto you; because that ye have rejected the LORD who is among you, and have troubled Him with weeping, saying: Why, now, came we forth out of Egypt?’" 11.21. And Moses said: ‘The people, among whom I am, are six hundred thousand men on foot; and yet Thou hast said: I will give them flesh, that they may eat a whole month!" 11.22. If flocks and herds be slain for them, will they suffice them? or if all the fish of the sea be gathered together for them, will they suffice them?’" 11.23. And the LORD said unto Moses: ‘Is the LORD’S hand waxed short? now shalt thou see whether My word shall come to pass unto thee or not.’" 11.24. And Moses went out, and told the people the words of the LORD; and he gathered seventy men of the elders of the people, and set them round about the Tent." 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more." 11.26. But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad; and the spirit rested upon them; and they were of them that were recorded, but had not gone out unto the Tent; and they prophesied in the camp." 11.27. And there ran a young man, and told Moses, and said: ‘Eldad and Medad are prophesying in the camp.’" 11.28. And Joshua the son of Nun, the minister of Moses from his youth up, answered and said: ‘My lord Moses, shut them in.’" 11.29. And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’" 11.30. And Moses withdrew into the camp, he and the elders of Israel." 16.15. And Moses was very wroth, and said unto the LORD: ‘Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.’" 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season." 34.3. Thus your south side shall be from the wilderness of Zin close by the side of Edom, and your south border shall begin at the end of the Salt Sea eastward;" 34.12. and the border shall go down to the Jordan, and the goings out thereof shall be at the Salt Sea; this shall be your land according to the borders thereof round about.’" |
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9. Hebrew Bible, Proverbs, 3.19-3.20, 6.6-6.8, 6.23, 8.3, 8.22-8.31, 9.1-9.11, 26.18, 29.4 (9th cent. BCE - 3rd cent. BCE)
| 3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 6.6. לֵךְ־אֶל־נְמָלָה עָצֵל רְאֵה דְרָכֶיהָ וַחֲכָם׃ 6.7. אֲשֶׁר אֵין־לָהּ קָצִין שֹׁטֵר וּמֹשֵׁל׃ 6.8. תָּכִין בַּקַּיִץ לַחְמָהּ אָגְרָה בַקָּצִיר מַאֲכָלָהּ׃ 6.23. כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃ 8.3. לְיַד־שְׁעָרִים לְפִי־קָרֶת מְבוֹא פְתָחִים תָּרֹנָּה׃ 8.3. וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשֻׁעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכָל־עֵת׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 9.7. יֹסֵר לֵץ לֹקֵחַ לוֹ קָלוֹן וּמוֹכִיחַ לְרָשָׁע מוּמוֹ׃ 9.8. אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃ 9.9. תֵּן לְחָכָם וְיֶחְכַּם־עוֹד הוֹדַע לְצַדִּיק וְיוֹסֶף לֶקַח׃ 9.11. כִּי־בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְּךָ שְׁנוֹת חַיִּים׃ 26.18. כְּמִתְלַהְלֵהַּ הַיֹּרֶה זִקִּים חִצִּים וָמָוֶת׃ 29.4. מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה׃ | 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens." 3.20. By His knowledge the depths were broken up, And the skies drop down the dew." 6.6. Go to the ant, thou sluggard; Consider her ways, and be wise;" 6.7. Which having no chief, Overseer, or ruler," 6.8. Provideth her bread in the summer, And gatherest her food in the harvest." 6.23. For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life;" 8.3. Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:" 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding." 9.7. He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot." 9.8. Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee." 9.9. Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning." 9.10. The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding." 9.11. For by me thy days shall be multiplied, and the years of thy life shall be increased." 26.18. As a madman who casteth firebrands, Arrows, and death;" 29.4. The king by justice establisheth the land; but he that exacteth gifts overthroweth it." |
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10. Hebrew Bible, Psalms, 8.2, 8.6, 26.8, 32.6, 33.6, 33.9, 51.1-51.5, 51.10-51.12, 74.13, 78.2, 95.5, 96.4-96.5, 102.24-102.27, 104.2-104.9, 104.24-104.26, 104.30, 106.34-106.39, 107.5, 127.2, 136.7, 138.1, 147.17, 148.5 (9th cent. BCE - 3rd cent. BCE)
| 8.2. יְהוָה אֲדֹנֵינוּ מָה־אַדִּיר שִׁמְךָ בְּכָל־הָאָרֶץ אֲשֶׁר תְּנָה הוֹדְךָ עַל־הַשָּׁמָיִם׃ 8.6. וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃ 26.8. יְהוָה אָהַבְתִּי מְעוֹן בֵּיתֶךָ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ׃ 32.6. עַל־זֹאת יִתְפַּלֵּל כָּל־חָסִיד אֵלֶיךָ לְעֵת מְצֹא רַק לְשֵׁטֶף מַיִם רַבִּים אֵלָיו לֹא יַגִּיעוּ׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.9. כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃ 51.1. לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃ 51.1. תַּשְׁמִיעֵנִי שָׂשׂוֹן וְשִׂמְחָה תָּגֵלְנָה עֲצָמוֹת דִּכִּיתָ׃ 51.2. הֵיטִיבָה בִרְצוֹנְךָ אֶת־צִיּוֹן תִּבְנֶה חוֹמוֹת יְרוּשָׁלִָם׃ 51.2. בְּבוֹא־אֵלָיו נָתָן הַנָּבִיא כַּאֲשֶׁר־בָּא אֶל־בַּת־שָׁבַע׃ 51.3. חָנֵּנִי אֱלֹהִים כְּחַסְדֶּךָ כְּרֹב רַחֲמֶיךָ מְחֵה פְשָׁעָי׃ 51.4. הרבה [הֶרֶב] כַּבְּסֵנִי מֵעֲוֺנִי וּמֵחַטָּאתִי טַהֲרֵנִי׃ 51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.11. הַסְתֵּר פָּנֶיךָ מֵחֲטָאָי וְכָל־עֲוֺנֹתַי מְחֵה׃ 51.12. לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 78.2. הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃ 78.2. אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 96.4. כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד נוֹרָא הוּא עַל־כָּל־אֱלֹהִים׃ 96.5. כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה׃ 102.24. עִנָּה בַדֶּרֶךְ כחו [כֹּחִי] קִצַּר יָמָי׃ 102.25. אֹמַר אֵלִי אַל־תַּעֲלֵנִי בַּחֲצִי יָמָי בְּדוֹר דּוֹרִים שְׁנוֹתֶיךָ׃ 102.26. לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 102.27. הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ׃ 104.2. תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃ 104.2. עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃ 104.3. הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ׃ 104.3. תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 104.5. יָסַד־אֶרֶץ עַל־מְכוֹנֶיהָ בַּל־תִּמּוֹט עוֹלָם וָעֶד׃ 104.6. תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 104.7. מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 104.8. יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ 104.9. גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃ 104.24. מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃ 104.25. זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת׃ 104.26. שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃ 106.34. לֹא־הִשְׁמִידוּ אֶת־הָעַמִּים אֲשֶׁר אָמַר יְהוָה לָהֶם׃ 106.35. וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם׃ 106.36. וַיַּעַבְדוּ אֶת־עֲצַבֵּיהֶם וַיִּהְיוּ לָהֶם לְמוֹקֵשׁ׃ 106.37. וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃ 106.38. וַיִּשְׁפְּכוּ דָם נָקִי דַּם־בְּנֵיהֶם וּבְנוֹתֵיהֶם אֲשֶׁר זִבְּחוּ לַעֲצַבֵּי כְנָעַן וַתֶּחֱנַף הָאָרֶץ בַּדָּמִים׃ 106.39. וַיִּטְמְאוּ בְמַעֲשֵׂיהֶם וַיִּזְנוּ בְּמַעַלְלֵיהֶם׃ 107.5. רְעֵבִים גַּם־צְמֵאִים נַפְשָׁם בָּהֶם תִּתְעַטָּף׃ 127.2. שָׁוְא לָכֶם מַשְׁכִּימֵי קוּם מְאַחֲרֵי־שֶׁבֶת אֹכְלֵי לֶחֶם הָעֲצָבִים כֵּן יִתֵּן לִידִידוֹ שֵׁנָא׃ 136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 138.1. לְדָוִד אוֹדְךָ בְכָל־לִבִּי נֶגֶד אֱלֹהִים אֲזַמְּרֶךָּ׃ 147.17. מַשְׁלִיךְ קַרְחוֹ כְפִתִּים לִפְנֵי קָרָתוֹ מִי יַעֲמֹד׃ 148.5. יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי הוּא צִוָּה וְנִבְרָאוּ׃ | 8.2. O LORD, our Lord, How glorious is Thy name in all the earth! Whose majesty is rehearsed above the heavens." 8.6. Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour." 26.8. LORD, I love the habitation of Thy house, and the place where Thy glory dwelleth." 32.6. For this let every one that is godly pray unto Thee in a time when Thou mayest be found; Surely, when the great waters overflow, they will not reach unto him." 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth." 33.9. For He spoke, and it was; He commanded, and it stood." 51.1. For the Leader. A Psalm of David;" 51.2. when Nathan the prophet came unto him, after he had gone in to Bath-sheba." 51.3. Be gracious unto me, O God, according to Thy mercy; According to the multitude of Thy compassions blot out my transgressions." 51.4. Wash me thoroughly from mine iniquity, And cleanse me from my sin." 51.5. For I know my transgressions; And my sin is ever before me." 51.10. Make me to hear joy and gladness; that the bones which Thou hast crushed may rejoice." 51.11. Hide Thy face from my sins, and blot out all mine iniquities." 51.12. Create me a clean heart, O God; and renew a stedfast spirit within me." 74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters." 78.2. I will open my mouth with a parable; I will utter dark sayings concerning days of old;" 95.5. The sea is His, and He made it; And His hands formed the dry land." 96.4. For great is the LORD, and highly to be praised; He is to be feared above all gods. ." 96.5. For all the gods of the peoples are things of nought; But the LORD made the heavens." 102.24. He weakened my strength in the way; He shortened my days." 102.25. I say: 'O my God, take me not away in the midst of my days, Thou whose years endure throughout all generations." 102.26. of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands." 102.27. They shall perish, but Thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt Thou change them, and they shall pass away;" 104.2. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;" 104.3. Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind;" 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." 104.5. Who didst establish the earth upon its foundations, that it should not be moved for ever and ever;" 104.6. Thou didst cover it with the deep as with a vesture; the waters stood above the mountains." 104.7. At Thy rebuke they fled, at the voice of Thy thunder they hasted away—" 104.8. The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;" 104.9. Thou didst set a bound which they should not pass over, That they might not return to cover the earth." 104.24. How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures." 104.25. Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great." 104.26. There go the ships; There is leviathan, whom Thou hast formed to sport therein." 104.30. Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth." 106.34. They did not destroy the peoples, As the LORD commanded them;" 106.35. But mingled themselves with the nations, And learned their works;" 106.36. And they served their idols, Which became a snare unto them;" 106.37. Yea, they sacrificed their sons and their daughters unto demons," 106.38. And shed innocent blood, even the blood of their sons and of their daughters, Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood." 106.39. Thus were they defiled with their works, And went astray in their doings." 107.5. Hungry and thirsty, Their soul fainted in them." 127.2. It is vain for you that ye rise early, and sit up late, Ye that eat the bread of toil; So He giveth unto His beloved in sleep." 136.7. To Him that made great lights, For His mercy endureth for ever;" 138.1. [A Psalm] of David. I will give Thee thanks with my whole heart, In the presence of the mighty will I sing praises unto Thee." 147.17. He casteth forth His ice like crumbs; Who can stand before His cold?" 148.5. Let them praise the name of the LORD; For He commanded, and they were created." |
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11. Hebrew Bible, Zephaniah, 3.8-3.11, 3.13, 3.16-3.17 (9th cent. BCE - 3rd cent. BCE)
| 3.8. לָכֵן חַכּוּ־לִי נְאֻם־יְהוָה לְיוֹם קוּמִי לְעַד כִּי מִשְׁפָּטִי לֶאֱסֹף גּוֹיִם לְקָבְצִי מַמְלָכוֹת לִשְׁפֹּךְ עֲלֵיהֶם זַעְמִי כֹּל חֲרוֹן אַפִּי כִּי בְּאֵשׁ קִנְאָתִי תֵּאָכֵל כָּל־הָאָרֶץ׃ 3.9. כִּי־אָז אֶהְפֹּךְ אֶל־עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד׃ 3.11. בַּיּוֹם הַהוּא לֹא תֵבוֹשִׁי מִכֹּל עֲלִילֹתַיִךְ אֲשֶׁר פָּשַׁעַתְּ בִּי כִּי־אָז אָסִיר מִקִּרְבֵּךְ עַלִּיזֵי גַּאֲוָתֵךְ וְלֹא־תוֹסִפִי לְגָבְהָה עוֹד בְּהַר קָדְשִׁי׃ 3.13. שְׁאֵרִית יִשְׂרָאֵל לֹא־יַעֲשׂוּ עַוְלָה וְלֹא־יְדַבְּרוּ כָזָב וְלֹא־יִמָּצֵא בְּפִיהֶם לְשׁוֹן תַּרְמִית כִּי־הֵמָּה יִרְעוּ וְרָבְצוּ וְאֵין מַחֲרִיד׃ 3.16. בַּיּוֹם הַהוּא יֵאָמֵר לִירוּשָׁלִַם אַל־תִּירָאִי צִיּוֹן אַל־יִרְפּוּ יָדָיִךְ׃ 3.17. יְהוָה אֱלֹהַיִךְ בְּקִרְבֵּך גִּבּוֹר יוֹשִׁיעַ יָשִׂישׂ עָלַיִךְ בְּשִׂמְחָה יַחֲרִישׁ בְּאַהֲבָתוֹ יָגִיל עָלַיִךְ בְּרִנָּה׃ | 3.8. Therefore wait ye for Me, saith the LORD, Until the day that I rise up to the prey; For My determination is to gather the nations, That I may assemble the kingdoms, To pour upon them Mine indignation, Even all My fierce anger; For all the earth shall be devoured With the fire of My jealousy." 3.9. For then will I turn to the peoples A pure language, That they may all call upon the name of the LORD, To serve Him with one consent." 3.10. From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My dispersed, As Mine offering." 3.11. In that day shalt thou not be ashamed for all thy doings, Wherein thou hast transgressed against Me; For then I will take away out of the midst of thee Thy proudly exulting ones, And thou shalt no more be haughty In My holy mountain." 3.13. The remt of Israel shall not do iniquity, Nor speak lies, Neither shall a deceitful tongue be found in their mouth; For they shall feed and lie down, And none shall make them afraid." 3.16. In that day it shall be said to Jerusalem: ‘Fear thou not; O Zion, let not thy hands be slack." 3.17. The LORD thy God is in the midst of thee, A Mighty One who will save; He will rejoice over thee with joy, He will be silent in His love, He will joy over thee with singing.’" |
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12. Hebrew Bible, 1 Kings, 22.23 (8th cent. BCE - 5th cent. BCE)
| 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ | 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’" |
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13. Hebrew Bible, 1 Samuel, 14.36 (8th cent. BCE - 5th cent. BCE)
| 14.36. וַיֹּאמֶר שָׁאוּל נֵרְדָה אַחֲרֵי פְלִשְׁתִּים לַיְלָה וְנָבֹזָה בָהֶם עַד־אוֹר הַבֹּקֶר וְלֹא־נַשְׁאֵר בָּהֶם אִישׁ וַיֹּאמְרוּ כָּל־הַטּוֹב בְּעֵינֶיךָ עֲשֵׂה וַיֹּאמֶר הַכֹּהֵן נִקְרְבָה הֲלֹם אֶל־הָאֱלֹהִים׃ | 14.36. And Sha᾽ul said, Let us go down after the Pelishtim by night, and spoil them until the morninglight, and let us not leave a man of them. And they said, Do whatever seems good to thee. Then said the priest, Let us draw near here to God." |
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14. Hebrew Bible, 2 Kings, 14.25 (8th cent. BCE - 5th cent. BCE)
| 14.25. הוּא הֵשִׁיב אֶת־גְּבוּל יִשְׂרָאֵל מִלְּבוֹא חֲמָת עַד־יָם הָעֲרָבָה כִּדְבַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ יוֹנָה בֶן־אֲמִתַּי הַנָּבִיא אֲשֶׁר מִגַּת הַחֵפֶר׃ | 14.25. He restored the border of Israel from the entrance of Hamath unto the sea of the Arabah, according to the word of the LORD, the God of Israel, which He spoke by the hand of His servant Jonah the son of Amittai, the prophet, who was of Gath-hepher." |
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15. Hebrew Bible, Amos, 3.4, 3.6 (8th cent. BCE - 6th cent. BCE)
| 3.4. הֲיִשְׁאַג אַרְיֵה בַּיַּעַר וְטֶרֶף אֵין לוֹ הֲיִתֵּן כְּפִיר קוֹלוֹ מִמְּעֹנָתוֹ בִּלְתִּי אִם־לָכָד׃ 3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ | 3.4. Will a lion roar in the forest, When he hath no prey? Will a young lion give forth his voice out of his den, If he have taken nothing?" 3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?" |
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16. Hebrew Bible, Isaiah, 1.16-1.20, 3.10-3.12, 3.14-3.15, 7.10-7.16, 9.6-9.7, 11.1-11.10, 12.3, 12.6, 34.9, 35.1-35.10, 40.13, 40.22, 41.1-41.7, 42.1, 42.5-42.6, 42.9, 43.8, 43.10, 43.12-43.15, 44.6-44.7, 44.24-44.28, 45.1-45.8, 45.12, 45.17-45.18, 45.21, 45.23, 46.6-46.7, 46.9-46.11, 46.13, 49.8, 49.13-49.15, 50.4-50.9, 50.11, 51.16, 54.9-54.15, 55.1-55.3, 55.5-55.13, 60.1-60.6, 61.1-61.10, 65.17-65.24, 66.6 (8th cent. BCE - 5th cent. BCE)
| 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 1.18. לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃ 1.19. אִם־תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ׃ 3.11. אוֹי לְרָשָׁע רָע כִּי־גְמוּל יָדָיו יֵעָשֶׂה לּוֹ׃ 3.12. עַמִּי נֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ עַמִּי מְאַשְּׁרֶיךָ מַתְעִים וְדֶרֶךְ אֹרְחֹתֶיךָ בִּלֵּעוּ׃ 3.14. יְהוָה בְּמִשְׁפָּט יָבוֹא עִם־זִקְנֵי עַמּוֹ וְשָׂרָיו וְאַתֶּם בִּעַרְתֶּם הַכֶּרֶם גְּזֵלַת הֶעָנִי בְּבָתֵּיכֶם׃ 3.15. מלכם [מַה־] [לָּכֶם] תְּדַכְּאוּ עַמִּי וּפְנֵי עֲנִיִּים תִּטְחָנוּ נְאֻם־אֲדֹנָי יְהוִה צְבָאוֹת׃ 7.11. שְׁאַל־לְךָ אוֹת מֵעִם יְהוָה אֱלֹהֶיךָ הַעְמֵק שְׁאָלָה אוֹ הַגְבֵּהַּ לְמָעְלָה׃ 7.12. וַיֹּאמֶר אָחָז לֹא־אֶשְׁאַל וְלֹא־אֲנַסֶּה אֶת־יְהוָה׃ 7.13. וַיֹּאמֶר שִׁמְעוּ־נָא בֵּית דָּוִד הַמְעַט מִכֶּם הַלְאוֹת אֲנָשִׁים כִּי תַלְאוּ גַּם אֶת־אֱלֹהָי׃ 7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃ 7.15. חֶמְאָה וּדְבַשׁ יֹאכֵל לְדַעְתּוֹ מָאוֹס בָּרָע וּבָחוֹר בַּטּוֹב׃ 7.16. כִּי בְּטֶרֶם יֵדַע הַנַּעַר מָאֹס בָּרָע וּבָחֹר בַּטּוֹב תֵּעָזֵב הָאֲדָמָה אֲשֶׁר אַתָּה קָץ מִפְּנֵי שְׁנֵי מְלָכֶיהָ׃ 9.6. לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃ 9.7. דָּבָר שָׁלַח אֲדֹנָי בְּיַעֲקֹב וְנָפַל בְּיִשְׂרָאֵל׃ 11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7. וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8. וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃ 11.9. לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־יְהוָה כַּמַּיִם לַיָּם מְכַסִּים׃ 12.3. וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה׃ 12.6. צַהֲלִי וָרֹנִּי יוֹשֶׁבֶת צִיּוֹן כִּי־גָדוֹל בְּקִרְבֵּךְ קְדוֹשׁ יִשְׂרָאֵל׃ 34.9. וְנֶהֶפְכוּ נְחָלֶיהָ לְזֶפֶת וַעֲפָרָהּ לְגָפְרִית וְהָיְתָה אַרְצָהּ לְזֶפֶת בֹּעֵרָה׃ 35.1. וּפְדוּיֵי יְהוָה יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה׃ 35.1. יְשֻׂשׂוּם מִדְבָּר וְצִיָּה וְתָגֵל עֲרָבָה וְתִפְרַח כַּחֲבַצָּלֶת׃ 35.2. פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן־לָהּ הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן הֵמָּה יִרְאוּ כְבוֹד־יְהוָה הֲדַר אֱלֹהֵינוּ׃ 35.3. חַזְּקוּ יָדַיִם רָפוֹת וּבִרְכַּיִם כֹּשְׁלוֹת אַמֵּצוּ׃ 35.4. אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃ 35.5. אָז תִּפָּקַחְנָה עֵינֵי עִוְרִים וְאָזְנֵי חֵרְשִׁים תִּפָּתַחְנָה׃ 35.6. אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי־נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה׃ 35.7. וְהָיָה הַשָּׁרָב לַאֲגַם וְצִמָּאוֹן לְמַבּוּעֵי מָיִם בִּנְוֵה תַנִּים רִבְצָהּ חָצִיר לְקָנֶה וָגֹמֶא׃ 35.8. וְהָיָה־שָׁם מַסְלוּל וָדֶרֶךְ וְדֶרֶךְ הַקֹּדֶשׁ יִקָּרֵא לָהּ לֹא־יַעַבְרֶנּוּ טָמֵא וְהוּא־לָמוֹ הֹלֵךְ דֶּרֶךְ וֶאֱוִילִים לֹא יִתְעוּ׃ 35.9. לֹא־יִהְיֶה שָׁם אַרְיֵה וּפְרִיץ חַיּוֹת בַּל־יַעֲלֶנָּה לֹא תִמָּצֵא שָׁם וְהָלְכוּ גְּאוּלִים׃ 40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 40.22. הַיֹּשֵׁב עַל־חוּג הָאָרֶץ וְיֹשְׁבֶיהָ כַּחֲגָבִים הַנּוֹטֶה כַדֹּק שָׁמַיִם וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת׃ 41.1. הַחֲרִישׁוּ אֵלַי אִיִּים וּלְאֻמִּים יַחֲלִיפוּ כֹחַ יִגְּשׁוּ אָז יְדַבֵּרוּ יַחְדָּו לַמִּשְׁפָּט נִקְרָבָה׃ 41.1. אַל־תִּירָא כִּי עִמְּךָ־אָנִי אַל־תִּשְׁתָּע כִּי־אֲנִי אֱלֹהֶיךָ אִמַּצְתִּיךָ אַף־עֲזַרְתִּיךָ אַף־תְּמַכְתִּיךָ בִּימִין צִדְקִי׃ 41.2. לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃ 41.2. מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃ 41.3. יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃ 41.4. מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 41.5. רָאוּ אִיִּים וְיִירָאוּ קְצוֹת הָאָרֶץ יֶחֱרָדוּ קָרְבוּ וַיֶּאֱתָיוּן׃ 41.6. אִישׁ אֶת־רֵעֵהוּ יַעְזֹרוּ וּלְאָחִיו יֹאמַר חֲזָק׃ 41.7. וַיְחַזֵּק חָרָשׁ אֶת־צֹרֵף מַחֲלִיק פַּטִּישׁ אֶת־הוֹלֶם פָּעַם אֹמֵר לַדֶּבֶק טוֹב הוּא וַיְחַזְּקֵהוּ בְמַסְמְרִים לֹא יִמּוֹט׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 42.5. כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 42.9. הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃ 43.8. הוֹצִיא עַם־עִוֵּר וְעֵינַיִם יֵשׁ וְחֵרְשִׁים וְאָזְנַיִם לָמוֹ׃ 43.12. אָנֹכִי הִגַּדְתִּי וְהוֹשַׁעְתִּי וְהִשְׁמַעְתִּי וְאֵין בָּכֶם זָר וְאַתֶּם עֵדַי נְאֻם־יְהוָה וַאֲנִי־אֵל׃ 43.13. גַּם־מִיּוֹם אֲנִי הוּא וְאֵין מִיָּדִי מַצִּיל אֶפְעַל וּמִי יְשִׁיבֶנָּה׃ 43.14. כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃ 43.15. אֲנִי יְהוָה קְדוֹשְׁכֶם בּוֹרֵא יִשְׂרָאֵל מַלְכְּכֶם׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 44.7. וּמִי־כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי מִשּׂוּמִי עַם־עוֹלָם וְאֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה יַגִּידוּ לָמוֹ׃ 44.24. כֹּה־אָמַר יְהוָה גֹּאֲלֶךָ וְיֹצֶרְךָ מִבָּטֶן אָנֹכִי יְהוָה עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מי אתי [מֵאִתִּי׃] 44.25. מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְשַׂכֵּל׃ 44.26. מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים הָאֹמֵר לִירוּשָׁלִַם תּוּשָׁב וּלְעָרֵי יְהוּדָה תִּבָּנֶינָה וְחָרְבוֹתֶיהָ אֲקוֹמֵם׃ 44.27. הָאֹמֵר לַצּוּלָה חֳרָבִי וְנַהֲרֹתַיִךְ אוֹבִישׁ׃ 44.28. הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃ 45.1. הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ 45.1. כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 45.2. אֲנִי לְפָנֶיךָ אֵלֵךְ וַהֲדוּרִים אושר [אֲיַשֵּׁר] דַּלְתוֹת נְחוּשָׁה אֲשַׁבֵּר וּבְרִיחֵי בַרְזֶל אֲגַדֵּעַ׃ 45.2. הִקָּבְצוּ וָבֹאוּ הִתְנַגְּשׁוּ יַחְדָּו פְּלִיטֵי הַגּוֹיִם לֹא יָדְעוּ הַנֹּשְׂאִים אֶת־עֵץ פִּסְלָם וּמִתְפַּלְלִים אֶל־אֵל לֹא יוֹשִׁיעַ׃ 45.3. