1. Septuagint, Tobit, 6.9 (th cent. BCE - 2nd cent. BCE)
| 6.9. When they approached Ecbatana |
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2. Hebrew Bible, Deuteronomy, 1.41, 5.5, 5.8, 6.5, 10.9, 13.7, 22.2, 22.5, 23.13-23.15, 30.9, 32.7-32.9 (9th cent. BCE - 3rd cent. BCE)
| 1.41. וַתַּעֲנוּ וַתֹּאמְרוּ אֵלַי חָטָאנוּ לַיהוָה אֲנַחְנוּ נַעֲלֶה וְנִלְחַמְנוּ כְּכֹל אֲשֶׁר־צִוָּנוּ יְהוָה אֱלֹהֵינוּ וַתַּחְגְּרוּ אִישׁ אֶת־כְּלֵי מִלְחַמְתּוֹ וַתָּהִינוּ לַעֲלֹת הָהָרָה׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 10.9. עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ׃ 13.7. כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃ 22.2. וְאִם־לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל־תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרֹשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ׃ 22.2. וְאִם־אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא־נִמְצְאוּ בְתוּלִים לנער [לַנַּעֲרָה׃] 22.5. לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ 23.13. וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃ 23.14. וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃ 23.15. כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃ 30.9. וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃ 32.7. זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דּוֹר־וָדוֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 32.9. כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ׃ | 1.41. Then ye answered and said unto me: ‘We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us.’ And ye girded on every man his weapons of war, and deemed it a light thing to go up into the hill-country." 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 10.9. Wherefore Levi hath no portion nor inheritance with his brethren; the LORD is his inheritance, according as the LORD thy God spoke unto him.—" 13.7. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;" 22.2. And if thy brother be not nigh unto thee, and thou know him not, then thou shalt bring it home to thy house, and it shall be with thee until thy brother require it, and thou shalt restore it to him." 22.5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God." 23.13. Thou shalt have a place also without the camp, whither thou shalt go forth abroad." 23.14. And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee." 23.15. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee." 30.9. And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;" 32.7. Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." 32.9. For the portion of the LORD is His people, Jacob the lot of His inheritance." |
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3. Hebrew Bible, Exodus, 3.14-3.15, 15.10, 15.17-15.18, 16.7, 16.10, 16.23, 19.6, 20.4-20.5, 24.16-24.17, 25.8, 25.39, 26.35, 31.2-31.3, 33.18-33.20, 40.34-40.35 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 16.7. וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו [תַלִּינוּ] עָלֵינוּ׃ 16.23. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 25.39. כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃ 26.35. וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃ 31.2. רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃ 31.3. וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃ 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׃ 40.34. וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ 40.35. וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters." 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 16.7. and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’" 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 16.23. And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’" 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 25.8. And let them make Me a sanctuary, that I may dwell among them." 25.39. of a talent of pure gold shall it be made, with all these vessels." 26.35. And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south; and thou shalt put the table on the north side." 31.2. ’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah;" 31.3. and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship," 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.’" 40.34. Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle." 40.35. And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.—" |
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4. Hebrew Bible, Genesis, 1.1-1.4, 1.6-1.7, 1.9, 1.11, 1.14, 1.16-1.17, 1.20-1.21, 1.23-1.31, 2.1-2.6, 2.8-2.27, 2.35, 3.1-3.9, 3.11, 3.13-3.24, 4.2, 4.5-4.15, 4.22-4.24, 4.26, 5.1-5.6, 5.24, 5.29, 6.1-6.9, 6.12-6.14, 6.17-6.18, 7.6, 7.11, 7.15, 7.21-7.23, 8.1-8.2, 8.4-8.6, 8.9, 8.15-8.18, 8.20-8.21, 9.1-9.17, 9.19-9.27, 11.31, 12.1, 12.4-12.5, 12.7, 12.10, 12.14-12.15, 12.17, 15.2-15.18, 16.1, 17.5, 17.17, 18.1-18.3, 18.6-18.8, 18.10-18.12, 18.14-18.15, 19.24-19.25, 20.7, 21.25, 24.7, 25.21, 25.27, 26.1, 26.17-26.22, 27.3, 28.12-28.15, 28.21, 29.31, 30.2, 31.11-31.13, 31.17-31.19, 35.2, 35.18, 42.20 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.11. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.16. וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃ 1.17. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.23. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃ 1.24. וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ 1.25. וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃ 1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 2.1. וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃ 2.1. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ 2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.4. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃ 2.5. וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה׃ 2.6. וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.11. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ 2.12. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃ 2.13. וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃ 2.14. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃ 2.15. וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 2.25. וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.8. וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 3.11. וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃ 3.13. וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃ 3.14. וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 4.12. כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃ 4.13. וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 4.15. וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃ 4.22. וְצִלָּה גַם־הִוא יָלְדָה אֶת־תּוּבַל קַיִן לֹטֵשׁ כָּל־חֹרֵשׁ נְחֹשֶׁת וּבַרְזֶל וַאֲחוֹת תּוּבַל־קַיִן נַעֲמָה׃ 4.23. וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ הַאְזֵנָּה אִמְרָתִי כִּי אִישׁ הָרַגְתִּי לְפִצְעִי וְיֶלֶד לְחַבֻּרָתִי׃ 4.24. כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה׃ 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.4. וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃ 5.6. וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃ 6.13. וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל־בָּשָׂר בָּא לְפָנַי כִּי־מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת־הָאָרֶץ׃ 6.14. עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃ 6.17. וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃ 6.18. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃ 7.6. וְנֹחַ בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם עַל־הָאָרֶץ׃ 7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 7.15. וַיָּבֹאוּ אֶל־נֹחַ אֶל־הַתֵּבָה שְׁנַיִם שְׁנַיִם מִכָּל־הַבָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים׃ 7.21. וַיִּגְוַע כָּל־בָּשָׂר הָרֹמֵשׂ עַל־הָאָרֶץ בָּעוֹף וּבַבְּהֵמָה וּבַחַיָּה וּבְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ וְכֹל הָאָדָם׃ 7.22. כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃ 7.23. וַיִּמַח אֶת־כָּל־הַיְקוּם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמַיִם וַיִּמָּחוּ מִן־הָאָרֶץ וַיִשָּׁאֶר אַךְ־נֹחַ וַאֲשֶׁר אִתּוֹ בַּתֵּבָה׃ 8.1. וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃ 8.1. וַיִּזְכֹּר אֱלֹהִים אֶת־נֹחַ וְאֵת כָּל־הַחַיָּה וְאֶת־כָּל־הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל־הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם׃ 8.2. וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ׃ 8.2. וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם׃ 8.4. וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ עַל הָרֵי אֲרָרָט׃ 8.5. וְהַמַּיִם הָיוּ הָלוֹךְ וְחָסוֹר עַד הַחֹדֶשׁ הָעֲשִׂירִי בָּעֲשִׂירִי בְּאֶחָד לַחֹדֶשׁ נִרְאוּ רָאשֵׁי הֶהָרִים׃ 8.6. וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וַיִּפְתַּח נֹחַ אֶת־חַלּוֹן הַתֵּבָה אֲשֶׁר עָשָׂה׃ 8.9. וְלֹא־מָצְאָה הַיּוֹנָה מָנוֹחַ לְכַף־רַגְלָהּ וַתָּשָׁב אֵלָיו אֶל־הַתֵּבָה כִּי־מַיִם עַל־פְּנֵי כָל־הָאָרֶץ וַיִּשְׁלַח יָדוֹ וַיִּקָּחֶהָ וַיָּבֵא אֹתָהּ אֵלָיו אֶל־הַתֵּבָה׃ 8.15. וַיְדַבֵּר אֱלֹהִים אֶל־נֹחַ לֵאמֹר׃ 8.16. צֵא מִן־הַתֵּבָה אַתָּה וְאִשְׁתְּךָ וּבָנֶיךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃ 8.17. כָּל־הַחַיָּה אֲשֶׁר־אִתְּךָ מִכָּל־בָּשָׂר בָּעוֹף וּבַבְּהֵמָה וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ הוצא [הַיְצֵא] אִתָּךְ וְשָׁרְצוּ בָאָרֶץ וּפָרוּ וְרָבוּ עַל־הָאָרֶץ׃ 8.18. וַיֵּצֵא־נֹחַ וּבָנָיו וְאִשְׁתּוֹ וּנְשֵׁי־בָנָיו אִתּוֹ׃ 8.21. וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7. וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 9.14. וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃ 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.17. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.19. שְׁלֹשָׁה אֵלֶּה בְּנֵי־נֹחַ וּמֵאֵלֶּה נָפְצָה כָל־הָאָרֶץ׃ 9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22. וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23. וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24. וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 11.31. וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.4. וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן׃ 12.5. וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 12.15. וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה וַיְהַלְלוּ אֹתָהּ אֶל־פַּרְעֹה וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 15.7. וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ׃ 15.8. וַיֹּאמַר אֲדֹנָי יֱהוִה בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה׃ 15.9. וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל׃ 15.11. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃ 15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 15.13. וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃ 15.14. וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל׃ 15.15. וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה׃ 15.16. וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה׃ 15.17. וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 16.1. וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ וְלָהּ שִׁפְחָה מִצְרִית וּשְׁמָהּ הָגָר׃ 16.1. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הַרְבָּה אַרְבֶּה אֶת־זַרְעֵךְ וְלֹא יִסָּפֵר מֵרֹב׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.17. וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 18.15. וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃ 19.24. וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃ 19.25. וַיַּהֲפֹךְ אֶת־הֶעָרִים הָאֵל וְאֵת כָּל־הַכִּכָּר וְאֵת כָּל־יֹשְׁבֵי הֶעָרִים וְצֶמַח הָאֲדָמָה׃ 20.7. וְעַתָּה הָשֵׁב אֵשֶׁת־הָאִישׁ כִּי־נָבִיא הוּא וְיִתְפַּלֵּל בַּעַדְךָ וֶחְיֵה וְאִם־אֵינְךָ מֵשִׁיב דַּע כִּי־מוֹת תָּמוּת אַתָּה וְכָל־אֲשֶׁר־לָךְ׃ 21.25. וְהוֹכִחַ אַבְרָהָם אֶת־אֲבִימֶלֶךְ עַל־אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ׃ 24.7. יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃ 25.21. וַיֶּעְתַּר יִצְחָק לַיהוָה לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא וַיֵּעָתֶר לוֹ יְהוָה וַתַּהַר רִבְקָה אִשְׁתּוֹ׃ 25.27. וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃ 26.1. וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶּלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה׃ 26.1. וַיֹּאמֶר אֲבִימֶלֶךְ מַה־זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת־אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם׃ 26.17. וַיֵּלֶךְ מִשָּׁם יִצְחָק וַיִּחַן בְּנַחַל־גְּרָר וַיֵּשֶׁב שָׁם׃ 26.18. וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו׃ 26.19. וַיַּחְפְּרוּ עַבְדֵי־יִצְחָק בַּנָּחַל וַיִּמְצְאוּ־שָׁם בְּאֵר מַיִם חַיִּים׃ 26.21. וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ 26.22. וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב יְהוָה לָנוּ וּפָרִינוּ בָאָרֶץ׃ 27.3. וְעַתָּה שָׂא־נָא כֵלֶיךָ תֶּלְיְךָ וְקַשְׁתֶּךָ וְצֵא הַשָּׂדֶה וְצוּדָה לִּי צידה [צָיִד׃] 27.3. וַיְהִי כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת־יַעֲקֹב וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 28.13. וְהִנֵּה יְהוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ׃ 28.14. וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרֲכוּ בְךָ כָּל־מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ׃ 28.15. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃ 28.21. וְשַׁבְתִּי בְשָׁלוֹם אֶל־בֵּית אָבִי וְהָיָה יְהוָה לִי לֵאלֹהִים׃ 29.31. וַיַּרְא יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה׃ 30.2. וַיִּחַר־אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָטֶן׃ 30.2. וַתֹּאמֶר לֵאָה זְבָדַנִי אֱלֹהִים אֹתִי זֵבֶד טוֹב הַפַּעַם יִזְבְּלֵנִי אִישִׁי כִּי־יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים וַתִּקְרָא אֶת־שְׁמוֹ זְבֻלוּן׃ 31.11. וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם יַעֲקֹב וָאֹמַר הִנֵּנִי׃ 31.12. וַיֹּאמֶר שָׂא־נָא עֵינֶיךָ וּרְאֵה כָּל־הָעַתֻּדִים הָעֹלִים עַל־הַצֹּאן עֲקֻדִּים נְקֻדִּים וּבְרֻדִּים כִּי רָאִיתִי אֵת כָּל־אֲשֶׁר לָבָן עֹשֶׂה לָּךְ׃ 31.13. אָנֹכִי הָאֵל בֵּית־אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן־הָאָרֶץ הַזֹּאת וְשׁוּב אֶל־אֶרֶץ מוֹלַדְתֶּךָ׃ 31.19. וְלָבָן הָלַךְ לִגְזֹז אֶת־צֹאנוֹ וַתִּגְנֹב רָחֵל אֶת־הַתְּרָפִים אֲשֶׁר לְאָבִיהָ׃ 35.2. וַיֹּאמֶר יַעֲקֹב אֶל־בֵּיתוֹ וְאֶל כָּל־אֲשֶׁר עִמּוֹ הָסִרוּ אֶת־אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתֹכְכֶם וְהִטַּהֲרוּ וְהַחֲלִיפוּ שִׂמְלֹתֵיכֶם׃ 35.2. וַיַּצֵּב יַעֲקֹב מַצֵּבָה עַל־קְבֻרָתָהּ הִוא מַצֶּבֶת קְבֻרַת־רָחֵל עַד־הַיּוֹם׃ 35.18. וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן־אוֹנִי וְאָבִיו קָרָא־לוֹ בִנְיָמִין׃ | 1.1. In the beginning God created the heaven and the earth." 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 1.3. And God said: ‘Let there be light.’ And there was light." 1.4. And God saw the light, that it was good; and God divided the light from the darkness." 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’" 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so." 1.11. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so." 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 1.16. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars." 1.17. And God set them in the firmament of the heaven to give light upon the earth," 1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’" 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good." 1.23. And there was evening and there was morning, a fifth day." 1.24. And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so." 1.25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;" 1.30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so." 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day." 2.1. And the heaven and the earth were finished, and all the host of them." 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made." 2.4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven." 2.5. No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;" 2.6. but there went up a mist from the earth, and watered the whole face of the ground." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 2.10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads." 2.11. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;" 2.12. and the gold of that land is good; there is bdellium and the onyx stone." 2.13. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush." 2.14. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates." 2.15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 2.25. And they were both naked, the man and his wife, and were not ashamed." 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles." 3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden." 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 3.