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 45.4. לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי׃ 45.5. אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃ 45.6. לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהּ כִּי־אֶפֶס בִּלְעָדָי אֲנִי יְהוָה וְאֵין עוֹד׃ 45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 45.8. הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃ 45.12. אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃ 45.17. יִשְׂרָאֵל נוֹשַׁע בַּיהוָה תְּשׁוּעַת עוֹלָמִים לֹא־תֵבֹשׁוּ וְלֹא־תִכָּלְמוּ עַד־עוֹלְמֵי עַד׃ 45.18. כִּי כֹה אָמַר־יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא־תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהוָה וְאֵין עוֹד׃ 45.21. הַגִּידוּ וְהַגִּישׁוּ אַף יִוָּעֲצוּ יַחְדָּו מִי הִשְׁמִיעַ זֹאת מִקֶּדֶם מֵאָז הִגִּידָהּ הֲלוֹא אֲנִי יְהוָה וְאֵין־עוֹד אֱלֹהִים מִבַּלְעָדַי אֵל־צַדִּיק וּמוֹשִׁיעַ אַיִן זוּלָתִי׃ 45.23. בִּי נִשְׁבַּעְתִּי יָצָא מִפִּי צְדָקָה דָּבָר וְלֹא יָשׁוּב כִּי־לִי תִּכְרַע כָּל־בֶּרֶךְ תִּשָּׁבַע כָּל־לָשׁוֹן׃ 46.6. הַזָּלִים זָהָב מִכִּיס וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ יִשְׂכְּרוּ צוֹרֵף וְיַעֲשֵׂהוּ אֵל יִסְגְּדוּ אַף־יִשְׁתַּחֲוּוּ׃ 46.7. יִשָּׂאֻהוּ עַל־כָּתֵף יִסְבְּלֻהוּ וְיַנִּיחֻהוּ תַחְתָּיו וְיַעֲמֹד מִמְּקוֹמוֹ לֹא יָמִישׁ אַף־יִצְעַק אֵלָיו וְלֹא יַעֲנֶה מִצָּרָתוֹ לֹא יוֹשִׁיעֶנּוּ׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.11. קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃ 46.13. קֵרַבְתִּי צִדְקָתִי לֹא תִרְחָק וּתְשׁוּעָתִי לֹא תְאַחֵר וְנָתַתִּי בְצִיּוֹן תְּשׁוּעָה לְיִשְׂרָאֵל תִּפְאַרְתִּי׃ 49.8. כֹּה אָמַר יְהוָה בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְהָקִים אֶרֶץ לְהַנְחִיל נְחָלוֹת שֹׁמֵמוֹת׃ 49.13. רָנּוּ שָׁמַיִם וְגִילִי אָרֶץ יפצחו [וּפִצְחוּ] הָרִים רִנָּה כִּי־נִחַם יְהוָה עַמּוֹ וַעֲנִיָּו יְרַחֵם׃ 49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 50.4. אֲדֹנָי יְהֹוִה נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת־יָעֵף דָּבָר יָעִיר בַּבֹּקֶר בַּבֹּקֶר יָעִיר לִי אֹזֶן לִשְׁמֹעַ כַּלִּמּוּדִים׃ 50.5. אֲדֹנָי יְהוִה פָּתַח־לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי׃ 50.6. גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים פָּנַי לֹא הִסְתַּרְתִּי מִכְּלִמּוֹת וָרֹק׃ 50.7. וַאדֹנָי יְהוִה יַעֲזָר־לִי עַל־כֵּן לֹא נִכְלָמְתִּי עַל־כֵּן שַׂמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי־לֹא אֵבוֹשׁ׃ 50.8. קָרוֹב מַצְדִּיקִי מִי־יָרִיב אִתִּי נַעַמְדָה יָּחַד מִי־בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי׃ 50.9. הֵן אֲדֹנָי יְהוִה יַעֲזָר־לִי מִי־הוּא יַרְשִׁיעֵנִי הֵן כֻּלָּם כַּבֶּגֶד יִבְלוּ עָשׁ יֹאכְלֵם׃ 50.11. הֵן כֻּלְּכֶם קֹדְחֵי אֵשׁ מְאַזְּרֵי זִיקוֹת לְכוּ בְּאוּר אֶשְׁכֶם וּבְזִיקוֹת בִּעַרְתֶּם מִיָּדִי הָיְתָה־זֹּאת לָכֶם לְמַעֲצֵבָה תִּשְׁכָּבוּן׃ 51.16. וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי־אָתָּה׃ 54.9. כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃ 54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ 54.13. וְכָל־בָּנַיִךְ לִמּוּדֵי יְהוָה וְרַב שְׁלוֹם בָּנָיִךְ׃ 54.14. בִּצְדָקָה תִּכּוֹנָנִי רַחֲקִי מֵעֹשֶׁק כִּי־לֹא תִירָאִי וּמִמְּחִתָּה כִּי לֹא־תִקְרַב אֵלָיִךְ׃ 54.15. הֵן גּוֹר יָגוּר אֶפֶס מֵאוֹתִי מִי־גָר אִתָּךְ עָלַיִךְ יִפּוֹל׃ 55.1. כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל׃ 55.1. הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב׃ 55.2. לָמָּה תִשְׁקְלוּ־כֶסֶף בְּלוֹא־לֶחֶם וִיגִיעֲכֶם בְּלוֹא לְשָׂבְעָה שִׁמְעוּ שָׁמוֹעַ אֵלַי וְאִכְלוּ־טוֹב וְתִתְעַנַּג בַּדֶּשֶׁן נַפְשְׁכֶם׃ 55.3. הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃ 55.5. הֵן גּוֹי לֹא־תֵדַע תִּקְרָא וְגוֹי לֹא־יְדָעוּךָ אֵלֶיךָ יָרוּצוּ לְמַעַן יְהוָה אֱלֹהֶיךָ וְלִקְדוֹשׁ יִשְׂרָאֵל כִּי פֵאֲרָךְ׃ 55.6. דִּרְשׁוּ יְהוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב׃ 55.7. יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־יְהוָה וִירַחֲמֵהוּ וְאֶל־אֱלֹהֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ׃ 55.8. כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהוָה׃ 55.9. כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם׃ 55.11. כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו׃ 55.12. כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃ 55.13. תַּחַת הַנַּעֲצוּץ יַעֲלֶה בְרוֹשׁ תחת [וְתַחַת] הַסִּרְפַּד יַעֲלֶה הֲדַס וְהָיָה לַיהוָה לְשֵׁם לְאוֹת עוֹלָם לֹא יִכָּרֵת׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.3. וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 60.5. אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃ 60.6. שִׁפְעַת גְּמַלִּים תְּכַסֵּךְ בִּכְרֵי מִדְיָן וְעֵיפָה כֻּלָּם מִשְּׁבָא יָבֹאוּ זָהָב וּלְבוֹנָה יִשָּׂאוּ וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 61.3. לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃ 61.4. וּבָנוּ חָרְבוֹת עוֹלָם שֹׁמְמוֹת רִאשֹׁנִים יְקוֹמֵמוּ וְחִדְּשׁוּ עָרֵי חֹרֶב שֹׁמְמוֹת דּוֹר וָדוֹר׃ 61.5. וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם׃ 61.6. וְאַתֶּם כֹּהֲנֵי יְהוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ׃ 61.7. תַּחַת בָּשְׁתְּכֶם מִשְׁנֶה וּכְלִמָּה יָרֹנּוּ חֶלְקָם לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִׂמְחַת עוֹלָם תִּהְיֶה לָהֶם׃ 61.8. כִּי אֲנִי יְהוָה אֹהֵב מִשְׁפָּט שֹׂנֵא גָזֵל בְּעוֹלָה וְנָתַתִּי פְעֻלָּתָם בֶּאֱמֶת וּבְרִית עוֹלָם אֶכְרוֹת לָהֶם׃ 61.9. וְנוֹדַע בַּגּוֹיִם זַרְעָם וְצֶאֱצָאֵיהֶם בְּתוֹךְ הָעַמִּים כָּל־רֹאֵיהֶם יַכִּירוּם כִּי הֵם זֶרַע בֵּרַךְ יְהוָה׃ 65.17. כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ 65.18. כִּי־אִם־שִׂישׂוּ וְגִילוּ עֲדֵי־עַד אֲשֶׁר אֲנִי בוֹרֵא כִּי הִנְנִי בוֹרֵא אֶת־יְרוּשָׁלִַם גִּילָה וְעַמָּהּ מָשׂוֹשׂ׃ 65.19. וְגַלְתִּי בִירוּשָׁלִַם וְשַׂשְׂתִּי בְעַמִּי וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה׃ 65.21. וּבָנוּ בָתִּים וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְאָכְלוּ פִּרְיָם׃ 65.22. לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְּעוּ וְאַחֵר יֹאכֵל כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי׃ 65.23. לֹא יִיגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה כִּי זֶרַע בְּרוּכֵי יְהוָה הֵמָּה וְצֶאֱצָאֵיהֶם אִתָּם׃ 65.24. וְהָיָה טֶרֶם־יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע׃ 66.6. קוֹל שָׁאוֹן מֵעִיר קוֹל מֵהֵיכָל קוֹל יְהוָה מְשַׁלֵּם גְּמוּל לְאֹיְבָיו׃ | 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 1.18. Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool." 1.19. If ye be willing and obedient, Ye shall eat the good of the land;" 1.20. But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken." 3.10. Say ye of the righteous, that it shall be well with him; For they shall eat the fruit of their doings." 3.11. Woe unto the wicked! it shall be ill with him; For the work of his hands shall be done to him." 3.12. As for My people, a babe is their master, And women rule over them. O My people, they that lead thee cause thee to err, And destroy the way of thy paths." 3.14. The LORD will enter into judgment With the elders of His people, and the princes thereof: ‘It is ye that have eaten up the vineyard; The spoil of the poor is in your houses;" 3.15. What mean ye that ye crush My people, And grind the face of the poor?’ Saith the Lord, the GOD of hosts." 7.10. And the LORD spoke again unto Ahaz, saying:" 7.11. ’Ask thee a sign of the LORD thy God: ask it either in the depth, or in the height above.’" 7.12. But Ahaz said: ‘I will not ask, neither will I try the LORD.’" 7.13. And he said: ‘Hear ye now, O house of David: Is it a small thing for you to weary men, that ye will weary my God also?" 7.14. Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel." 7.15. Curd and honey shall he eat, when he knoweth to refuse the evil, and choose the good." 7.16. Yea, before the child shall know to refuse the evil, and choose the good, the land whose two kings thou hast a horror of shall be forsaken." 9.6. That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this." 9.7. The Lord sent a word into Jacob, and it hath lighted upon Israel." 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them." 11.7. And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox." 11.8. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den." 11.9. They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea." 11.10. And it shall come to pass in that day, That the root of Jesse, that standeth for an ensign of the peoples, Unto him shall the nations seek; And his resting-place shall be glorious." 12.3. Therefore with joy shall ye draw water Out of the wells of salvation." 12.6. Cry aloud and shout, thou inhabitant of Zion, For great is the Holy One of Israel in the midst of thee.’" 34.9. And the streams thereof shall be turned into pitch, And the dust thereof into brimstone, And the land thereof shall become burning pitch." 35.1. The wilderness and the parched land shall be glad; And the desert shall rejoice, and blossom as the rose." 35.2. It shall blossom abundantly, and rejoice, Even with joy and singing; The glory of Lebanon shall be given unto it, The excellency of Carmel and Sharon; They shall see the glory of the LORD, The excellency of our God." 35.3. Strengthen ye the weak hands, And make firm the tottering knees." 35.4. Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you." 35.5. Then the eyes of the blind shall be opened, And the ears of the deaf shall be unstopped." 35.6. Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert." 35.7. And the parched land shall become a pool, And the thirsty ground springs of water; In the habitation of jackals herds shall lie down, It shall be an enclosure for reeds and rushes." 35.8. And a highway shall be there, and a way, And it shall be called The way of holiness; The unclean shall not pass over it; but it shall be for those; The wayfaring men, yea fools, shall not err therein." 35.9. No lion shall be there, Nor shall any ravenous beast go up thereon, They shall not be found there; But the redeemed shall walk there;" 35.10. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away." 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?" 40.22. It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;" 41.1. Keep silence before Me, O islands, And let the peoples renew their strength; Let them draw near, then let them speak; Let us come near together to judgment." 41.2. Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble." 41.3. He pursueth them, and passeth on safely; The way with his feet he treadeth not." 41.4. Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same." 41.5. The isles saw, and feared; The ends of the earth trembled; They drew near, and came." 41.6. They helped every one his neighbour; And every one said to his brother: ‘Be of good courage.’" 41.7. So the carpenter encouraged the goldsmith, And he that smootheth with the hammer him that smiteth the anvil, Saying of the soldering: ‘It is good’; And he fastened it with nails, that it should not be moved." 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 42.5. Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:" 42.6. I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;" 42.9. Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them." 43.8. The blind people that have eyes shall be brought forth, and the deaf that have ears." 43.10. Ye are My witnesses, saith the LORD, and My servant whom I have chosen; that ye may know and believe Me, and understand That I am He; before Me there was no God formed, neither shall any be after Me." 43.12. I have declared, and I have saved, and I have announced, and there was no strange god among you; therefore ye are My witnesses, saith the LORD, and I am God." 43.13. Yea, since the day was I am He, and there is none that can deliver out of My hand; I will work, and who can reverse it?" 43.14. Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting." 43.15. I am the LORD, your Holy One, The Creator of Israel, your King." 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God." 44.7. And who, as I, can proclaim— Let him declare it, and set it in order for Me— Since I appointed the ancient people? And the things that are coming, and that shall come to pass, let them declare." 44.24. Thus saith the LORD, thy Redeemer, And He that formed thee from the womb: I am the LORD, that maketh all things; That stretched forth the heavens alone; That spread abroad the earth by Myself;" 44.25. That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish;" 44.26. That confirmeth the word of His servant, And performeth the counsel of His messengers; That saith of Jerusalem: ‘She shall be inhabited’; And of the cities of Judah: ‘They shall be built, And I will raise up the waste places thereof’;" 44.27. That saith to the deep: ‘Be dry, and I will dry up thy rivers’;" 44.28. That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’" 45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:" 45.2. I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron;" 45.3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel." 45.4. For the sake of Jacob My servant, and Israel Mine elect, I have called thee by thy name, I have surnamed thee, though thou hast not known Me." 45.5. I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;" 45.6. That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else;" 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things." 45.8. Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it." 45.12. I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded." 45.17. O Israel, that art saved by the LORD with an everlasting salvation; Ye shall not be ashamed nor confounded world without end." 45.18. For thus saith the LORD that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am the LORD, and there is none else." 45.21. Declare ye, and bring them near, Yea, let them take counsel together: Who hath announced this from ancient time, And declared it of old? Have not I the LORD? And there is no God else beside Me, A just God and a Saviour; There is none beside Me." 45.23. By Myself have I sworn, The word is gone forth from My mouth in righteousness, And shall not come back, That unto Me every knee shall bow, Every tongue shall swear." 46.6. Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship." 46.7. He is borne upon the shoulder, he is carried, and set in his place, and he standeth, from his place he doth not remove; yea, though one cry unto him, he cannot answer, nor save him out of his trouble." 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;" 46.11. Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it." 46.13. I bring near My righteousness, it shall not be far off, And My salvation shall not tarry; And I will place salvation in Zion For Israel My glory." 49.8. Thus saith the LORD: In an acceptable time have I answered thee, And in a day of salvation have I helped thee; And I will preserve thee, and give thee For a covet of the people, To raise up the land, To cause to inherit the desolate heritages;" 49.13. Sing, O heavens, and be joyful, O earth, And break forth into singing, O mountains; For the LORD hath comforted His people, And hath compassion upon His afflicted." 49.14. But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’" 49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee." 50.4. The Lord GOD hath given me The tongue of them that are taught, That I should know how to sustain with words him that is weary; He wakeneth morning by morning, He wakeneth mine ear To hear as they that are taught." 50.5. The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward." 50.6. I gave my back to the smiters, And my checks to them that plucked off the hair; I hid not my face from shame and spitting." 50.7. For the Lord GOD will help me; Therefore have I not been confounded; Therefore have I set my face like a flint, And I know that I shall not be ashamed." 50.8. He is near that justifieth me; Who will contend with me? let us stand up together; Who is mine adversary? let him come near to me." 50.9. Behold, the Lord GOD will help me; Who is he that shall condemn me? Behold, they all shall wax old as a garment, The moth shall eat them up." 50.11. Behold, all ye that kindle a fire, That gird yourselves with firebrands, Begone in the flame of your fire, And among the brands that ye have kindled. This shall ye have of My hand; Ye shall lie down in sorrow." 51.16. And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’" 54.9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee." 54.10. For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee." 54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires." 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones." 54.13. And all thy children shall be taught of the LORD; and great shall be the peace of thy children." 54.14. In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, And from ruin, for it shall not come near thee." 54.15. Behold, they may gather together, but not by Me; Whosoever shall gather together against thee shall fall because of thee." 55.1. Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price." 55.2. Wherefore do ye spend money for that which is not bread? And your gain for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, And let your soul delight itself in fatness." 55.3. Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David." 55.5. Behold, thou shalt call a nation that thou knowest not, And a nation that knew not thee shall run unto thee; Because of the LORD thy God, And for the Holy One of Israel, for He hath glorified thee." 55.6. Seek ye the LORD while He may be found, Call ye upon Him while He is near;" 55.7. Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return unto the LORD, and He will have compassion upon him, And to our God, for He will abundantly pardon" 55.8. For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD." 55.9. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts." 55.10. For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;" 55.11. So shall My word be that goeth forth out of My mouth: It shall not return unto Me void, Except it accomplish that which I please, And make the thing whereto I sent it prosper." 55.12. For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands." 55.13. Instead of the thorn shall come up the cypress, And instead of the brier shall come up the myrtle; And it shall be to the LORD for a memorial, For an everlasting sign that shall not be cut off." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee." 60.3. And nations shall walk at thy light, And kings at the brightness of thy rising." 60.4. Lift Up thine eyes round about, and see: They all are gathered together, and come to thee; Thy sons come from far, And thy daughters are borne on the side." 60.5. Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee." 60.6. The caravan of camels shall cover thee, And of the young camels of Midian and Ephah, All coming from Sheba; They shall bring gold and incense, And shall proclaim the praises of the LORD." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" 61.3. To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory." 61.4. And they shall build the old wastes, They shall raise up the former desolations, And they shall renew the waste cities, The desolations of many generations." 61.5. And strangers shall stand and feed your flocks, And aliens shall be your plowmen and your vinedressers." 61.6. But ye shall be named the priests of the LORD, Men shall call you the ministers of our God; Ye shall eat the wealth of the nations, And in their splendour shall ye revel." 61.7. For your shame which was double, And for that they rejoiced: ‘Confusion is their portion’; Therefore in their land they shall possess double, Everlasting joy shall be unto them." 61.8. For I the LORD love justice, I hate robbery with iniquity; And I will give them their recompense in truth, And I will make an everlasting covet with them." 61.9. And their seed shall be known among the nations, And their offspring among the peoples; All that see them shall acknowledge them, That they are the seed which the LORD hath blessed." 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." 65.17. For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. ." 65.18. But be ye glad and rejoice for ever In that which I create; For, behold, I create Jerusalem a rejoicing, And her people a joy." 65.19. And I will rejoice in Jerusalem, And joy in My people; And the voice of weeping shall be no more heard in her, Nor the voice of crying." 65.20. There shall be no more thence an infant of days, nor an old man, That hath not filled his days; For the youngest shall die a hundred years old, And the sinner being a hundred years old shall be accursed." 65.21. And they shall build houses, and inhabit them; And they shall plant vineyards, and eat the fruit of them." 65.22. They shall not build, and another inhabit, They shall not plant, and another eat; For as the days of a tree shall be the days of My people, And Mine elect shall long enjoy the work of their hands." 65.23. They shall not labour in vain, Nor bring forth for terror; For they are the seed blessed of the LORD, And their offspring with them." 65.24. And it shall come to pass that, before they call, I will answer, And while they are yet speaking, I will hear." 66.6. Hark! an uproar from the city, Hark! it cometh from the temple, Hark! the LORD rendereth recompense to His enemies." |
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17. Hebrew Bible, Jeremiah, 4.23, 38.33-38.34 (8th cent. BCE - 5th cent. BCE)
| 4.23. רָאִיתִי אֶת־הָאָרֶץ וְהִנֵּה־תֹהוּ וָבֹהוּ וְאֶל־הַשָּׁמַיִם וְאֵין אוֹרָם׃ | 4.23. I beheld the earth, And, lo, it was waste and void; And the heavens, and they had no light. ." |
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18. Hebrew Bible, Joshua, 3.16, 5.10, 5.13-5.15, 12.3 (8th cent. BCE - 5th cent. BCE)
| 3.16. וַיַּעַמְדוּ הַמַּיִם הַיֹּרְדִים מִלְמַעְלָה קָמוּ נֵד־אֶחָד הַרְחֵק מְאֹד באדם [מֵאָדָם] הָעִיר אֲשֶׁר מִצַּד צָרְתָן וְהַיֹּרְדִים עַל יָם הָעֲרָבָה יָם־הַמֶּלַח תַּמּוּ נִכְרָתוּ וְהָעָם עָבְרוּ נֶגֶד יְרִיחוֹ׃ 5.13. וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃ 5.14. וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃ 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 12.3. וְהָעֲרָבָה עַד־יָם כִּנְרוֹת מִזְרָחָה וְעַד יָם הָעֲרָבָה יָם־הַמֶּלַח מִזְרָחָה דֶּרֶךְ בֵּית הַיְשִׁמוֹת וּמִתֵּימָן תַּחַת אַשְׁדּוֹת הַפִּסְגָּה׃ | 3.16. that the waters which came down from above stood, and rose up in one heap, a great way off from Adam, the city that is beside Zarethan; and those that went down toward the sea of the Arabah, even the Salt Sea, were wholly cut off; and the people passed over right against Jericho." 5.10. And the children of Israel encamped in Gilgal; and they kept the passover on the fourteenth day of the month at even in the plains of Jericho." 5.13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ ." 5.14. And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’" 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so." 12.3. and the Arabah unto the sea of Chinneroth, eastward, and unto the sea of the Arabah, even the Salt Sea, eastward, the way to Beth-jeshimoth; and on the south, under the slopes of Pisgah;" |
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19. Hebrew Bible, Judges, 6.36-6.40 (8th cent. BCE - 5th cent. BCE)
| 6.36. וַיֹּאמֶר גִּדְעוֹן אֶל־הָאֱלֹהִים אִם־יֶשְׁךָ מוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃ 6.37. הִנֵּה אָנֹכִי מַצִּיג אֶת־גִּזַּת הַצֶּמֶר בַּגֹּרֶן אִם טַל יִהְיֶה עַל־הַגִּזָּה לְבַדָּהּ וְעַל־כָּל־הָאָרֶץ חֹרֶב וְיָדַעְתִּי כִּי־תוֹשִׁיעַ בְּיָדִי אֶת־יִשְׂרָאֵל כַּאֲשֶׁר דִּבַּרְתָּ׃ 6.38. וַיְהִי־כֵן וַיַּשְׁכֵּם מִמָּחֳרָת וַיָּזַר אֶת־הַגִּזָּה וַיִּמֶץ טַל מִן־הַגִּזָּה מְלוֹא הַסֵּפֶל מָיִם׃ 6.39. וַיֹּאמֶר גִּדְעוֹן אֶל־הָאֱלֹהִים אַל־יִחַר אַפְּךָ בִּי וַאֲדַבְּרָה אַךְ הַפָּעַם אֲנַסֶּה נָּא־רַק־הַפַּעַם בַּגִּזָּה יְהִי־נָא חֹרֶב אֶל־הַגִּזָּה לְבַדָּהּ וְעַל־כָּל־הָאָרֶץ יִהְיֶה־טָּל׃ | 6.36. And Gid῾on said to God, If Thou wilt save Yisra᾽el by my hand, as Thou hast said," 6.37. behold, I will put a fleece of wool on the threshing floor; and if there be dew on the fleece only, and it be dry on all the ground elsewhere, then shall I know that Thou wilt save Yisra᾽el by my hand, as Thou hast said," 6.38. And it was so: for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowl full of water." 6.39. And Gid῾on said to God, Let not Thy anger burn against me, and I will speak but this once: let me prove, I pray Thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew." 6.40. And God did so that night: for it was dry on the fleece only, and there was dew on all the ground." |
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20. Hesiod, Theogony, 12-20, 538-539, 11 (8th cent. BCE - 7th cent. BCE)
| 11. To Zeus, the aegis-bearer, lavishing hymns |
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21. Homer, Iliad, 14.261 (8th cent. BCE - 7th cent. BCE)
| 14.261. /To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? |
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22. Septuagint, Isaiah, 40.13 (8th cent. BCE - 6th cent. BCE)
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23. Hebrew Bible, Ezekiel, 11.19, 23.47, 29.3, 36.26-36.27, 37.1-37.14, 38.22 (6th cent. BCE - 5th cent. BCE)
| 11.19. וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃ 23.47. וְרָגְמוּ עֲלֵיהֶן אֶבֶן קָהָל וּבָרֵא אוֹתְהֶן בְּחַרְבוֹתָם בְּנֵיהֶם וּבְנוֹתֵיהֶם יַהֲרֹגוּ וּבָתֵּיהֶן בָּאֵשׁ יִשְׂרֹפוּ׃ 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 37.1. וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃ 37.1. הָיְתָה עָלַי יַד־יְהוָה וַיּוֹצִאֵנִי בְרוּחַ יְהוָה וַיְנִיחֵנִי בְּתוֹךְ הַבִּקְעָה וְהִיא מְלֵאָה עֲצָמוֹת׃ 37.2. וְהָיוּ הָעֵצִים אֲשֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃ 37.2. וְהֶעֱבִירַנִי עֲלֵיהֶם סָבִיב סָבִיב וְהִנֵּה רַבּוֹת מְאֹד עַל־פְּנֵי הַבִּקְעָה וְהִנֵּה יְבֵשׁוֹת מְאֹד׃ 37.3. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃ 37.4. וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃ 37.5. כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6. וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.7. וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃ 37.8. וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃ 37.9. וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃ 37.11. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃ 37.12. לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃ 37.13. וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃ 37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃ 38.22. וְנִשְׁפַּטְתִּי אִתּוֹ בְּדֶבֶר וּבְדָם וְגֶשֶׁם שׁוֹטֵף וְאַבְנֵי אֶלְגָּבִישׁ אֵשׁ וְגָפְרִית אַמְטִיר עָלָיו וְעַל־אֲגַפָּיו וְעַל־עַמִּים רַבִּים אֲשֶׁר אִתּוֹ׃ | 11.19. And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;" 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." 29.3. speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them." 37.1. The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones;" 37.2. and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry." 37.3. And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’" 37.4. Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD:" 37.5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live." 37.6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’" 37.7. So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone." 37.8. And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them." 37.9. Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’" 37.10. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host." 37.11. Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off." 37.12. Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel." 37.13. And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people." 37.14. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’" 38.22. And I will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone." |
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24. Anaxagoras, Fragments, None (5th cent. BCE - 5th cent. BCE)
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25. Diogenes of Apollonia, Fragments, None (5th cent. BCE - 5th cent. BCE)
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26. Hebrew Bible, 2 Chronicles, 20.2 (5th cent. BCE - 3rd cent. BCE)
| 20.2. וַיָּבֹאוּ וַיַּגִּידוּ לִיהוֹשָׁפָט לֵאמֹר בָּא עָלֶיךָ הָמוֹן רָב מֵעֵבֶר לַיָּם מֵאֲרָם וְהִנָּם בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי׃ 20.2. וַיַּשְׁכִּימוּ בַבֹּקֶר וַיֵּצְאוּ לְמִדְבַּר תְּקוֹעַ וּבְצֵאתָם עָמַד יְהוֹשָׁפָט וַיֹּאמֶר שְׁמָעוּנִי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ׃ | 20.2. Then there came some that told Jehoshaphat, saying: ‘There cometh a great multitude against thee from beyond the sea from Aram; and, behold, they are in Hazazon-tamar’—the same is En-gedi." |
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27. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE)
| 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ | 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee." |
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28. Hebrew Bible, Zechariah, 9.9-9.12, 9.14-9.15, 11.7, 11.12-11.13, 12.10, 13.6-13.7 (5th cent. BCE - 4th cent. BCE)
| 9.9. גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃ 9.11. גַּם־אַתְּ בְּדַם־בְּרִיתֵךְ שִׁלַּחְתִּי אֲסִירַיִךְ מִבּוֹר אֵין מַיִם בּוֹ׃ 9.12. שׁוּבוּ לְבִצָּרוֹן אֲסִירֵי הַתִּקְוָה גַּם־הַיּוֹם מַגִּיד מִשְׁנֶה אָשִׁיב לָךְ׃ 9.14. וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃ 9.15. יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃ 11.7. וָאֶרְעֶה אֶת־צֹאן הַהֲרֵגָה לָכֵן עֲנִיֵּי הַצֹּאן וָאֶקַּח־לִי שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נֹעַם וּלְאַחַד קָרָאתִי חֹבְלִים וָאֶרְעֶה אֶת־הַצֹּאן׃ 11.12. וָאֹמַר אֲלֵיהֶם אִם־טוֹב בְּעֵינֵיכֶם הָבוּ שְׂכָרִי וְאִם־לֹא חֲדָלוּ וַיִּשְׁקְלוּ אֶת־שְׂכָרִי שְׁלֹשִׁים כָּסֶף׃ 11.13. וַיֹּאמֶר יְהוָה אֵלַי הַשְׁלִיכֵהוּ אֶל־הַיּוֹצֵר אֶדֶר הַיְקָר אֲשֶׁר יָקַרְתִּי מֵעֲלֵיהֶם וָאֶקְחָה שְׁלֹשִׁים הַכֶּסֶף וָאַשְׁלִיךְ אֹתוֹ בֵּית יְהוָה אֶל־הַיּוֹצֵר׃ 13.6. וְאָמַר אֵלָיו מָה הַמַּכּוֹת הָאֵלֶּה בֵּין יָדֶיךָ וְאָמַר אֲשֶׁר הֻכֵּיתִי בֵּית מְאַהֲבָי׃ 13.7. חֶרֶב עוּרִי עַל־רֹעִי וְעַל־גֶּבֶר עֲמִיתִי נְאֻם יְהוָה צְבָאוֹת הַךְ אֶת־הָרֹעֶה וּתְפוּצֶיןָ הַצֹּאן וַהֲשִׁבֹתִי יָדִי עַל־הַצֹּעֲרִים׃ | 9.9. Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass." 9.10. And I will cut off the chariot from Ephraim, And the horse from Jerusalem, And the battle bow shall be cut off, And he shall speak peace unto the nations; And his dominion shall be from sea to sea, And from the River to the ends of the earth." 9.11. As for thee also, because of the blood of thy covet I send forth thy prisoners out of the pit Wherein is no water." 9.12. Return to the stronghold, Ye prisoners of hope; Even to-day do I declare That I will render double unto thee." 9.14. And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south." 9.15. The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar." 11.7. So I fed the flock of slaughter, verily the poor of the flock. And I took unto me two staves; the one I called Graciousness, and the other I called Binders; and I fed the flock." 11.12. And I said unto them: ‘If ye think good, give me my hire; and if not, forbear.’ So they weighed for my hire thirty pieces of silver." 11.13. And the LORD said unto me: ‘Cast it into the treasury, the goodly price that I was prized at of them.’ And I took the thirty pieces of silver, and cast them into the treasury, in the house of the LORD." 12.10. And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born." 13.6. And one shall say unto him: ‘What are these wounds between thy hands?’ Then he shall answer: ‘Those with which I was wounded in the house of my friends.’" 13.7. Awake, O sword, against My shepherd, And against the man that is near unto Me, Saith the LORD of hosts; Smite the shepherd, and the sheep shall be scattered; And I will turn My hand upon the little ones." |
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29. Plato, Letters, None (5th cent. BCE - 4th cent. BCE)
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30. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
| 28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it? |
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31. Anon., 1 Enoch, 14.8-14.19, 82.4 (3rd cent. BCE - 2nd cent. BCE)
| 14.8. written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 14.9. the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.12. fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and it 14.13. portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 14.14. were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look 82.4. Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which |
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32. Numenius Heracleensis, Fragments, 8 (3rd cent. BCE - 3rd cent. BCE)
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33. Anon., Jubilees, 2.1-2.33, 3.8-3.14, 12.4, 28.6 (2nd cent. BCE - 2nd cent. BCE)
| 2.1. And the angel of the presence spake to Moses according to the word of the Lord, saying: 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.4. --the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds 2.5. and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer 2.6. and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the knowledge of His heart. 2.7. And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day. 2.8. And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day--half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. 2.9. And this was the only work (God) created on the second day. 2.10. And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear. 2.11. And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared. 2.12. And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth 2.13. and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all (plants after their kind). 2.14. These four great works God created on the third day. 2.15. And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth 2.16. and to rule over the day and the night, and divide the light from the darkness. 2.17. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.19. These three kinds He made on the fourth day. 2.20. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.22. These three kinds He created on the fifth day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 2.24. And after all this He created man, a man and a woman created He them 2.25. and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. 2.26. And these four kinds He created on the sixth day. br And there were altogether two and twenty kinds. 2.27. And He finished all His work on the sixth day--all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. 2.28. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. brAnd all the angels of the presence, and all the angels of sanctification 2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 2.32. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My firstborn son, and have sanctified him unto Myself for ever and ever; 2.33. and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... 3.8. And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: 3.9. This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband. 3.10. Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. 3.11. In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him: 3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.13. And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden. 3.14. And for this reason the commandment is written on the heavenly tables in regard to her that giveth birth: 12.4. Why do ye worship things that have no spirit in them? For they are the work of (men's) hands, And on your shoulders do ye bear them 28.6. and Jacob did not know, for he thought that she was Rachel. brAnd he went in unto her, and behold, she was Leah; |
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34. Dead Sea Scrolls, Damascus Covenant, 6 (2nd cent. BCE - 1st cent. CE)
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35. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6 (2nd cent. BCE - 1st cent. CE)
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36. Dead Sea Scrolls, 4Q503, 0 (2nd cent. BCE - 1st cent. CE)
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37. Dead Sea Scrolls, Songs of The Sabbath Sacrificef, 0 (2nd cent. BCE - 1st cent. CE)
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38. Hebrew Bible, Daniel, 2.22, 2.31-2.36, 2.44-2.45, 3.1-3.27 (2nd cent. BCE - 2nd cent. BCE)
| 2.22. הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא ונהירא [וּנְהוֹרָא] עִמֵּהּ שְׁרֵא׃ 2.31. אַנְתְּה מַלְכָּא חָזֵה הֲוַיְתָ וַאֲלוּ צְלֵם חַד שַׂגִּיא צַלְמָא דִּכֵּן רַב וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ וְרֵוֵהּ דְּחִיל׃ 2.32. הוּא צַלְמָא רֵאשֵׁהּ דִּי־דְהַב טָב חֲדוֹהִי וּדְרָעוֹהִי דִּי כְסַף מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ׃ 2.33. שָׁקוֹהִי דִּי פַרְזֶל רַגְלוֹהִי מנהון [מִנְּהֵין] דִּי פַרְזֶל ומנהון [וּמִנְּהֵין] דִּי חֲסַף׃ 2.34. חָזֵה הֲוַיְתָ עַד דִּי הִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וּמְחָת לְצַלְמָא עַל־רַגְלוֹהִי דִּי פַרְזְלָא וְחַסְפָּא וְהַדֵּקֶת הִמּוֹן׃ 2.35. בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא חַסְפָּא נְחָשָׁא כַּסְפָּא וְדַהֲבָא וַהֲווֹ כְּעוּר מִן־אִדְּרֵי־קַיִט וּנְשָׂא הִמּוֹן רוּחָא וְכָל־אֲתַר לָא־הִשְׁתֲּכַח לְהוֹן וְאַבְנָא דִּי־מְחָת לְצַלְמָא הֲוָת לְטוּר רַב וּמְלָת כָּל־אַרְעָא׃ 2.36. דְּנָה חֶלְמָא וּפִשְׁרֵהּ נֵאמַר קֳדָם־מַלְכָּא׃ 2.44. וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל וּמַלְכוּתָה לְעַם אָחֳרָן לָא תִשְׁתְּבִק תַּדִּק וְתָסֵיף כָּל־אִלֵּין מַלְכְוָתָא וְהִיא תְּקוּם לְעָלְמַיָּא׃ 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ 3.1. אנתה [אַנְתְּ] מַלְכָּא שָׂמְתָּ טְּעֵם דִּי כָל־אֱנָשׁ דִּי־יִשְׁמַע קָל קַרְנָא מַשְׁרֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְסַנְתֵּרִין וסיפניה [וְסוּפֹּנְיָה] וְכֹל זְנֵי זְמָרָא יִפֵּל וְיִסְגֻּד לְצֶלֶם דַּהֲבָא׃ 3.1. נְבוּכַדְנֶצַּר מַלְכָּא עֲבַד צְלֵם דִּי־דְהַב רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת אֲקִימֵהּ בְּבִקְעַת דּוּרָא בִּמְדִינַת בָּבֶל׃ 3.2. וּנְבוּכַדְנֶצַּר מַלְכָּא שְׁלַח לְמִכְנַשׁ לַאֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לְמֵתֵא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 3.2. וּלְגֻבְרִין גִּבָּרֵי־חַיִל דִּי בְחַיְלֵהּ אֲמַר לְכַפָּתָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לְמִרְמֵא לְאַתּוּן נוּרָא יָקִדְתָּא׃ 3.3. בֵּאדַיִן מַלְכָּא הַצְלַח לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בִּמְדִינַת בָּבֶל׃ 3.3. בֵּאדַיִן מִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא אֲדַרְגָּזְרַיָּא גְדָבְרַיָּא דְּתָבְרַיָּא תִּפְתָּיֵא וְכֹל שִׁלְטֹנֵי מְדִינָתָא לַחֲנֻכַּת צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא וקאמין [וְקָיְמִין] לָקֳבֵל צַלְמָא דִּי הֲקֵים נְבוּכַדְנֶצַּר׃ 3.4. וְכָרוֹזָא קָרֵא בְחָיִל לְכוֹן אָמְרִין עַמְמַיָּא אֻמַּיָּא וְלִשָּׁנַיָּא׃ 3.5. בְּעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרוס [קַתְרוֹס] סַבְּכָא פְּסַנְתֵּרִין סוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 3.6. וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד בַּהּ־שַׁעֲתָא יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.7. כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא כְּדִי שָׁמְעִין כָּל־עַמְמַיָּא קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְטֵרִין וְכֹל זְנֵי זְמָרָא נָפְלִין כָּל־עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא סָגְדִין לְצֶלֶם דַּהֲבָא דִּי הֲקֵים נְבוּכַדְנֶצַּר מַלְכָּא׃ 3.8. כָּל־קֳבֵל דְּנָה בֵּהּ־זִמְנָא קְרִבוּ גֻּבְרִין כַּשְׂדָּאִין וַאֲכַלוּ קַרְצֵיהוֹן דִּי יְהוּדָיֵא׃ 3.9. עֲנוֹ וְאָמְרִין לִנְבוּכַדְנֶצַּר מַלְכָּא מַלְכָּא לְעָלְמִין חֱיִי׃ 3.11. וּמַן־דִּי־לָא יִפֵּל וְיִסְגֻּד יִתְרְמֵא לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.12. אִיתַי גֻּבְרִין יְהוּדָאיִן דִּי־מַנִּיתָ יָתְהוֹן עַל־עֲבִידַת מְדִינַת בָּבֶל שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ גֻּבְרַיָּא אִלֵּךְ לָא־שָׂמוּ עליך [עֲלָךְ] מַלְכָּא טְעֵם לאלהיך [לֵאלָהָךְ] לָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא סָגְדִין׃ 3.13. בֵּאדַיִן נְבוּכַדְנֶצַּר בִּרְגַז וַחֲמָה אֲמַר לְהַיְתָיָה לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ הֵיתָיוּ קֳדָם מַלְכָּא׃ 3.14. עָנֵה נְבֻכַדְנֶצַּר וְאָמַר לְהוֹן הַצְדָּא שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ לֵאלָהַי לָא אִיתֵיכוֹן פָּלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימֶת לָא סָגְדִין׃ 3.15. כְּעַן הֵן אִיתֵיכוֹן עֲתִידִין דִּי בְעִדָּנָא דִּי־תִשְׁמְעוּן קָל קַרְנָא מַשְׁרוֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְּסַנְתֵּרִין וְסוּמְפֹּנְיָה וְכֹל זְנֵי זְמָרָא תִּפְּלוּן וְתִסְגְּדוּן לְצַלְמָא דִי־עַבְדֵת וְהֵן לָא תִסְגְּדוּן בַּהּ־שַׁעֲתָה תִתְרְמוֹן לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא וּמַן־הוּא אֱלָהּ דֵּי יְשֵׁיזְבִנְכוֹן מִן־יְדָי׃ 3.16. עֲנוֹ שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ וְאָמְרִין לְמַלְכָּא נְבוּכַדְנֶצַּר לָא־חַשְׁחִין אֲנַחְנָה עַל־דְּנָה פִּתְגָם לַהֲתָבוּתָךְ׃ 3.17. הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃ 3.18. וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃ 3.19. בֵּאדַיִן נְבוּכַדְנֶצַּר הִתְמְלִי חֱמָא וּצְלֵם אַנְפּוֹהִי אשתנו [אֶשְׁתַּנִּי] עַל־שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ עָנֵה וְאָמַר לְמֵזֵא לְאַתּוּנָא חַד־שִׁבְעָה עַל דִּי חֲזֵה לְמֵזְיֵהּ׃ 3.21. בֵּאדַיִן גֻּבְרַיָּא אִלֵּךְ כְּפִתוּ בְּסַרְבָּלֵיהוֹן פטישיהון [פַּטְּשֵׁיהוֹן] וְכַרְבְּלָתְהוֹן וּלְבֻשֵׁיהוֹן וּרְמִיו לְגוֹא־אַתּוּן נוּרָא יָקִדְתָּא׃ 3.22. כָּל־קֳבֵל דְּנָה מִן־דִּי מִלַּת מַלְכָּא מַחְצְפָה וְאַתּוּנָא אֵזֵה יַתִּירָא גֻּבְרַיָּא אִלֵּךְ דִּי הַסִּקוּ לְשַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ קַטִּל הִמּוֹן שְׁבִיבָא דִּי נוּרָא׃ 3.23. וְגֻבְרַיָּא אִלֵּךְ תְּלָתֵּהוֹן שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ נְפַלוּ לְגוֹא־אַתּוּן־נוּרָא יָקִדְתָּא מְכַפְּתִין׃ 3.24. אֱדַיִן נְבוּכַדְנֶצַּר מַלְכָּא תְּוַהּ וְקָם בְּהִתְבְּהָלָה עָנֵה וְאָמַר לְהַדָּבְרוֹהִי הֲלָא גֻבְרִין תְּלָתָא רְמֵינָא לְגוֹא־נוּרָא מְכַפְּתִין עָנַיִן וְאָמְרִין לְמַלְכָּא יַצִּיבָא מַלְכָּא׃ 3.25. עָנֵה וְאָמַר הָא־אֲנָה חָזֵה גֻּבְרִין אַרְבְּעָה שְׁרַיִן מַהְלְכִין בְּגוֹא־נוּרָא וַחֲבָל לָא־אִיתַי בְּהוֹן וְרֵוֵהּ דִּי רביעיא [רְבִיעָאָה] דָּמֵה לְבַר־אֱלָהִין׃ 3.26. בֵּאדַיִן קְרֵב נְבוּכַדְנֶצַּר לִתְרַע אַתּוּן נוּרָא יָקִדְתָּא עָנֵה וְאָמַר שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד־נְגוֹ עַבְדוֹהִי דִּי־אֱלָהָא עליא [עִלָּאָה] פֻּקוּ וֶאֱתוֹ בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן־גּוֹא נוּרָא׃ 3.27. וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃ | 2.22. He revealeth the deep and secret things; He knoweth what is in the darkness, And the light dwelleth with Him." 2.31. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was surpassing, stood before thee; and the appearance thereof was terrible." 2.32. As for that image, its head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass," 2.33. its legs of iron, its feet part of iron and part of clay." 2.34. Thou sawest till that a stone was cut out without hands, which smote the image upon its feet that were of iron and clay, and broke them to pieces." 2.35. Then was the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, so that no place was found for them; and the stone that smote the image became a great mountain, and filled the whole earth." 2.36. This is the dream; and we will tell the interpretation thereof before the king." 2.44. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed; nor shall the kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but it shall stand for ever." 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’" 3.1. Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon." 3.2. Then Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up." 3.3. Then the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up." 3.4. And the herald cried aloud: ‘To you it is commanded, O peoples, nations, and languages," 3.5. that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, bagpipe, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up;" 3.6. and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.’" 3.7. Therefore at that time, when all the peoples heard the sound of the horn, pipe, harp, trigon, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up." 3.8. Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews." 3.9. They spoke and said to Nebuchadnezzar the king: ‘O king, live for ever!" 3.10. Thou, O king, hast made a decree, that every man that shall hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, shall fall down and worship the golden image;" 3.11. and whoso falleth not down and worshippeth shall be cast into the midst of a burning fiery furnace." 3.12. There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’" 3.13. Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then were these men brought before the king." 3.14. Nebuchadnezzar spoke and said unto them: ‘Is it true, O Shadrach, Meshach, and Abed-nego, that ye serve not my gods, nor worship the golden image which I have set up?" 3.15. Now if ye be ready that at what time ye hear the sound of the horn, pipe, harp, trigon, psaltery, and bagpipe, and all kinds of music, ye fall down and worship the image which I have made, well; but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is the god that shall deliver you out of my hands?’" 3.16. Shadrach, Meshach, and Abed-nego, answered and said to the king: ‘O Nebuchadnezzar, we have no need to answer thee in this matter." 3.17. If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king." 3.18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’" 3.19. Then was Nebuchadnezzar filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated." 3.20. And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace." 3.21. Then these men were bound in their cloaks, their tunics, and their robes, and their other garments, and were cast into the midst of the burning fiery furnace." 3.22. Therefore because the king’s commandment was peremptory, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego." 3.23. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace." 3.24. Then Nebuchadnezzar the king was alarmed, and rose up in haste; he spoke and said unto his ministers: ‘Did not we cast three men bound into the midst of the fire?’ They answered and said unto the king: ‘True, O king.’" 3.25. He answered and said: ‘Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of the gods.’" 3.26. Then Nebuchadnezzar came near to the mouth of the burning fiery furnace; he spoke and said: ‘Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither.’ Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire." 3.27. And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them." |
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39. Septuagint, 2 Maccabees, 15.23 (2nd cent. BCE - 2nd cent. BCE)
| 15.23. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.' |
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40. Septuagint, Ecclesiasticus (Siracides), 17.10, 24.4, 24.8-24.10, 24.23, 36.1, 40.23 (2nd cent. BCE - 2nd cent. BCE)
| 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 36.1. Have mercy upon us, O Lord, the God of all, and look upon us 36.1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves. 40.23. A friend or a companion never meets one amiss,but a wife with her husband is better than both. |
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41. Septuagint, Judith, 9.12, 16.14 (2nd cent. BCE - 0th cent. CE)
| 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. |
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42. Septuagint, Wisdom of Solomon, 3.1-3.3, 7.24-7.26, 8.9, 9.1-9.2, 11.17, 24.10, 24.23, 36.1 (2nd cent. BCE - 1st cent. BCE)
| 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction 3.3. and their going from us to be their destruction;but they are at peace. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 8.9. Therefore I determined to take her to live with me,knowing that she would give me good counsel and encouragement in cares and grief. 9.1. O God of my fathers and Lord of mercy,who hast made all things by thy word 9.2. and by thy wisdom hast formed man,to have dominion over the creatures thou hast made 11.17. For thy all-powerful hand,which created the world out of formless matter,did not lack the means to send upon them a multitude of bears, or bold lions |
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43. Septuagint, 3 Maccabees, 2.2 (2nd cent. BCE - 2nd cent. BCE)
| 2.2. Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace. |
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44. Anon., Sibylline Oracles, 3.20 (1st cent. BCE - 5th cent. CE)
| 3.20. 20 But he, eternal Lord, proclaims himself |
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45. Philo of Alexandria, On The Cherubim, 125, 3-10 (1st cent. BCE - 1st cent. CE)
| 10. Why then do we wonder if God once for all banished Adam, that is to say, the mind out of the district of the virtues, after he had once contracted folly, that incurable disease, and if he never permitted him again to return, when he also drives out and banishes from wisdom and from the wise man every sophist, and the mother of sophists, the teaching that is of elementary instruction, while he calls the names of wisdom and of the wise man Abraham, and Sarah. IV. 10. He also considered this point, in the second place, that it is indispensable that the soul of the man who is about to receive sacred laws should be thoroughly cleansed and purified from all stains, however difficult to be washed out, which the promiscuous multitude of mixed men from all quarters has impregnated cities with; |
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46. Philo of Alexandria, On The Confusion of Tongues, 146, 176-177, 6-9, 13 (1st cent. BCE - 1st cent. CE)
| 13. For if a man has learnt many dialects, he immediately is looked upon with consideration and respect by those who are also acquainted with them, as being already a friendly person, and contributing no small introduction and means of friendship by reason of his familiarity with words which they too understand; which familiarity very commonly imparts a feeling of security, that one is not likely to suffer any great evil at the hands of such a man. Why, then, did God remove sameness of language from among men as a cause of evils, when it seems it should rather have been established as a most useful thing? V. |
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47. Philo of Alexandria, On Drunkenness, 31 (1st cent. BCE - 1st cent. CE)
| 31. Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX. |
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48. Philo of Alexandria, On Flight And Finding, 108-109, 101 (1st cent. BCE - 1st cent. CE)
| 101. But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe. |
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49. Philo of Alexandria, On Giants, 11-18, 6, 62-64, 7-10 (1st cent. BCE - 1st cent. CE)
| 10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life? |
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50. Philo of Alexandria, On The Migration of Abraham, 199-207, 198 (1st cent. BCE - 1st cent. CE)
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51. Philo of Alexandria, On The Change of Names, 122, 60-80, 121 (1st cent. BCE - 1st cent. CE)
| 121. Thus much we have thought fit to say on this subject. But, moreover, Moses also changes the name of Hosea into that of Joshua; displaying by his new name the distinctive qualities of his character; |
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52. Philo of Alexandria, On The Creation of The World, 135, 69, 75, 134 (1st cent. BCE - 1st cent. CE)
| 134. After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature. |
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53. Philo of Alexandria, On Planting, 20, 19 (1st cent. BCE - 1st cent. CE)
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54. Philo of Alexandria, On The Posterity of Cain, 15, 14 (1st cent. BCE - 1st cent. CE)
| 14. At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony. |
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55. Philo of Alexandria, On Dreams, 1.133-1.141 (1st cent. BCE - 1st cent. CE)
| 1.133. Such then may be said, by way of preface, to the discussion of that description of visions which are sent from God. But it is time now to turn to the subject itself, and to investigate, with accuracy, every portion of it. The scripture therefore says, "And he dreamed a dream. And behold a ladder was planted firmly on the ground, the head of which reached to heaven, and the angels of God were ascending and descending along It. 1.134. By the ladder in this thing, which is called the world, is figuratively understood the air, the foundation of which is the earth, and the head is the heaven; for the large interior space, which being extended in every direction, reaches from the orb of the moon, which is described as the most remote of the order in heaven, but the nearest to us by those who contemplate sublime objects, down to the earth, which is the lowest of such bodies, is the air. 1.135. This air is the abode of incorporeal souls, since it seemed good to the Creator of the universe to fill all the parts of the world with living creatures. On this account he prepared the terrestrial animals for the earth, the aquatic animals for the sea and for the rivers, and the stars for the heaven; for every one of these bodies is not merely a living animal, but is also properly described as the very purest and most universal mind extending through the universe; so that there are living creatures in that other section of the universe, the air. And if these things are not comprehensible by the outward senses, what of that? For the soul is also invisible. 1.136. And yet it is probable that the air should nourish living animals even more than the land or the water. Why so? Because it is the air which has given vitality to those animals which live on the earth and in the water. For the Creator of the universe formed the air so that it should be the habit of those bodies which are immovable, and the nature of those which are moved in an invisible manner, and the soul of such as are able to exert an impetus and visible sense of their own. 1.137. Is it not then absurd that that element, by means of which the other elements have been filled with vitality, should itself be destitute of living things? Therefore let no one deprive the most excellent nature of living creatures of the most excellent of those elements which surrounds the earth; that is to say, of the air. For not only is it not alone deserted by all things besides, but rather, like a populous city, it is full of imperishable and immortal citizens, souls equal in number to the stars. 1.138. Now of these souls some descend upon the earth with a view to be bound up in mortal bodies, those namely which are most nearly connected with the earth, and which are lovers of the body. But some soar upwards, being again distinguished according to the definitions and times which have been appointed by nature. 1.139. of these, those which are influenced by a desire for mortal life, and which have been familiarised to it, again return to it. But others, condemning the body of great folly and trifling, have pronounced it a prison and a grave, and, flying from it as from a house of correction or a tomb, have raised themselves aloft on light wings towards the aether, and have devoted their whole lives to sublime speculations. 1.140. There are others, again, the purest and most excellent of all, which have received greater and more divine intellects, never by any chance desiring any earthly thing whatever, but being as it were lieutets of the Ruler of the universe, as though they were the eyes and ears of the great king, beholding and listening to everything. 1.141. Now philosophers in general are wont to call these demons, but the sacred scripture calls them angels, using a name more in accordance with nature. For indeed they do report (diangellousi) the injunctions of the father to his children, and the necessities of the children to the father. |
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56. Philo of Alexandria, On The Special Laws, 1.81, 1.171, 3.83 (1st cent. BCE - 1st cent. CE)
| 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. 1.171. Moreover, the most fragrant of all incenses are offered up twice every day in the fire, being burnt within the veil, both when the sun rises and sets, before the morning and after the evening sacrifice, so that the sacrifices of blood display our gratitude for ourselves as being composed of blood, but the offerings of incense show our thankfulness for the domit part within us, our rational spirit, which was fashioned after the archetypal model of the divine image. 3.83. The name of homicide is that affixed to him who has slain a man; but in real truth it is a sacrilege, and the very greatest of all sacrileges, because, of all the possessions and sacred treasures in the whole world, there is nothing more holy in appearance, nor more godlike than man, the all-beautiful copy of an all-beautiful model, a representation admirably made after an archetypal rational idea. |
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57. Philo of Alexandria, On The Life of Moses, 2.64-2.65 (1st cent. BCE - 1st cent. CE)
| 2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb |
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58. Philo of Alexandria, Allegorical Interpretation, 1.43, 3.96, 3.244-3.245 (1st cent. BCE - 1st cent. CE)
| 1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement. |
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59. Philo of Alexandria, Questions On Genesis, 2.56 (1st cent. BCE - 1st cent. CE)
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60. Philo of Alexandria, That The Worse Attacks The Better, 224 (1st cent. BCE - 1st cent. CE)
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61. Philo of Alexandria, Plant., 20, 19 (1st cent. BCE - 1st cent. CE)
| 19. For, says Moses, "God breathed into man's face the breath of Life," so that it follows of necessity, that he that received the breath must be fashioned after the model of him who sent it forth. On which account it is said too, that "Man was made after the image of God," and not after the image of any created being. |
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62. Anon., The Life of Adam And Eve, 9.3 (1st cent. CE - 5th cent. CE)
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63. Clement of Rome, 1 Clement, 25 (1st cent. CE - 1st cent. CE)
| 25. Let us consider that wonderful sign [of the resurrection] which takes place in eastern lands, that is, in Arabia and the countries round about. There is a certain bird which is called a phœnix. This is the only one of its kind, and lives five hundred years. And when the time of its dissolution draws near that it must die, it builds itself a nest of frankincense, and myrrh, and other spices, into which, when the time is fulfilled, it enters and dies. But as the flesh decays a certain kind of worm is produced, which, being nourished by the juices of the dead bird, brings forth feathers. Then, when it has acquired strength, it takes up that nest in which are the bones of its parent, and bearing these it passes from the land of Arabia into Egypt, to the city called Heliopolis. And, in open day, flying in the sight of all men, it places them on the altar of the sun, and having done this, hastens back to its former abode. The priests then inspect the registers of the dates, and find that it has returned exactly as the five hundredth year was completed. |
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64. Josephus Flavius, Jewish Antiquities, 1.27, 1.332 (1st cent. CE - 1st cent. CE)
| 1.27. Now when the supper was got ready, he took a goat’s skin, and put it about his arm, that by reason of its hairy roughness, he might by his father be believed to be Esau; for they being twins, and in all things else alike, differed only in this thing. This was done out of his fear, that before his father had made his supplications, he should be caught in his evil practice, and lest he should, on the contrary, provoke his father to curse him. So he brought in the supper to his father. 1.27. 1. In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: 1.332. who used a voice, and spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power. |
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65. Mishnah, Avot, 1.1, 3.15, 5.1 (1st cent. CE - 3rd cent. CE)
| 1.1. Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah." 3.15. Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works. 5.1. With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances." |
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66. Mishnah, Sukkah, 5.5, 5.7 (1st cent. CE - 3rd cent. CE)
| 5.5. They never have less than twenty-one blasts in the Temple, and never more than forty-eight. Every day there were twenty-one blasts in the Temple, three at the opening of the gates, nine at the morning tamid sacrifice, and nine at the evening tamid sacrifice. At the musafim (additional sacrifices) they would add another nine. And on the eve of Shabbat they would add another six, three as a sign to the people to stop working and three to mark a distinction between the holy and the profane. On the eve of Shabbat in the intermediate days of the [Sukkoth] festival, there were [therefore] forty-eight blasts: three at the opening of the gates, three at the upper gate, three at the lower gate, three at the water-drawing, three at the altar, nine at the daily morning sacrifice, nine at the daily evening sacrifice, nine at the additional sacrifices, three as a sign to the people to cease from work, and three to mark a distinction between the holy and the profane." 5.7. At three periods in the year all the priestly watches shared equally in the festival sacrifices and in the division of the showbread. On Shavuot they used to say to the priest, “Here is matzah for you, here is chametz for you.” A watch whose period of service was fixed [for that festival week] offered the tamid, vow-offerings and freewill-offerings and all other public offerings; and it offered them all. A festival which fell next to Shabbat, either before or after it, all the watches shared equally in the distribution of the showbread." |
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67. Mishnah, Taanit, 4.1-4.5 (1st cent. CE - 3rd cent. CE)
| 4.1. On three occasions during the year, on fast days, on ma’amadot, and on Yom Kippur the priests lift up their hands to bless [the people] four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah." 4.2. What are the ma’amadot? Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2). Now how can a man’s offering be offered and he is not present? [Therefore] the former prophets instituted twenty-four mishmarot (guards). For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation." 4.3. The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat." 4.4. On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai." 4.5. The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival." |
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68. Mishnah, Tamid, 1.2, 3.4 (1st cent. CE - 3rd cent. CE)
| 1.2. Anyone who desired to remove the ashes from the altar used to rise early and bathe before the superintendent came. At what time did the superintendent come? He did not always come at the same time; sometimes he came just at cock-crow, sometimes a little before or a little after. The superintendent would come and knock and they would open for him, and he would say to them, let all who have bathed come and draw lots. So they drew lots, and whoever was successful." 3.4. They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight." |
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69. New Testament, 1 John, 3.24, 4.13 (1st cent. CE - 1st cent. CE)
| 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. |
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70. New Testament, 1 Corinthians, 1.24, 2.8, 6.2, 8.5-8.6, 10.20, 15.22 (1st cent. CE - 1st cent. CE)
| 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 15.22. For as inAdam all die, so also in Christ all will be made alive. |
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71. New Testament, 1 Thessalonians, 1.10, 5.12 (1st cent. CE - 1st cent. CE)
| 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you |
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72. New Testament, 1 Timothy, 6.16 (1st cent. CE - 1st cent. CE)
| 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. |
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73. New Testament, 2 Corinthians, 1.22, 5.5 (1st cent. CE - 1st cent. CE)
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74. New Testament, 2 Timothy, 1.7, 3.16 (1st cent. CE - 1st cent. CE)
| 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness |
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75. New Testament, Acts, 3.22, 5.32, 7.2-7.4, 15.8 (1st cent. CE - 2nd cent. CE)
| 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. |
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76. New Testament, Apocalypse, 3.14, 9.2, 12.4, 12.6, 12.15, 13.2, 13.7, 13.12-13.13, 21.6, 22.13 (1st cent. CE - 1st cent. CE)
| 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 9.2. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. 12.4. His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 12.6. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 12.15. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. 13.2. The beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority. 13.7. It was given to him to make war with the saints, and to overcome them. Authority over every tribe, people, language, and nation was given to him. 13.12. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13.13. He performs great signs, even making fire come down out of the sky on the earth in the sight of men. 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 22.13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. |
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77. New Testament, Colossians, 1.15-1.20, 2.17, 3.10, 4.16 (1st cent. CE - 1st cent. CE)
| 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 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. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 2.17. which are a shadow of the things to come; but the body is Christ's. 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. |
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78. New Testament, Ephesians, 1.4, 2.10, 2.14-2.16, 2.21-2.22, 3.5, 3.14-3.15, 4.8, 4.15-4.16, 5.8-5.11 (1st cent. CE - 1st cent. CE)
| 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. |
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79. New Testament, Hebrews, 1.1-1.3, 1.10-1.12, 5.1, 10.1 (1st cent. CE - 1st cent. CE)
| 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail. 5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. |
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80. New Testament, Philippians, 2.6-2.8, 2.10 (1st cent. CE - 1st cent. CE)
| 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth |
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81. New Testament, Romans, 8.29, 10.13-10.15, 11.8, 11.34 (1st cent. CE - 1st cent. CE)
| 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.34. For who has known the mind of the Lord? Or who has been his counselor? |
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82. New Testament, Titus, 3.8 (1st cent. CE - 1st cent. CE)
| 3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; |
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83. New Testament, John, None (1st cent. CE - 1st cent. CE)
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84. New Testament, Luke, 1.1-1.35, 9.28-9.35, 9.59-9.60, 10.38-10.42 (1st cent. CE - 1st cent. CE)
| 1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him! 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. |
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85. New Testament, Mark, 9.2-9.7 (1st cent. CE - 1st cent. CE)
| 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. |
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86. New Testament, Matthew, 5.9, 5.21, 5.44, 6.1-6.8, 6.34, 7.17, 8.5, 10.1, 13.35, 17.1-17.7, 19.12-19.29, 23.8-23.10, 25.31-25.46 (1st cent. CE - 1st cent. CE)
| 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 8.5. When he came into Capernaum, a centurion came to him, asking him 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.13. Then little children were brought to him, that he should lay his hands on them and pray; and the disciples rebuked them. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 19.15. He laid his hands on them, and departed from there. 19.16. Behold, one came to him and said, "Good teacher, what good thing shall I do, that I may have eternal life? 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 19.18. He said to him, "Which ones?"Jesus said, "'You shall not murder.' 'You shall not commit adultery.' 'You shall not steal.' 'You shall not offer false testimony.' 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 19.20. The young man said to him, "All these things I have observed from my youth. What do I still lack? 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 19.22. But when the young man heard the saying, he went away sad, for he was one who had great possessions. 19.23. Jesus said to his disciples, "Most assuredly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. 19.24. Again I tell you, it is easier for a camel to go through a needle's eye, than for a rich man to enter into the Kingdom of God. 19.25. When the disciples heard it, they were exceedingly astonished, saying, "Who then can be saved? 19.26. Looking at them, Jesus said, "With men this is impossible, but with God all things are possible. 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have? 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. |
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87. Ps.-Philo, Biblical Antiquities, 60.2 (1st cent. CE - 2nd cent. CE)
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88. Anon., Genesis Rabba, 1.1, 1.4, 1.6, 1.14, 8.9, 14.1, 22.2, 53.15 (2nd cent. CE - 5th cent. CE)
| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.6. רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה. 1.14. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ אֶת נַחוּם אִישׁ גַּם זוּ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִין, אֶתִין וְגַמִּין רִבּוּיִן, הָדֵין אֶת דִּכְתִיב הָכָא, מַה הוּא, אֲמַר לֵיהּ, אִלּוּ נֶאֱמַר בְּרֵאשִׁית בָּרָא אֱלֹהִים שָׁמַיִם וָאָרֶץ, הָיִינוּ אוֹמְרִים הַשָּׁמַיִם וְהָאָרֶץ אֱלָהוּת הֵן, אֲמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, לָמָּה שֶׁאֵין אַתֶּם יוֹדְעִין לִדְרשׁ בְּשָׁעָה שֶׁאִי אַתֶּם יְגֵעִין בּוֹ, (דברים לב, מז): כִּי הוּא חַיֵּיכֶם, אֵימָתַי הוּא חַיֵּיכֶם, בְּשָׁעָה שֶׁאַתֶּם יְגֵעִין בּוֹ. אֶלָּא אֵת הַשָּׁמַיִם, לְרַבּוֹת חַמָּה וּלְבָנָה וּמַזָּלוֹת, וְאֵת הָאָרֶץ, לְרַבּוֹת אִילָנוֹת וּדְשָׁאִין וְגַן עֵדֶן. רַבִּי תַּנְחוּמָא מִשּׁוּם רַב הוּנָא אָמַר (שמות לח, כב): וּבְצַלְאֵל בֶּן אוּרִי בֶּן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת אֲשֶׁר צִוָּה אֹתוֹ משֶׁה, לֹא נֶאֱמַר, אֶלָּא אֵת כָּל אֲשֶׁר צִוָּה ה' אֶת משֶׁה, אֲפִלּוּ דְּבָרִים שֶׁלֹא שָׁמַע מִפִּי רַבּוֹ, הִסְכִּימָה דַעְתּוֹ לְמַה שֶּׁנֶּאֱמַר לְמשֶׁה בְּסִינַי. רַבִּי חוֹנְיָא בְּשֵׁם רַבִּי אָמַר (מלאכי ב, ו): תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, אֵלּוּ דְּבָרִים שֶׁשָּׁמַע מִפִּי רַבּוֹ. וְרַבָּנָן אָמְרֵי (משלי ג, כו): כִּי ה' יִהְיֶה בְכִסְלֶךָ, אֲפִלּוּ דְּבָרִים שֶׁאַתָּה כְּסִיל בָּהֶן, (משלי ג, כו): וְשָׁמַר רַגְלְךָ מִלָּכֶד, רַבִּי דוֹסָאי אָמַר, מִן הַהוֹרָיָה. רַבִּי אַבָּהוּ אָמַר, מִן הָעֲבֵרָה. רַבִּי לֵוִי אָמַר, מִן הַמַּזִּיקִין. אָמַר רַבִּי אַבְדִימוּס, אִם נָתַתָּ מִכִּסְךָ צְדָקָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמֶּרְךָ מִן הַפִּיסִין וּמִן הַזִּמְיוֹנוֹת, מִן הַגֻּלְגְּלָאוֹת וּמִן הָאַרְנוֹנִית. 8.9. שָׁאֲלוּ הַמִּינִים אֶת רַבִּי שִׂמְלָאי, כַּמָּה אֱלֹהוֹת בָּרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶם אֲנִי וְאַתֶּם נִשְׁאַל לְיָמִים הָרִאשׁוֹנִים. הֲדָא הוּא דִכְתִיב (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם, אֲשֶׁר בָּרְאוּ אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר בָּרָא. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵין דִּכְתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים, אָמַר לָהֶם בָּרְאוּ אֱלֹהִים אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא פִּתְחוֹן פֶּה לַמִּינִים, אַתָּה מוֹצֵא תְּשׁוּבָה בְּצִדָּהּ. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לוֹ, מָה הוּא דֵּין דִּכְתִיב: נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. אָמַר לָהֶם קִרְאוּן מַה דְּבַתְרֵיהּ, וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמֵיהֶם, לֹא נֶאֱמַר, אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְכֵיוָן שֶׁיָּצְאוּ אָמְרוּ לוֹ תַּלְמִידָיו, רַבִּי, לְאֵלּוּ דָּחִית בְּקָנֶה, לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶם, לְשֶׁעָבַר אָדָם נִבְרָא מִן הָאֲדָמָה, חַוָּה נִבְרֵאת מִן הָאָדָם, מִכָּאן וָאֵילָךְ בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. חָזְרוּ וְשָׁאֲלוּ אוֹתוֹ, אָמְרוּ לֵיהּ, מַה דֵּין דִּכְתִיב (יהושע כב, כב): אֵל אֱלֹהִים ה' וגו', אָמַר לָהֶם הֵם יוֹדְעִים אֵין כְּתִיב כָּאן, אֶלָּא (יהושע כב, כב): הוּא יֹדֵעַ. אָמְרוּ לוֹ תַּלְמִידָיו, לְאֵלּוּ דָּחִיתָ בְּקָנֶה, לָנוּ מָה אַתָּה מֵשִׁיב. אָמַר לָהֶם, שְׁלָשְׁתָּן שֵׁם אֱלֹהִים הֵן. כְּאֵינַשׁ דַּאֲמַר, בְּסִילוּגוּס קֵיסָר, אֲגוּסְטוּס קֵיסָר. חָזְרוּ וְשָׁאֲלוּ לוֹ, אָמְרוּ לוֹ מָה הוּא דֵין דִּכְתִיב (יהושע כד, יט): כִּי אֱלֹהִים קְדשִׁים הוּא, אָמַר לָהֶן, קְדשִׁים הֵמָּה אֵין כְּתִיב, אֶלָּא קְדשִׁים הוּא. 14.1. וַיִּיצֶר ה' אֱלֹהִים (בראשית ב, ז), כְּתִיב (משלי כט, ד): מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וגו', מֶלֶךְ זֶה מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּמִשְׁפָּט יַעֲמִיד אָרֶץ, שֶׁבָּרָא אֶת הָעוֹלָם בַּדִּין, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים. (משלי כט, ד): וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה, זֶה אָדָם הָרִאשׁוֹן שֶׁהָיָה גְּמַר חַלָּתוֹ שֶׁל עוֹלָם, וְנִקְרֵאת חַלָּה תְּרוּמָה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵכֶם וגו', אָמַר רַבִּי יוֹסֵי בֶּן קְצַרְתָּה, כָּאִשָּׁה הַזֹּאת שֶׁהִיא מְשַׁקְשֶׁקֶת עִסָּתָהּ בַּמַּיִם וְהַגְבָּהַת חַלָּתָה מִבֵּנְתַיִם, כָּךְ בַּתְּחִלָּה וְאֵד יַעֲלֶה מִן הָאָרֶץ וגו', וְאַחַר כָּךְ וַיִּיצֶר ה' אֱלֹהִים וגו'. 14.1. וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָה (בראשית ב, ז), רַבִּי יְהוּדָה אָמַר מְלַמֵּד שֶׁעָשָׂה לוֹ עֹקֶץ כְּחַיָּה, וְחָזַר וּלְקָחוֹ מִמֶּנּוּ מִפְּנֵי כְּבוֹדוֹ. רַב הוּנָא אָמַר עֲשָׂאוֹ עֶבֶד מְכֻרָן בִּפְנֵי עַצְמוֹ, דְּאִי לָא לָעֵי לָא נָגֵיס. הוּא דַעְתֵּיהּ דְּרַבִּי חֲנִינָא דַּאֲמַר (איכה א, יד): נְתָנַנִי ה' בִּידֵי לֹא אוּכַל קוּם, לָעֵי בְּאוֹרָיְיתָא בְּלֵילָא וּבִימָמָא לָא מָטֵי. רַבִּי שְׁמוּאֵל חַתְנֵיהּ דְּרַבִּי חֲנִינָא חַבְרֵהוֹן דְּרַבָּנָן אָמַר, כָּאן הוּא עוֹשֶׂה נְשָׁמָה נֶפֶשׁ, וּלְהַלָּן הוּא עוֹשֶׂה נְשָׁמָה רוּחַ, מִנַּיִן לִתֵּן אֶת הָאָמוּר כָּאן לְהַלָּן, וְאֶת הָאָמוּר לְהַלָּן כָּאן, תַּלְמוּד לוֹמַר חַיִּים חַיִּים לִגְזֵרָה שָׁוָה. 22.2. וְהָאָדָם יָדַע וגו', רַבִּי הוּנָא וְרַבִּי יַעֲקֹב בְּרַבִּי אָבִין בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, לֹא שִׁמְשָׁה בְּרִיָּה קֹדֶם לְאָדָם הָרִאשׁוֹן, וַיֵּדַע אֵין כְּתִיב כָּאן, אֶלָּא וְהָאָדָם יָדַע אֶת חַוָּה אִשְׁתּוֹ, הוֹדִיעַ דֶּרֶךְ אֶרֶץ לַכֹּל. דָּבָר אַחֵר, וְהָאָדָם יָדַע, יָדַע מֵאֵיזוֹ שַׁלְוָה נִשְׁלָה, יָדַע מָה עָבְדַת לֵיהּ חַוָּה. אָמַר רַב אַחָא חִיוְיָא חִיוְיִךְ וְאַתְּ חִיוְיָא דְאָדָם. וַתַּהַר וַתֵּלֶד אֶת קַיִן, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שְׁלשָׁה פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְּשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. אָמַר לֵיהּ רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ שִׁבְעָה, קַיִּן וּתְאוֹמָתוֹ, וְהֶבֶל וּשְׁתֵּי תְאוֹמוֹתָיו, וַתֹּאמֶר קָנִיתִי אִישׁ אֶת ה', חָמַת לָהּ הָא אִיתְּתָא בְּנִין, אָמְרָה הָא קִנְיַן בַּעֲלִי בְּיָדִי. רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִין וְרַקִּין מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִים, הַאי אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר אִלּוּ נֶאֱמַר קָנִיתִי אִישׁ ה', הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת ה'. אָמַר לֵיהּ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק הוּא מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָּא אֶת ה', לְשֶׁעָבַר אָדָם נִבְרָא מֵאֲדָמָה, וְחַוָּה נִבְרֵאת מֵאָדָם, מִכָּאן וְאֵילָךְ (בראשית א, כו): בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, לֹא אִישׁ בְּלֹא אִשָּׁה וְלֹא אִשָּׁה בְּלֹא אִישׁ, וְלֹא שְׁנֵיהֶם בְּלֹא שְׁכִינָה. 53.15. וַיְהִי אֱלֹהִים אֶת הַנַּעַר וַיִּגְדָּל (בראשית כא, כ), רַבִּי יִשְׁמָעֵאל שָׁאַל אֶת רַבִּי עֲקִיבָא אָמַר לוֹ בִּשְׁבִיל שֶׁשִּׁמַּשְׁתָּ נַחוּם אִישׁ גַּם זוֹ עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, אַכִים וְרַקִּים מִעוּטִים, אֶתִין וְגַמִּין רִבּוּיִם, הָדֵין אֶת דִּכְתִיב הָכָא מַהוּ, אָמַר לוֹ אִלּוּ נֶאֱמַר וַיְהִי אֱלֹהִים הַנַּעַר, הָיָה הַדָּבָר קָשֶׁה, אֶלָּא אֶת הַנַּעַר. אָמַר לוֹ (דברים לב, מז): כִּי לֹא דָּבָר רֵק הוּא מִכֶּם, וְאִם רֵק מִכֶּם, שֶׁאֵין אַתֶּם יוֹדְעִים לִדְרשׁ, אֶלָא אֶת הַנַּעַר, הוּא וְחַמָּרָיו וְגַמָּלָיו וּבְנֵי בֵיתוֹ. (בראשית כא, כ): וַיְהִי רֹבֶה קַשָּׁת, רָבֶה וְקַשְׁיוּתוֹ עִמּוֹ [נסח אחר: וקשיותו אמו], רָבֶה, מִתְלַמֵּד בְּקֶּשֶׁת, רָבֶה עַל כָּל הַמּוֹרִים בַּקֶּשֶׁת. (בראשית כא, כא): וַיֵּשֶׁב בְּמִדְבַּר פָּארָן, אָמַר רַבִּי יִצְחָק זְרוֹק חוּטְרָא לַאֲוִירָא וְעַל עִקְרֵיהּ הוּא קָאֵים, כָּךְ לְפִי שֶׁכָּתוּב (בראשית טז, א): וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר, לְפִיכָךְ (בראשית כא, כא): וַתִּקַּח לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם. | 1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)." 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\"" 1.6. Rabbi Yehudah Bar Simon opened with (Daniel 2:22): \"He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him.\" \"He reveals the deep\"--this is Hell, as it says (Proverbs 9:18): \"He does not know there are spirits there,\" and it says (Isaiah 30:33): \"deep and large\". \"And secret\"--this is Paradise, as it says (Isaiah 4:6): \"for a cover and refuge from storm and rain,\" and it says (Psalms 31:21): \"You hide them in the cover of Your presence.\" Alternatively, \"he reveals the deep and secret\"--these are the acts of the wicked, as it says (Isaiah 29:15): \"Woe to the ones who seek deep from God to make their counsel secret.\" \"And secret\"--these are the acts of the wicked, as the verse states. \"He knows what is in the dark\"--these are the acts of the wicked, as it says in Isaiah: \"Their acts are in the dark.\" \"The light dwells with Him\"--these are the acts of the righteous, as it is written (Proverbs 4:18): \"The path of the righteous is like the light at dawn,\" and it says (Psalms 97:11): \"Light is sown for the righteous.\" Rabbi Abba Srungia said: \"The light dwells with Him\"--this is the Messiah, as it says (Isaiah 60:1): \"Arise, shine, for your light has come.\" Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, \"he revealed the dark and secret\". \"In the beginning God created the heavens,\" but it is not explained. Where is it explained? Here (Isaiah 40:22): \"He stretches out the heavens like a curtain.\" \"And the land,\" but it is not explained. Where is it explained? Here (Job 37:6): \"For He says to the snow: 'Fall on the earth.'\" and (Job 38:38) \"When the dust runs into a mass, and the clods cleave together.\" \"And God said: 'Let there be light,'\" and it is not explained. Where is it explained? (Psalms 104:2) \"You cover Yourself with light like a garment.\"" 1.14. Rabbi Yishmael asked Rabbi Akiva and said to him \"seeing as you served Nahum, the man from Gamzu, twenty two years, [who teaches that] iachand iraqare [hermeneutic tools for] dimunition ( imi'ut /i) and ietand igamare [tools for] expansion ( iribuy /i) what is your opinion on the ietwritten here; what is it?\" and he said to him: \"if it was said \"in the beginning God created heavens and earth\" we would say that the heavens and the earth are divinities.\" He said to him \"\"for this is no empty thing for you\" (Deuteronomy 32:47) and if it seems empty to you, then it is because you do not know to interpret correctly when you are not careful with it \"for it is your life\" (Deuteronomy 32:47). When is it your life? When you are careful with it.\" But, ietthe heavens, [this iet /i] expands to include the sun and moon and zodiac signs, and ietthe earth, [this iet /i] expands to include the trees and grass and the Garden of Eden. Rabbi Tanchuma from Rav Huna said \"And Bezalel son of Uri son of Hur from the tribe of Judah made what Moses commanded him\" (Exodus 38:22), does it not say \" ietall which Hashem commanded Moses\", even the words which he did not hear from the mouth of his master, he planned his judgment from what was spoken to Moses on Sinai. Rabbi Chonya in the name of Rabbi said \"\"The Torah of truth was from his mouth\" (Malachi 2:6) these are the words which he heard from the mouth of his master\". And the rabbis said \"For Hashem will be your confidence\" (Proverbs 3:26), even though you are confident in them, \"He will guard your foot from being caught\" (Proverbs 3:26)\". Rabbi Dosai said \"from erroneous decisions\". Rabbi Abbahu said \"from sin\". Rabbi Levi said \"from harm\". Said Rabbi Avdimus \"if you gave charity from your money, the Holy One, blessed be He, guards you from tariffs and from fines, from head-taxes and from forced contributions\". " 8.9. ... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence)." 22.2. Now the man knew his woman Chava, etc. Rabbi Huna and Rabbi Yaakov the son of Rabbi Avin, in the name of Rabbi Aba bar Kahana said: Before the man, the creations had never had sexual relations, behold here it is not written \"and he knows\" rather, and it is written \"and he knew\", that is, he made known the way of the land to all. Another interpretation: And Adam knew - he knew from what bliss he was expelled; he knew what Chava did to him. Said Rav Acha: Chivyiah [the snake] is your snake, and you are the snake of Adam. 'And she conceived and gave birth to Kayin' - Said Rabbi Eleazar ben Azaryiah three wonders happened on that day:on that day they were created, on that day they had relations, on that day they had children. Said Rabbi Yehoshua ben Korcha: two went up to the bed and seven descended, Kayin and his female twin, Hevel and his two female twins. 'And she said: I acquired a man with God' - the woman sees herself with a baby and says 'behold the acquiring of my husband [is definitely] in my hand.'Rabbi Ishmael asked Rabbi Akiva: since you have served Nachum Ish Gam Zu for twenty two years, and [he taught that] every 'ach' and every 'rak' make for exclusion and every 'et' and every 'gam' make for inclusion, in this verse what is 'et' doing here? He [Akiva] answered: if it were written 'I acquired a man of God [w/o the 'et']' that would be a difficult thing, rather it says 'I acquired a man with God'. He said to him: 'Because this is not an empty thing for you' (Devarim 32:47), and if it was empty, it is because of you, because you cannot LIDROSH, rather 'with God' [means] that in the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah [God’s presence]." |
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89. Anon., Sifre Deuteronomy, 48, 335 (2nd cent. CE - 4th cent. CE)
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90. Aristides of Athens, Apology, 8 (2nd cent. CE - 2nd cent. CE)
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91. Athenagoras, Apology Or Embassy For The Christians, 20.2-20.3 (2nd cent. CE - 2nd cent. CE)
| 20. If the absurdity of their theology were confined to saying that the gods were created, and owed their constitution to water, since I have demonstrated that nothing is made which is not also liable to dissolution, I might proceed to the remaining charges. But, on the one hand, they have described their bodily forms: speaking of Hercules, for instance, as a god in the shape of a dragon coiled up; of others as hundred-handed; of the daughter of Zeus, whom he begot of his mother Rhea; or of Demeter, as having two eyes in the natural order, and two in her forehead, and the face of an animal on the back part of her neck, and as having also horns, so that Rhea, frightened at her monster of a child, fled from her, and did not give her the breast (θηλή), whence mystically she is called Athêlâ, but commonly Phersephoné and Koré, though she is not the same as Athênâ, who is called Koré from the pupil of the eye - and, on the other hand, they have described their admirable achievements, as they deem them: how Kronos, for instance, mutilated his father, and hurled him down from his chariot, and how he murdered his children, and swallowed the males of them; and how Zeus bound his father, and cast him down to Tartarus, as did Ouranos also to his sons, and fought with the Titans for the government; and how he persecuted his mother Rhea when she refused to wed him, and, she becoming a she-dragon, and he himself being changed into a dragon, bound her with what is called the Herculean knot, and accomplished his purpose, of which fact the rod of Hermes is a symbol; and again, how he violated his daughter Phersephoné, in this case also assuming the form of a dragon, and became the father of Dionysus. In face of narrations like these, I must say at least this much, What that is becoming or useful is there in such a history, that we must believe Kronos, Zeus, Koré, and the rest, to be gods? Is it the descriptions of their bodies? Why, what man of judgment and reflection will believe that a viper was begotten by a god (thus Orpheus: - But from the sacred womb Phanes begot Another offspring, horrible and fierce, In sight a frightful viper, on whose head Were hairs: its face was comely; but the rest, From the neck downwards, bore the aspect dire of a dread dragon ); or who will admit that Phanes himself, being a first-born god (for he it was that was produced from the egg), has the body or shape of a dragon, or was swallowed by Zeus, that Zeus might be too large to be contained? For if they differ in no respect from the lowest brutes (since it is evident that the Deity must differ from the things of earth and those that are derived from matter), they are not gods. How, then, I ask, can we approach them as suppliants, when their origin resembles that of cattle, and they themselves have the form of brutes, and are ugly to behold? |
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92. Clement of Alexandria, Excerpts From Theodotus, 19.2 (2nd cent. CE - 3rd cent. CE)
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93. Clement of Alexandria, Exhortation To The Greeks, 2.16.1, 7.74.5 (2nd cent. CE - 3rd cent. CE)
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94. Clement of Alexandria, Miscellanies, 5.14.103, 5.89.4, 6.58.1, 7.1 (2nd cent. CE - 3rd cent. CE)
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95. Hippolytus, Refutation of All Heresies, 5.19.19, 5.25-5.27, 10.15 (2nd cent. CE - 3rd cent. CE)
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96. Irenaeus, Refutation of All Heresies, 1.12.1, 5.19.19, 5.23-5.28 (2nd cent. CE - 3rd cent. CE)
| 5.23. Since, then, we have explained the attempts (at a system) of the pseudo-gnostic Justinus, it appears likewise expedient in the following books to elucidate the opinions put forward in heresies following (in the way of consequence upon the doctrines of Justinus), and to leave not a single one of these (speculators) unrefuted. Our refutation will be accomplished by adducing the assertions made by them; such (at least of their statements) as are sufficient for making a public example (of these heretics). (And we shall attain our purpose), even though there should only be condemned the secret and ineffable (mysteries) practised among them, into which, silly mortals that they are, scarcely (even) with considerable labour are they initiated. Let us then see what also Simon affirms. |
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97. Justin, First Apology, 10.2 (2nd cent. CE - 2nd cent. CE)
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98. Justin, Dialogue With Trypho, 61.1, 62.4 (2nd cent. CE - 2nd cent. CE)
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99. Numenius of Apamea, Fragments, 8 (2nd cent. CE - 2nd cent. CE)
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100. Numenius of Apamea, Fragments, 8 (2nd cent. CE - 2nd cent. CE)
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101. Sextus, Outlines of Pyrrhonism, 2.156-2.162 (2nd cent. CE - 3rd cent. CE)
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102. Tatian, Oration To The Greeks, 7 (2nd cent. CE - 2nd cent. CE)
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103. Tertullian, Against Marcion, 1.16 (2nd cent. CE - 3rd cent. CE)
| 1.16. Since, then, that other world does not appear, nor its god either, the only resource left to them is to divide things into the two classes of visible and invisible, with two gods for their authors, and so to claim the invisible for their own, (the supreme) God. But who, except an heretical spirit, could ever bring his mind to believe that the invisible part of creation belongs to him who had previously displayed no visible thing, rather than to Him who, by His operation on the visible world, produced a belief in the invisible also, since it is far more reasonable to give one's assent after some samples (of a work) than after none? We shall see to what author even (your favourite) apostle attributes Colossians 1:16 the invisible creation, when we come to examine him. At present (we withhold his testimony), for we are for the most part engaged in preparing the way, by means of common sense and fair arguments, for a belief in the future support of the Scriptures also. We affirm, then, that this diversity of things visible and invisible must on this ground be attributed to the Creator, even because the whole of His work consists of diversities - of things corporeal and incorporeal; of animate and iimate; of vocal and mute of moveable and stationary; of productive and sterile; of arid and moist; of hot and cold. Man, too, is himself similarly tempered with diversity, both in his body and in his sensation. Some of his members are strong, others weak; some comely, others uncomely; some twofold, others unique; some like, others unlike. In like manner there is diversity also in his sensation: now joy, then anxiety; now love, then hatred; now anger, then calmness. Since this is the case, inasmuch as the whole of this creation of ours has been fashioned with a reciprocal rivalry among its several parts, the invisible ones are due to the visible, and not to be ascribed to any other author than Him to whom their counterparts are imputed, marking as they do diversity in the Creator Himself, who orders what He forbade, and forbids what He ordered; who also strikes and heals. Why do they take Him to be uniform in one class of things alone, as the Creator of visible things, and only them; whereas He ought to be believed to have created both the visible and the invisible, in just the same way as life and death, or as evil things and peace? And verily, if the invisible creatures are greater than the visible, which are in their own sphere great, so also is it fitting that the greater should be His to whom the great belong; because neither the great, nor indeed the greater, can be suitable property for one who seems to possess not even the smallest things. |
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104. Theophilus, To Autolycus, 2.4, 2.10, 2.13, 2.15, 2.18, 2.22 (2nd cent. CE - 3rd cent. CE)
| 2.4. Some of the philosophers of the Porch say that there is no God at all; or, if there is, they say that He cares for none but Himself; and these views the folly of Epicurus and Chrysippus has set forth at large. And others say that all things are produced without external agency, and that the world is uncreated, and that nature is eternal; and have dared to give out that there is no providence of God at all, but maintain that God is only each man's conscience. And others again maintain that the spirit which pervades all things is God. But Plato and those of his school acknowledge indeed that God is uncreated, and the Father and Maker of all things; but then they maintain that matter as well as God is uncreated, and aver that it is coeval with God. But if God is uncreated and matter uncreated, God is no longer, according to the Platonists, the Creator of all things, nor, so far as their opinions hold, is the monarchy of God established. And further, as God, because He is uncreated, is also unalterable; so if matter, too, were uncreated, it also would be unalterable, and equal to God; for that which is created is mutable and alterable, but that which is uncreated is immutable and unalterable. And what great thing is it if God made the world out of existent materials? For even a human artist, when he gets material from some one, makes of it what he pleases. But the power of God is manifested in this, that out of things that are not He makes whatever He pleases; just as the bestowal of life and motion is the prerogative of no other than God alone. For even man makes indeed an image, but reason and breath, or feeling, he cannot give to what he has made. But God has this property in excess of what man can do, in that He makes a work, endowed with reason, life, sensation. As, therefore, in all these respects God is more powerful than man, so also in this; that out of things that are not He creates and has created things that are, and whatever He pleases, as He pleases. 2.10. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called governing principle [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him. And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, In the beginning God created the heaven and the earth. First he named the beginning, and creation, then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, In the beginning God created the heavens and the earth. Then having spoken of their creation, he explains to us: And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water. This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God. 2.13. Moreover, his [Hesiod's] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. For the things which are impossible with men are possible with God. Luke 18:27 Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: At the first God created the heavens - that is, that by means of the first principle the heavens were made, as we have already shown. And by earth he means the ground and foundation, as by the deep he means the multitude of waters; and darkness he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, Let there be light. The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: It is God who made the heavens as a vault, and stretched them as a tent to dwell in. Isaiah 40:22 The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called firmament, and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants. 2.15. On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, they too are a type of the men who have wandered from God, abandoning His law and commandments. 2.18. But as to what relates to the creation of man, his own creation cannot be explained by man, though it is a succinct account of it which holy Scripture gives. For when God said, Let Us make man in Our image, after Our likeness, He first intimates the dignity of man. For God having made all things by His Word, and having reckoned them all mere bye-works, reckons the creation of man to be the only work worthy of His own hands. Moreover, God is found, as if needing help, to say, Let Us make man in Our image, after Our likeness. But to no one else than to His own Word and wisdom did He say, Let Us make. And when He had made and blessed him, that he might increase and replenish the earth, He put all things under his dominion, and at his service; and He appointed from the first that he should find nutriment from the fruits of the earth, and from seeds, and herbs, and acorns, having at the same time appointed that the animals be of habits similar to man's, that they also might eat of the seeds of the earth. 2.22. You will say, then, to me: You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him. Then he says, The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. |
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105. Arnobius, Against The Gentiles, 5.21 (3rd cent. CE - 4th cent. CE)
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106. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
| 12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש | 12a. The Gemara poses a question: bNow that it is derived fromthe phrase b“from one end of the heavens to the other,” why do Ineed the phrase b“since the day that God created man upon the earth”? /b,The Gemara answers that this phrase teaches us something else, baccording to Rabbi Elazar.As bRabbi Elazar said:The height of bAdam the first manreached bfrom the ground to the skies, as it is stated: “Since the day that God created man upon the earth,and from one end of the heavens” (Deuteronomy 4:32). bWhen he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me”(Psalms 139:5)., bRav Yehuda saidthat bRav said: Thesize of bAdam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,”which indicates that he spanned the entire length of the world. bOnce he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b,The Gemara asks: bIf so, thetwo parts of the bverse contradict each other,since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both bthis and that are one,the same, bmeasure. /b,§ The Gemara continues to discuss Creation: bRav Yehuda saidthat bRav said: Ten things were created on the first dayof Creation, band they areas follows: bHeaven and earth; itohuand ivohu /i,i.e., unformed and void; blight and darkness; wind and water; the length of day and the length of night. /b,All of these are derived from the Torah: bHeaven and earth, as it is written: “In the beginning God created the heaven and the earth”(Genesis 1:1). iTohuand ivohu /i, as it is written: “And the earth was unformed and void [ itohu vavohu /i]”(Genesis 1:2). bLight and darkness; darkness, as it is written: “And darkness was upon the face of the deep”(Genesis 1:2); blight, as it is written: “And God said: Let there be light”(Genesis 1:3). bWind and water, as it is written: “And the wind of God hovered over the face of the waters”(Genesis 1:2). bThe length of day and the length of night, as it is written: “And there was evening, and there was morning, one day”(Genesis 1:5)., bIt was taughtin the iTosefta /i: iTohu /iis ba green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him”(Psalms 18:12), indicating that a line of darkness surrounds the world. iVohu /i; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of itohuand stones of ivohu /i”(Isaiah 34:11), which demonstrates that itohuis a line and that ivohuis referring to stones.,The Gemara poses a question: bAndwas blight created on the first day? But isn’t it written: “And God set them in the firmament of the heaven”(Genesis 1:17), band it isalso bwritten: “And there was evening, and there was morning, a fourth day”(Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood bin accordance with Rabbi Elazar, as Rabbi Elazar said:The blight that the Holy One, Blessed be He, created on the first daywas not that of the sun but a different kind of light, bthrough which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corruptand that they might misuse this light for evil, bHe arose and concealed it from them, as it is stated: “And from the wicked their light is withheld”(Job 38:15)., bAnd for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good”(Genesis 1:4), band “good” is referring to noneother than the brighteous, as it is stated: “Sayof bthe righteous that it shall be goodfor them, for they shall eat the fruit of their actions” (Isaiah 3:10)., bWhen the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice”(Proverbs 13:9).,The Gemara comments: This is blikea dispute between itanna’im /i:The blight that the Holy One, Blessed be He, created onthe bfirst daywas so profound that bman could observe through it from one end of the world to the other;this is bthe statement of Rabbi Ya’akov. And the Rabbis say:This light bis the very same as the lights created on the first day, but they were not suspendedin their designated places in the firmament buntil the fourth day. /b,§ bRav Zutra bar Tuvya saidthat bRav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b,Scriptural proof is provided for this statement as follows: It was created bthrough wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding”(Proverbs 3:19); bthrough knowledge, as it is written: “With His knowledge the depths were broken up”(Proverbs 3:20); bthrough strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might”(Psalms 65:7); bthrough rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke”(Job 26:11); bthrough righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne”(Psalms 89:15); bthrough kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old”(Psalms 25:6)., bAnd Rav Yehuda saidthat bRav said,with regard to the same matter: bWhen the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp,whose cord lengthens as they unravel, buntil the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke”(Job 26:11). bAnd this isthe same as that which bReish Lakish said: What isthe meaning of that bwhich is written: “I am the Almighty God[iEl Shaddai/b]” (Genesis 17:1)? It means: bI am He Who said to the world “enough [dai],”instructing it to stop expanding. Similarly, bReish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers”(Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as bthe Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth”(Genesis 1:1), which indicates that heaven came first. bAnd Beit Hillel say:The bearth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven”(Genesis 2:4)., bBeit Hillel said to Beit Shammai: According to your words,does ba person build a second floor and buildthe first floor of bthe house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth”(Amos 9:6), indicating that the upper floor, heaven, was built above the earth. bBeit Shammai said to Beit Hillel: According to your words,does ba person make a stoolfor his feet, band make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool”(Isaiah 66:1). bBut the Rabbis say:Both bthis and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together”(Isaiah 48:13), implying that they were created as one.,The Gemara asks: bAnd the others,Beit Shammai and Beit Hillel, bwhat,in their opinion, bisthe meaning of b“together”?The Gemara responds: It means bthat they do not separate from each other.In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, bthe verses contradict each other,as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. bReish Lakish said: When they were created, Hefirst bcreatedthe bheavens and afterward created the earth, but when He spread themout and fixed them in their places, bHe spreadout bthe earth and afterward He spreadout bthe heavens. /b,Incidental to the above, the Gemara asks: bWhat isthe meaning and source of the word b“heaven” [ ishamayim /i]? Rabbi Yosei bar Ḥanina said:It is an acronym, ishesham mayim /i,meaning: That water is there. bIt was taught in a ibaraita /i: iShamayimmeans iesh umayim /i,fire and water, which bteaches that the Holy One, Blessed be He, brought themboth band combined them together, and madethe bfirmament from them. /b,§ The Gemara relates: bRabbi Yishmael asked Rabbi Akivaa question bwhen they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expoundand learn that beveryappearance of the word ietin the Torahis meant to teach something, bwhat would he expound fromthe phrase: b“The heaven and the earth”[iet hashamayim ve’et ha’aretz/b] (Genesis 1:1)? bHe said to him:These words should be expounded as follows: bHad it stated:In the beginning God created ihashamayim veha’aretz /i, i.e., the heaven and the earth, without the word iet /i, bI would have said: iShamayimis the name of the Holy One, Blessed be He,and the same goes for iaretz /i, and the verse would sound as if it meant that God, whose name is iShamayimand iAretz /i, created the world. bSince it states “ iet hashamayim ve’et ha’aretz /i,”it is clear that these are created objects and that ishamayim /imeans the bactual heavenand iaretz /iis the bactual earth.It is for this reason that the word ietis necessary. |
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107. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 16b. יכשל בו דאמר רבא בר מחסיא אמר רב חמא בר גוריא אמר רב בשביל משקל שני סלעים מילת שהוסיף יעקב ליוסף משאר אחיו נתגלגל הדבר וירדו אבותינו למצרים אמר רבי בנימן בר יפת רמז רמז לו שעתיד בן לצאת ממנו שיצא מלפני המלך בחמשה לבושי מלכות שנאמר ומרדכי יצא בלבוש מלכות תכלת וגו',(בראשית מה, יד) ויפול על צוארי בנימן אחיו כמה צוארין הוו ליה לבנימין אמר רבי אלעזר בכה על שני מקדשים שעתידין להיות בחלקו של בנימין ועתידין ליחרב ובנימין בכה על צואריו בכה על משכן שילה שעתיד להיות בחלקו של יוסף ועתיד ליחרב,(בראשית מה, יב) והנה עיניכם רואות ועיני אחי בנימין אמר רבי אלעזר אמר להם כשם שאין בלבי על בנימין אחי שלא היה במכירתי כך אין בלבי עליכם כי פי המדבר אליכם כפי כן לבי,(בראשית מה, כג) ולאביו שלח כזאת עשרה חמורים נושאים מטוב מצרים מאי מטוב מצרים אמר ר' בנימין בר יפת אמר רבי אלעזר שלח לו יין [ישן] שדעת זקנים נוחה הימנו,(בראשית נ, יח) וילכו גם אחיו ויפלו לפניו אמר רבי בנימין בר יפת אמר רבי אלעזר היינו דאמרי אינשי תעלא בעידניה סגיד ליה,תעלא מאי בצירותיה מאחווה אלא אי איתמר הכי איתמר (בראשית מז, לא) וישתחו ישראל על ראש המטה אמר רבי בנימין בר יפת אמר רבי אלעזר תעלא בעידניה סגיד ליה,(בראשית נ, כא) וינחם אותם וידבר על לבם אמר רבי בנימין בר יפת אמר רבי אלעזר מלמד שאמר להם דברים שמתקבלין על הלב ומה עשרה נרות לא יכלו לכבות נר אחד נר אחד היאך יכול לכבות עשרה נרות,(אסתר ח, טז) ליהודים היתה אורה ושמחה וששון ויקר אמר רב יהודה אורה זו תורה וכן הוא אומר (משלי ו, כג) כי נר מצוה ותורה אור שמחה זה יום טוב וכן הוא אומר (דברים טז, יד) ושמחת בחגך ששון זו מילה וכן הוא אומר (תהלים קיט, קסב) שש אנכי על אמרתך,ויקר אלו תפלין וכן הוא אומר (דברים כח, י) וראו כל עמי הארץ כי שם ה' נקרא עליך ויראו ממך ותניא רבי אליעזר הגדול אומר אלו תפלין שבראש,ואת פרשנדתא וגו' עשרת בני המן אמר רב אדא דמן יפו עשרת בני המן ועשרת צריך לממרינהו בנשימה אחת מאי טעמא כולהו בהדי הדדי נפקו נשמתייהו אמר רבי יוחנן ויו דויזתא צריך למימתחה בזקיפא כמורדיא דלברות מאי טעמא כולהו בחד זקיפא אזדקיפו,אמר רבי חנינא בר פפא דרש ר' שילא איש כפר תמרתא כל השירות כולן נכתבות אריח על גבי לבינה ולבינה על גבי אריח,חוץ משירה זו ומלכי כנען שאריח על גבי אריח ולבינה על גבי לבינה מ"ט שלא תהא תקומה למפלתן,ויאמר המלך לאסתר המלכה בשושן הבירה הרגו היהודים אמר רבי אבהו מלמד שבא מלאך וסטרו על פיו,ובבאה לפני המלך אמר עם הספר אמר אמרה מיבעי ליה אמר רבי יוחנן אמרה לו יאמר בפה מה שכתוב בספר,דברי שלום ואמת אמר רבי תנחום ואמרי לה אמר רבי אסי מלמד שצריכה שרטוט כאמיתה של תורה,ומאמר אסתר קיים מאמר אסתר אין דברי הצומות לא אמר רבי יוחנן דברי הצומות ומאמר אסתר קיים (את ימי) הפורים האלה,כי מרדכי היהודי משנה למלך אחשורוש וגדול ליהודים ורצוי לרוב אחיו לרוב אחיו ולא לכל אחיו מלמד שפירשו ממנו מקצת סנהדרין,אמר רב יוסף גדול ת"ת יותר מהצלת נפשות דמעיקרא חשיב ליה למרדכי בתר ד' ולבסוף בתר חמשה מעיקרא כתיב (עזרא ב, ב) אשר באו עם זרובבל ישוע נחמיה שריה רעליה מרדכי בלשן ולבסוף כתיב (נחמיה ז, ז) הבאים עם זרובבל ישוע נחמיה עזריה רעמיה נחמני מרדכי בלשן,אמר רב ואיתימא רב שמואל בר מרתא גדול תלמוד תורה יותר מבנין בית המקדש שכל זמן שברוך בן נריה קיים לא הניחו עזרא ועלה,אמר רבה אמר רב יצחק בר שמואל בר מרתא גדול תלמוד תורה יותר מכבוד אב ואם שכל אותן שנים שהיה יעקב אבינו בבית עבר לא נענש דאמר מר | 16b. bhehimself bshould stumbleby showing favoritism to Benjamin? bAs Rava bar Meḥaseyya saidthat bRav Ḥama bar Gurya saidthat bRav said: Due tothe weight of btwo sela of fine wool that Jacobgave to Joseph, which he badded towhat he gave bJoseph beyondwhat he gave bthe rest of his brothers,as he made him his special coat, bthe story progressed and our forefathers went down to Egypt.How then could Joseph have displayed similar favoritism toward Benjamin? bRabbi Binyamin bar Yefet said: Hewas not showing favoritism. Rather, he bintimated to him that a descendant was destined to issue from him who would go out from the presence of the kingwearing bfive royal garments, as it is stated: “And Mordecai went forthfrom the presence of the king bin royal apparel of sky blueand white, and with a great crown of gold, and with a wrap of fine linen and purple” (Esther 8:15).,The Gemara elaborates on certain elements in the story of Joseph and his brothers. The verse states with regard to Joseph: b“And he fell on his brother Benjamin’s neck [ itzavarei/b] and wept” (Genesis 45:14). The wording of the verse gives rise to a question, as the word itzavareiis plural, meaning necks: bHow many necks did Benjamin have,such that the verse should use the plural itzavareirather than the singular itzavar /i? bRabbi Elazar said:This intimates bthatJoseph bcried over the two Temples that were destined to be in thetribal bterritory of Benjamin and were destined to be destroyed.The same verse continues: b“And Benjamin wept on his neck”(Genesis 45:14); bhe cried over the tabernacle of Shiloh that was destined to be in thetribal bterritory of Joseph and was destined to be destroyed. /b,The verse states: b“And behold, your eyes see, and the eyes of my brother Benjamin”(Genesis 45:12). bRabbi Elazar said:Joseph bsaid tohis brothers as follows: bJust as Icertainly bharbor noresentment bin my heart toward my brother Benjamin, for he was noteven bpresent when I was sold, so too, I harbor noresentment btoward you.The verse continues: b“That it is my mouth [ iki fi /i] that speaks to you”(Genesis 45:12), i.e., bAs my mouth [ ikefi /i] is, so is my heart. /b,The verse states: b“And to his father he sent after this manner ten donkeys laden with the good things of Egypt”(Genesis 45:23). The Gemara asks: bWhat are “the good things of Egypt”that are mentioned but not specified here? bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: He sent him aged wine, which the elderly find pleasing. /b,Following Jacob’s death, it states concerning Joseph: b“And his brothers even went and fell down before him”(Genesis 50:18). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: Thisexplains the folk saying bthat people say: When the fox is in its hour, bow down to it,i.e., if a fox is appointed king, one must bow down before and submit oneself to it.,The Gemara expresses astonishment at the use of this parable: Are you calling Joseph ba fox? What, was he inferior to his brotherssuch that in relation to them you call him a fox? bRather, if such a statement was stated, it was stated as follows,not in connection with this verse, but rather in connection with a different verse. The verse states: b“And Israel bowed himself upon the head of the bed”(Genesis 47:31). With regard to this, bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said: When the fox is in its hour, bow down to it,as Jacob had to bow down before his son Joseph, who had reached greatness.,It says with regard to Joseph’s remarks to his brothers: b“And he comforted them and spoke to their hearts”(Genesis 50:21). bRabbi Binyamin bar Yefet saidthat bRabbi Elazar said:This bteaches that he spoke to them words that are acceptable to the heart,and alleviated their fears. This is what he said: bIf ten lights could not put out one light,as all of you were unable to do me harm, bhow can one light put out ten lights? /b,§ The Gemara returns to its explanation of the Megilla. The verse states: b“The Jews had light and gladness, and joy and honor”(Esther 8:16). bRav Yehuda said: “Light”; thisis referring to the bTorahthat they once again studied. bAnd similarly it says: “For the mitzva is a lamp and the Torah is light”(Proverbs 6:23). b“Gladness” [ isimḥa /i]; thisis referring to bthe Festivalsthat they once again observed. bAnd similarly it says: “And you shall be glad [ ivesamakhta /i] on your Festival”(Deuteronomy 16:14). b“Joy” [ isasson /i]; thisis referring to bcircumcision,as they once again circumcised their sons. bAnd similarly it says: “I rejoice [ isas /i] at Your word”(Psalms 119:162), which the Sages understood as referring to David’s rejoicing over the mitzva of circumcision., b“Honor”; this isreferring to bphylacteries,which they once again donned. bAnd similarly it says: “And all peoples of the earth will see that you are called by the name of the Lord; and they will be afraid of you”(Deuteronomy 28:10). bAnd it was taughtin a ibaraita /i: bRabbi Eliezer the Great said: Thisis referring to bthe phylacteries worn on the head.Haman had banned the fulfillment of all the mitzvot mentioned, but upon Haman’s demise the Jews returned to their observance.,The verse states: “And in Shushan the capital the Jews slew and destroyed five hundred men. bAnd Parshandatha… /band Vaizatha, bthe ten sons of Haman”(Esther 9:6–10). bRav Adda from Jaffa said:When reading the Megilla, the names of bthe ten sons of Haman andthe word b“ten” must be said in one breath. What is the reasonfor this? It is that btheir souls all departed together. Rabbi Yoḥa said:The letter ivavinthe name b“Vaizatha”is a lengthened ivavand bmust be elongated as a pole, like a steering oar of a ship [ iliberot /i]. What is the reasonfor this? To indicate that bthey were all hanged on one pole. /b, bRabbi Ḥanina bar Pappa saidthat bRabbi Sheila, a man of the village of Timarta, interpreteda verse bhomiletically: Allof bthe songsin the Bible bare writtenin the form of ba half brick arranged upon a whole brick and a whole brick arranged upon a half brick,i.e., each line of the song is divided into a stitch of text, referred to as a half brick, which is separated by a blank space, referred to as a whole brick, from the concluding stitch of that line of text.,The next line of the song inverts the sequence. bThis is the principle for all songs in the Bible exceptfor bthis song,referring to the list of Haman’s sons, bandthe song listing bthe kings of Canaanwho were defeated by Joshua. These two songs are written in the form of ba half brick arranged upon a half brick and a whole brick arranged upon a whole brick,i.e., one stitch of text over another, and one blank space over another. bWhat is the reasonthat these two songs are written in this anomalous fashion? bSo that they should never rise from their downfall.Just as a wall that is built in this manner will not stand, so too, these individuals should have no resurgence.,The verse states: b“And the king said to Esther the queen: The Jews have slainand destroyed five hundred men bin Shushan the capital,and also the ten sons of Haman; what have they done in the rest of the king’s provinces? Now what is your petition and it shall be granted to you; and what more do you request, and it shall be done” (Esther 9:12). bRabbi Abbahu said: This teaches that an angel came and slapped him on his mouth,so that he was unable to finish what he was saying; he started with a complaint about what the Jews were doing, but ended on an entirely different note.,The verse states: b“But when she came before the king, he said with a letter”(Esther 9:25). Why does it say: b“He said”? It should have said: “She said,”as it was Esther who changed the decree. bRabbi Yoḥa said: She said toAhasuerus: bLet it be said byword of bmouth,indicating that bthat which is written in the lettershould also be ordered verbally.,With regard to what is stated: b“Words of peace and truth”(Esther 9:30), bRabbi Tanḥum said, and some saythat bRabbi Asisaid: This bteaches thata Megilla scroll brequires scoring,i.e., that the lines for the text must be scored onto the parchment, bas the Torah itself,i.e., as is done in a Torah scroll.,The verses say: “The matters of the fasts and their cry. bAnd the decree of Esther confirmedthese matters of Purim” (Esther 9:31–32). The Gemara asks: Should we say that b“the decree of Esther” indeedconfirmed these matters of Purim, but b“the matters of the fasts”did bnot?But didn’t the fasts also contribute to the miracle? bRabbi Yoḥa said:These two verses, b“The matters of the fastsand their cry. bAnd the decree of Esther confirmed these matters of Purim,”should be read as one.,The verse states: b“For Mordecai the Jew was second to the king Ahasuerus, and great among the Jews, and accepted by the majority of his brethren”(Esther 10:3). The Gemara comments: The verse indicates that Mordecai was accepted only b“By the majority of his brethren,” but not by all his brethren.This bteaches that somemembers bof the Sanhedrin parted from him,because he occupied himself with community needs, and was therefore compelled to neglect his Torah study. They felt that this was a mistake and that he should have remained active on the Sanhedrin., bRav Yosef said: Studying Torah is greater than saving lives, as initially,when listing the Jewish leaders who came to Eretz Yisrael, bMordecai was mentioned after fourother people, bbut at the endhe was listed bafter five.This is taken to indicate that his involvement in governmental affairs instead of in Torah study lowered his stature one notch. The Gemara proves this: bAt first it is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan”(Ezra 2:2); bbut in the endin a later list bit is written: “Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, Raamiah, Nahmani, Mordecai, Bilshan”(Nehemiah 7:7)., bRav said, and some saythat bRav Shmuel bar Martasaid: bStudying Torah is greaterand more important bthan building the Temple.A proof of this is that bfor as long as Baruch ben Neriah was alivein Babylonia, bEzra,who was his disciple, bdid not leave him and go upto Eretz Yisrael to build the Temple., bRabba saidthat bRav Yitzḥak bar Shmuel bar Marta said: Studying Torah isgreater and bmoreimportant bthan honoring one’s father and mother,and a proof of this is bthat for all those years that our father Jacob spent in the house of Eberand studied Torah there bhe was not punishedfor having neglected to fulfill the mitzva of honoring one’s parents. bAs the Master said: /b |
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108. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 34a. מאי טעמא דר' יוסי בר יהודה דאמר קרא (במדבר לה, ל) עד אחד לא יענה בנפש למות למות הוא דאינו עונה אבל לזכות עונה ורבנן אמר ריש לקיש משום דמיחזי כנוגע בעדותו,ורבנן האי למות מאי דרשי ביה מוקמי ליה באחד מן התלמידים כדתניא אמר אחד מן העדים יש לי ללמד עליו זכות מניין שאין שומעין לו ת"ל עד אחד לא יענה מניין לאחד מן התלמידים שאמר יש לי ללמד עליו חובה מניין שאין שומעין לו ת"ל אחד לא יענה בנפש למות:,דיני נפשות המלמד כו': אמר רב לא שנו אלא בשעת משא ומתן אבל בשעת גמר דין מלמד זכות חוזר ומלמד חובה,מיתיבי למחרת משכימין ובאין המזכה אומר אני המזכה ומזכה אני במקומי המחייב אומר אני המחייב ומחייב אני במקומי המלמד חובה מלמד זכות אבל המלמד זכות אינו יכול לחזור וללמד חובה,והא למחרת גמר דין הוא וליטעמיך למחרת משא ומתן מי ליכא כי קתני בשעת משא ומתן,ת"ש דנין אלו כנגד אלו עד שיראה אחד מן המחייבין דברי המזכין ואם איתא ליתני נמי איפכא תנא אזכות קא מהדר אחובה לא קא מהדר,ת"ש דאמר ר' יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו ואמאי נימא אילו הוה קיים הדר ביה השתא מיהא לא הדר ביה,והא שלחו מתם לדברי ר' יוסי בר חנינא מוצא מכלל רבינו אין מוצא איתמר,תא שמע שני סופרי הדיינין עומדין לפניהן אחד מן הימין ואחד מן השמאל וכותבין דברי המזכין ודברי המחייבין,בשלמא דברי המחייבין למחר חזו טעמא אחרינא ובעו למעבד הלנת דין אלא דברי המזכין מאי טעמא לאו משום דאי חזו טעמא אחרינא לחובה לא משגחינן בהו,לא כדי שלא יאמרו שנים טעם אחד משני מקראות כדבעא מיניה רבי אסי מרבי יוחנן אמרו שנים טעם אחד משני מקראות מהו אמר ליה אין מונין להן אלא אחד,מנהני מילי אמר אביי דאמר קרא (תהלים סב, יב) אחת דבר אלהים שתים זו שמעתי כי עז לאלהים מקרא אחד יוצא לכמה טעמים ואין טעם אחד יוצא מכמה מקראות דבי ר' ישמעאל תנא (ירמיהו כג, כט) וכפטיש יפוצץ סלע מה פטיש זה מתחלק לכמה ניצוצות אף מקרא אחד יוצא לכמה טעמים,היכי דמי טעם אחד משני מקראות אמר רב זביד כדתנן מזבח מקדש את הראוי לו,רבי יהושע אומר כל הראוי לאשים אם עלה לא ירד שנאמר (ויקרא ו, ב) העולה על מוקדה מה עולה שהיא ראויה לאשים אם עלתה לא תרד אף כל שהוא ראוי לאשים אם עלה לא ירד,רבן גמליאל אומר כל הראוי למזבח אם עלה לא ירד שנאמר היא העולה על מוקדה על המזבח מה עולה שהיא ראויה לגבי מזבח אם עלתה לא תרד אף כל שהוא ראוי למזבח אם עלה לא ירד,ותרוייהו מאי קמרבו פסולין מר מייתי לה ממוקדה ומר מייתי לה ממזבח,והא התם מיפלג פליגי דקתני סיפא אין בין דברי רבן גמליאל לדברי ר' יהושע אלא הדם והנסכים שר"ג אומר לא ירדו ור' יהושע אומר ירדו,אלא אמר רב פפא כדתניא ר' יוסי הגלילי אומר מתוך שנאמר | 34a. The Gemara explains: bWhat is the reason of Rabbi Yosei, son of Rabbi Yehuda? As the verse states: “But one witness shall not testify against any person that he die.”One can infer: bThat he die isthe matter concerning bwhich he does not testify, but he does testify to acquit.The Gemara asks: bAndwhat is the reasoning of bthe Rabbis? Reish Lakish says:A witness cannot offer any statements beyond his testimony bbecause it appears as though he is biased in his testimony.If the court finds the accused liable based on the witness’s testimony, the witness could later be accused of being a conspiring witness. Therefore, it is to his advantage to have the court acquit the accused.,The Gemara asks: bAndas for bthe Rabbis,in bwhatmanner do bthey interpret thisterm: b“That he die”?The Gemara answers: bThey establish itas teaching the ihalakha bwith regard to one of the students. As it is taughtin a ibaraita /i: If bone of the witnesses said: I havethe ability bto teacha reason to bacquit him, from whereis it derived bthatthe court bdoes not listen to him? The verse states: “One witness shall not testify.” From whereis it derived bthatif there is bone of the students who said: I havethe ability bto teacha reason to deem bhim liable, from whereis it derived bthatthe court bdoes not listen to him? The verse states:“But bonewitness bshall not testify against any person that he die.” /b,§ The mishna teaches: In cases of bcapital law, one whoinitially bteachesa reason to deem the accused liable may then teach a reason to acquit, but one who initially teaches a reason to acquit him may not return and teach a reason to deem him liable. bRav says: They taughtthis ihalakha bonly with regard to the time ofthe bdeliberationsof the court, bbut at the time ofthe bverdict,one who initially bteachesa reason to bacquit may return and teacha reason to deem him bliable. /b,The Gemara braises an objectionfrom a mishna (40a): bThe following day,i.e., the day after the initial deliberations, the judges would barise early and cometo court. bOne whoyesterday was of the opinion to bacquit says: Isaid to bacquit, and I acquit in my place,i.e., I stand by my statement to acquit. bAnd one whoyesterday was of the opinion to bdeemhim bliable says: Isaid to bdeemhim bliable, and I deemhim bliable in my place. One whoyesterday btaughta reason to deem him bliable maythen bteacha reason to bacquit, but one whoyesterday btaughta reason to bacquit may notthen bteacha reason to deem him bliable. /b,The Gemara explains the objection: bBut the following day isat the time of bthe verdict,and the mishna rules that a judge who had said to acquit may not change his opinion. The Gemara questions this reading of the mishna: bAnd according to your reasoning, are there no deliberations on the following day?The deliberations may resume on the next day. Therefore, one can say that bwhenthe mishna bteachesthat the judge may not change his opinion, it is bwith regard to the time ofthe bdeliberations. /b,The Gemara suggests: bComeand bheara proof from the continuation of that mishna, which teaches that if the number of judges who deem him liable is one more than the number of judges who acquit, btheycontinue to bdeliberatethe matter, bthesejudges bagainst thosejudges, buntil one of those who deemshim bliable seesthe validity of bthe statements of those who acquitand changes his position, as the court does not condemn someone to death by a majority of one judge. The Gemara states its proof: bAnd if it is sothat one who initially bteachesa reason bto acquit may return and teacha reason to deem him bliable, letthe mishna balso teach the oppositepossibility. The Gemara explains: bThe itannais searching forscenarios of bacquittal,he bis not searching forscenarios of bliability.It may be that the ihalakhais the same in the opposite case, but the itannaprefers to employ an example of acquittal.,The Gemara suggests: bComeand bheara proof from a ibaraita /i: bAs Rabbi Yosei bar Ḥanina says:In a case where there was bone of the students whoargued to bacquit andthen bdied,the court bviews him as ifhe were balive and standing in his placeand voting to acquit. The Gemara asks: bBut why?According to the opinion of Rav, that a judge may change his opinion at the time of the verdict, blet us say:Perhaps bifthat student bwere alive,he would bretracthis opinion and find the accused liable. The Gemara explains: bNow, in any event,he bdid not retract fromhis opinion. The assumption is that he would not have changed his opinion, although one can do so.,The Gemara questions this explanation: bButthe Sages bsenta statement bfrom there,Eretz Yisrael: bAccording tothis version of bthe statement of Rabbi Yosei bar Ḥanina,he engages in ba dispute with our teacher,i.e., Rav. Apparently, the previous explanation, which reconciles their opinions, is incorrect. The Gemara answers: That tradition was not accurate, and it bwas statedthat he does bnotengage in ba disputewith Rav.,The Gemara suggests: bComeand bheara proof from a ibaraita /i: After the initial deliberations, btwo judges’ scribes stand beforethe court, bone on the right, and one on the left, and they write the statements of those who acquitthe accused band the statements of those who findhim bliable. /b,The Gemara explains the proof: bGranted,they write the bstatements of those who findthe accused bliableeven though they may not change their opinions, as bon the following day theymay bsee another reasonto find the accused liable, not the reason they gave the day before. bAndonce this new reason is given, the court bis required to perform a suspension of the trialuntil the following day, as they may not issue a verdict in cases of capital law on the same day as the deliberations. bBut what is the reasonthe scribes write bthe statements of those who acquitthe accused? Is it bnot becausethe ihalakhais that bifthe judges would bsee another reason tofind the accused bliable, we do not pay heed to them,and in order to ensure that the judges do not change their opinions, the scribes write their statements?,The Gemara answers: bNo,the reason they write their statements is bso that twoof the judges bshould not say one explanationto acquit bfrom twodifferent bverses.If two judges each say the same reason to acquit, but derive their reason from different verses, they are not counted as two votes. bAs Rabbi Asi asked of Rabbi Yoḥa:If btwoof the judges bsay one explanationto acquit bfrom twodifferent bverses, what isthe ihalakha /i? bRabbi Yoḥa said to him: We count them only as one,as it is clear that one of the derivations is in error.,§ The Gemara discusses the ruling of Rabbi Yoḥa: bFrom where is this matterderived? bAbaye says: As the verse states: “God has spoken once, twice I have heard this; that strength belongs to God”(Psalms 62:12). Abaye explains: bOne verseis stated by God and from it bemerge several explanations, but one explanation does not emerge from several verses.Alternatively, bthe school of Rabbi Yishmael taughtthat the verse states: “Is not My word like as fire? says the Lord; band like a hammer that breaks the rock in pieces”(Jeremiah 23:29). bJust as this hammer breaksa stone binto several fragments, so too, one verseis stated by God bandfrom it bemerge several explanations. /b,The Gemara clarifies: bWhat is considered one explanation from twodifferent bverses? Rav Zevid says: As we learnedin a mishna ( iZevaḥim83a): With regard to certain items that are disqualified from being sacrificed iab initio /i, once they have been placed on the altar they are nevertheless sacrificed, but bthe altar sanctifiesonly items bthat are suited for it,as the Gemara will explain. The itanna’imdisagree as to what is considered suited for the altar., bRabbi Yehoshua says: Anyitem bthat is suited tobe consumed by bthe fireon the altar, e.g., burnt-offerings and the portions of other offerings burned on the altar, bif it ascendedupon the altar, even if it is disqualified from being sacrificed iab initio /i, bit shall not descend.Since it was sanctified by its ascent upon the altar, it is sacrificed upon it, bas it is stated:“It is bthe burnt-offering on the pyreupon the altar” (Leviticus 6:2), from which it is derived: bJust aswith regard to ba burnt-offering that is suited tobe consumed by bthe fireon the altar, bif it ascended, it shall not descend, so toowith regard to banyitem bthat is suited tobe consumed by bthe fireon the altar, bif it ascended, it shall not descend. /b, bRabban Gamliel says:With regard to banyitem bthat is suited toascend upon bthe altar,even if it is not typically consumed, bif it ascended, it shall not descend,even if it is disqualified from being sacrificed iab initio /i, bas it is stated: “It is the burnt-offering on the pyre upon the altar,”from which it is derived: bJust as a burnt-offering that is fit for the altar, if it ascended, it shall not descend, so too anyitem bthat is fit for the altar, if it ascended, it shall not descend. /b,Rav Zevid explains: bAnd what do the two of them includeby means of these explanations? bDisqualifiedofferings, teaching that if they ascend they do not descend. One bSage,Rabbi Yehoshua, bbringsproof for bthis ihalakha bfromthe term b“on the pyre,” andone bSage,Rabban Gamliel, bbringsproof to bthis ihalakha bfromthe term “upon the baltar.”This is an example of one explanation from two different verses.,The Gemara questions this example: bBut there,Rabbi Yehoshua and Rabban Gamliel bdisagree,and their explanations cannot therefore be identical. bAs the latter clauseof that mishna bteaches: The difference between the statement of Rabban Gamliel and the statement of Rabbi Yehoshua is onlywith regard to disqualified bblood and libations,which are not consumed by the fire, but do ascend onto the altar, bas Rabban Gamliel says: They shall not descend,as they are fit to ascend on the altar, band Rabbi Yehoshua says: They shall descend,as they are not burned on the altar., bRather, Rav Pappa says:An example of one explanation from two different verses is bas it is taughtin a ibaraita /i: bRabbi Yosei HaGelili says: From the fact that it is stated: /b |
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109. Babylonian Talmud, Tamid, None (3rd cent. CE - 6th cent. CE)
| 31b. הראשון בראש וברגל הראש בימינו וחוטמו כלפי זרועו קרניו בין אצבעותיו בית שחיטתו מלמעלן והפדר נתון עליה הרגל של ימין בשמאלו ובית עורן לחוץ השני בשתי ידים של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ,השלישי בעוקץ וברגל העוקץ בימינו והאליה מדולדלת בין אצבעותיו ואצבע הכבד ושתי כליות עמו הרגל של שמאל בשמאלו ובית עורן לחוץ הרביעי בחזה ובגרה החזה בימינו והגרה בשמאלו וצלעותיו בין שני אצבעותיו החמישי בשתי דפנות של ימין בימינו ושל שמאל בשמאלו ובית עורן לחוץ הששי קרבים הנתונים בבזך וכרעים על גביהן מלמעלה,הז' בסולת השמיני בחביתים התשיעי ביין הלכו ונתנום מחצי כבש ולמטה במערבו ומלחום וירדו ובאו להן ללשכת הגזית לקרות את שמע:, big strongגמ׳ /strong /big תנא יד ורגל כעקידת יצחק בן אברהם:,לא היו כופתין את הטלה מאי טעמא רב הונא ורב חסדא חד אמר משום בזיון קדשים וחד אמר משום דמהלך בחוקי העמים,מאי בינייהו איכא בינייהו דכפתיה בשיראי אי נמי בהוצא דדהבא,תנן התם שלש עשרה שולחנות היו במקדש שמונה של שיש בבית המטבחיים שעליהם מדיחין את הקרבים,ב' במערבה של כבש אחד של שיש ואחד של כסף על של שיש נותנין את האברים ועל של כסף כלי שרת,ובאולם שנים מבפנים על פתח הבית אחד של כסף ואחד של זהב על של כסף נותנין לחם הפנים בכניסתו ועל של זהב ביציאתו,שמעלין בקודש ולא מורידין ואחד של זהב בפנים שעליו לחם הפנים תמיד,מכדי אין עניות במקום עשירות אמאי עבדי דשיש ניעבדו דכסף ניעבדו דזהב אמר רב חיננא בשם רבי אסי ורבי אסי בשם רבי שמואל בר רב יצחק מפני שהוא מרתיח:,של שחר היה נשחט על קרן מזרחית צפונית: מנא הני מילי אמר רב חסדא דאמר קרא (במדבר כח, ג) שנים ליום כנגד היום,תניא נמי הכי שנים ליום כנגד היום אתה אומר נגד היום או אינו אלא חובת היום כשהוא אומר (במדבר כח, ד) את הכבש אחד תעשה בבקר ואת הכבש השני תעשה בין הערבים הרי חובת היום אמור הא מה אני מקיים שנים ליום נגד היום,הא כיצד תמיד של שחר היה נשחט על קרן צפונית מערבית על טבעת שניה ושל בין הערבים היה נשחט על קרן צפונית מזרחית על טבעת שניה:,עשרה דברים שאל אלכסנדרוס מוקדון את זקני הנגב אמר להן | 31b. bThe firstpriest stood bwith the head and with theright hind blegof the animal. Since it was more significant, bthe headwas bin his righthand, band its nosewas turned btoward thepriest’s barm. Its hornswere bbetween his fingers,and bthe place of its slaughterwas babove, and the fats were placed upon it,to conceal the bloody place of slaughter. bThe righthind blegwas bin his lefthand, bandthe outer bsideof the leg, from which bits hidewas flayed, rather than the side on which the incision was made, was facing bout. The secondpriest stood bwiththe btwo forelegs.He held the brightforeleg bin his righthand bandthe bleftforeleg bin his lefthand, bandthe outer bsideof the leg, from which bits hidewas flayed, was facing bout. /b, bThe thirdpriest stood bwith the haunch and theleft hind bleg.He held bthe haunch in his righthand, band the tailwas bhanging between his fingers, and the finger- /blike protrusion bof the liver and the two kidneyswere bwith it.He held bthe lefthind bleg in his lefthand, bandthe outer bsideof the leg, from which bits hidewas flayed, was facing bout. The fourthpriest stood bwith the breast and with the cud,with bthe breast in his righthand band the cud in his lefthand, band itstwo bribswere attached to the cud bbetween his two fingers. The fifthpriest stood bwiththe btwo flanks;the brightflank was bin his righthand bandthe bleftflank bin his lefthand, bandthe outer bsidewas facing bout. The sixthpriest stood bwith the innards, whichwere bplaced in a vessel, andthe blower legswere placed batop them from above. /b, bThe seventhpriest stood bwith the fine flourof the meal offering that accompanies the daily offering. bThe eighthpriest stood bwith the griddle-cakeoffering sacrificed daily by the High Priest, half in the morning and half in the evening. bThe ninthpriest stood bwith the winefor the libations that accompany the daily offering. The nine priests bwent and placedthe items they were carrying on the area bfrom halfwayup bthe ramp and below,in the lower portion of the ramp, bon the westside of the ramp, band they saltedthe limbs and the meal offering. bAnd they descended and came to the Chamber of Hewn Stone to recitethe morning iShema /iand the other texts that they would recite, as explained at the beginning of the next chapter., strongGEMARA: /strong The mishna teaches that the priests would bind the lamb for the daily offering. With regard to this procedure, the Sages btaughtin a ibaraita /i: The animal’s bforeleg andhind blegare bound together, basin the bbinding of Isaac, son of Abraham. /b,The mishna teaches that the priests bwould not tie the lambby fastening all four of its legs together. The Gemara asks: bWhat is the reasonfor this? The Gemara answers: This is a matter of dispute between bRav Huna and Rav Ḥisda. Oneof these Sages bsaid:The animal is not tied bbecausethis would constitute bdegradation of sacred items; andthe other bone saidthat the animal is not tied bbecause thatmethod is the one adopted in pagan worship, and is therefore considered to be bwalking in the statutes of the nations,and the verse states: “You shall not walk in their statutes” (Leviticus 18:3).,The Gemara asks: bWhat isthe practical difference bbetweenthese opinions? The Gemara answers: There is a difference bbetweenthem in a case bwhereone btiesthe animal bwith silk [ ibeshira’ei /i],which would be considered to be treating the offering in the manner of the nations, but it is not degrading. bAlternatively,these opinions differ with regard to a case where the animal is tied bwith a thread of gold.As in the case of the silk, tying the animal with gold would be considered to be treating the offering in the manner of the nations, but it is not a degradation.,§ The mishna teaches that the innards were rinsed on marble tables in the slaughterhouse in the Temple. With regard to these tables, bwe learnedin a mishna belsewhere( iShekalim17b) that there bwere thirteen tables in the Temple. Eightof them were fashioned bfrom marbleand were located bin the slaughterhouse,north of the altar, bwherethe priests would slaughter the offerings of the most sacred order. bUpon thesetables bthey would wash the innardsof the offerings, as the cool marble preserved the freshness of the meat.,There were btwomore tables bon the westernside bof the ramp,south of the altar, bone of marble and one of silver. Onthe table bof marblethe priests would bplace the limbsbefore they would bring them up to the altar. bAnd onthe table bof silverthey would place the ninety-three bservice vesselsbrought out from the Chamber of Vessels each morning for the services of that day.,The mishna continues: bAnd in the Entrance Hallthere were btwotables bonits binside, near the opening to the Temple, one of silver and one of gold. Onthe table bof silverthe priests would bplace the shewbread before its entranceto the Sanctuary, after it was baked on Shabbat eve. bAnd onthe table bof goldthey would place the old shewbread bupon its exitfrom the Sanctuary, to be divided among the priests.,The shewbread was not placed on a silver table upon its exit from the Sanctuary, basone bpromotes inmatters of bsanctity andone bdoes not demote.Since in the interim the shewbread had been placed on the golden Table for the shewbread inside the Sanctuary, upon its removal it was not placed on anything other than a golden table. bAndlastly, there was bonetable bof gold insidethe Sanctuary. This was the Table for the shewbread, bupon which the shewbread alwaysrested (see Exodus 25:23–30).,The Gemara asks: bSincethere is a principle that btheremay be bno poverty in a place of wealth,i.e., the Temple must always be run in a lavish manner, why did they bfashionany tables bof marble? Let them fashionall the tables bof silver,due to the grandeur of the Temple, or blet them fashionthem all bof gold. Rav Ḥina says in the name of Rabbi Asi, and Rabbi Asisays bin the name of Rabbi Shmuel bar Rav Yitzḥak:Gold and silver tables are unfit for the sacrificial limbs bbecausemetal bscalds.Unlike marble, metal can become very hot in the sun, and this might cause the sacrificial limbs to deteriorate.,§ The mishna teaches that the daily offering bof the morning was slaughtered at the northwest cornerof the altar, in the first ring of the second row from the south, which is called the second ring, whereas the daily offering of the afternoon was slaughtered at the northeast corner of the altar, at the second ring. The Gemara asks: bFrom where are these mattersderived? bRav Ḥisda said: As the verse states,with regard to the daily offering: “This is the offering made by fire that you shall bring to the Lord: Lambs of the first year without blemish, btwo by day,for a continual burnt offering” (Numbers 28:3). The phrase “two by day” indicates that the lamb must be slaughtered boppositethe light of bthe day.Since Eretz Yisrael is north of the equator, the sun is always in the southern part of the sky. The first ring, then, is always in the long shadow of the altar, and only the second ring falls under direct sunlight., bThis is also taughtin a ibaraita /i, that the phrase b“two by day”teaches that the lamb must be slaughtered boppositethe light of bthe day.The ibaraitaasks: bDo you saythat this means boppositethe light of bthe day, ordoes it bonlymean that two lambs must be sacrificed for the bobligation ofeach bday?The ibaraitaanswers that bwhenthe verse bstates: “One lamb you shall sacrifice in the morning, and the other lamb you shall sacrifice in the afternoon”(Numbers 28:4), bthe obligation ofeach bday isthereby bstatedexplicitly. bHow,then, bdo I realizethe meaning of b“two by day”?This teaches that the lamb must be slaughtered boppositethe light of bthe day. /b,The ibaraitaconcludes: bHow so,i.e., how can this principle be applied to both the morning and the afternoon offerings? The bdaily offering of the morning was slaughtered oppositethe bnorthwest cornerof the altar, bonthe bsecond ring,across from the sun, which rises in the east. bAndthe daily offering bof the afternoon was slaughtered oppositethe bnortheast cornerof the altar, bonthe fourth ring of the second row, also called the bsecond ring,again across from the sun, which is located in the west in the afternoon.,§ With regard to the position of the sun, the Gemara relates that bAlexander of Macedon asked the Elders of the Negevabout bten matters. He said to them: /b |
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110. Eusebius of Caesarea, Ecclesiastical History, 6.16.1-6.16.3 (3rd cent. CE - 4th cent. CE)
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111. Nag Hammadi, The Paraphrase of Shem, 10.25 (3rd cent. CE - 3rd cent. CE)
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112. Origen, Commentary On Matthew, 15.14 (3rd cent. CE - 3rd cent. CE)
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113. Ambrose, Hexameron, 1.2.5, 1.4.15 (4th cent. CE - 4th cent. CE)
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114. Augustine, Confessions, 13.1, 13.8, 13.12 (4th cent. CE - 5th cent. CE)
| 13.1. 1. I Call upon You, my God, my mercy, who made me, and who did not forget me, though forgetful of You. I call You into my soul, which by the desire which Thou inspirest in it Thou preparest for Your reception. Do not Thou forsake me calling upon You, who anticipated me before I called, and importunately urged with manifold calls that I should hear You from afar, and be converted, and call upon You who called me. For Thou, O Lord, have blotted out all my evil deserts, that You might not repay into my hands wherewith I have fallen from You, and You have anticipated all my good deserts, that You might repay into Your hands wherewith You made me; because before I was, You were, nor was I [anything] to which You might grant being. And yet behold, I am, out of Your goodness, anticipating all this which You have made me, and of which You have made me. For neither had Thou stood in need of me, nor am I such a good as to be helpful unto You, my Lord and God; not that I may so serve You as though You were fatigued in working, or lest Your power may be less if lacking my assistance nor that, like the land, I may so cultivate You that You would be uncultivated did I cultivate You not but that I may serve and worship You, to the end that I may have well-being from You; from whom it is that I am one susceptible of well-being. 13.8. 9. The angels fell, the soul of man fell and they have thus indicated the abyss in that dark deep, ready for the whole spiritual creation, unless You had said from the beginning, Let there be light, and there had been light, and every obedient intelligence of Your celestial City had cleaved to You, and rested in Your Spirit, which unchangeably is borne over everything changeable. Otherwise, even the heaven of heavens itself would have been a darksome deep, whereas now it is light in the Lord. For even in that wretched restlessness of the spirits who fell away, and, when unclothed of the garments of Your light, discovered their own darkness, dost Thou sufficiently disclose how noble You have made the rational creature; to which nought which is inferior to You will suffice to yield a happy rest, and so not even herself. For Thou, O our God, shall enlighten our darkness; from You are derived our garments of light, and then shall our darkness be as the noonday. Give Yourself unto me, O my God, restore Yourself unto me; behold, I love You, and if it be too little, let me love You more strongly. I cannot measure my love, so that I may come to know how much there is yet wanting in me, ere my life run into Your embracements, and not be turned away until it be hidden in the secret place of Your Presence. This only I know, that woe is me except in You - not only without, but even also within myself; and all plenty which is not my God is poverty to me. 13.12. 13. Proceed in your confession, say to the Lord your God, O my faith, Holy, Holy, Holy, O Lord my God, in Your name have we been baptized, Father, Son, and Holy Ghost, in Your name do we baptize, Father, Son, and Holy Ghost, Matthew 28:19 because among us also in His Christ did God make heaven and earth, namely, the spiritual and carnal people of His Church. Yea, and our earth, before it received the form of doctrine, Romans 6:17 was invisible and formless, and we were covered with the darkness of ignorance. For Thou correctest man for iniquity, and Your judgments are a great deep. But because Your Spirit was borne over the waters, Genesis 1:3 Your mercy forsook not our misery, and Thou said, Let there be light, Repent, for the kingdom of heaven is at hand. Matthew 3:2 Repent, let there be light. And because our soul was troubled within us, we remembered You, O Lord, from the land of Jordan, and that mountain equal unto Yourself, but little for our sakes; and upon our being displeased with our darkness, we turned unto You, and there was light. And, behold, we were sometimes darkness, but now light in the Lord. Ephesians 5:8 |
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115. Augustine, Commentary On Genesis, 5.5.13 (4th cent. CE - 5th cent. CE)
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116. Augustine, The City of God, 8.11 (4th cent. CE - 5th cent. CE)
| 8.11. Certain partakers with us in the grace of Christ, wonder when they hear and read that Plato had conceptions concerning God, in which they recognize considerable agreement with the truth of our religion. Some have concluded from this, that when he went to Egypt he had heard the prophet Jeremiah, or, while travelling in the same country, had read the prophetic scriptures, which opinion I myself have expressed in certain of my writings. But a careful calculation of dates, contained in chronological history, shows that Plato was born about a hundred years after the time in which Jeremiah prophesied, and, as he lived eighty-one years, there are found to have been about seventy years from his death to that time when Ptolemy, king of Egypt, requested the prophetic scriptures of the Hebrew people to be sent to him from Judea, and committed them to seventy Hebrews, who also knew the Greek tongue, to be translated and kept. Therefore, on that voyage of his, Plato could neither have seen Jeremiah, who was dead so long before, nor have read those same scriptures which had not yet been translated into the Greek language, of which he was a master, unless, indeed, we say that, as he was most earnest in the pursuit of knowledge, he also studied those writings through an interpreter, as he did those of the Egyptians, - not, indeed, writing a translation of them (the facilities for doing which were only gained even by Ptolemy in return for munificent acts of kindness, though fear of his kingly authority might have seemed a sufficient motive), but learning as much as he possibly could concerning their contents by means of conversation. What warrants this supposition are the opening verses of Genesis: In the beginning God made the heaven and earth. And the earth was invisible, and without order; and darkness was over the abyss: and the Spirit of God moved over the waters. Genesis 1:1-2 For in the Tim us, when writing on the formation of the world, he says that God first united earth and fire; from which it is evident that he assigns to fire a place in heaven. This opinion bears a certain resemblance to the statement, In the beginning God made heaven and earth. Plato next speaks of those two intermediary elements, water and air, by which the other two extremes, namely, earth and fire, were mutually united; from which circumstance he is thought to have so understood the words, The Spirit of God moved over the waters. For, not paying sufficient attention to the designations given by those scriptures to the Spirit of God, he may have thought that the four elements are spoken of in that place, because the air also is called spirit. Then, as to Plato's saying that the philosopher is a lover of God, nothing shines forth more conspicuously in those sacred writings. But the most striking thing in this connection, and that which most of all inclines me almost to assent to the opinion that Plato was not ignorant of those writings, is the answer which was given to the question elicited from the holy Moses when the words of God were conveyed to him by the angel; for, when he asked what was the name of that God who was commanding him to go and deliver the Hebrew people out of Egypt, this answer was given: I am who am; and you shall say to the children of Israel, He who is sent me unto you; Exodus 3:14 as though compared with Him that truly is, because He is unchangeable, those things which have been created mutable are not - a truth which Plato zealously held, and most diligently commended. And I know not whether this sentiment is anywhere to be found in the books of those who were before Plato, unless in that book where it is said, I am who am; and you shall say to the children of Israel, who is sent me unto you. |
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117. Epiphanius, Panarion, 64.3.5-64.3.7 (4th cent. CE - 5th cent. CE)
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118. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE)
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119. Proclus, In Platonis Timaeum Commentarii, 2.302 (5th cent. CE - 5th cent. CE)
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120. Orphic Hymns., Fragments, 58
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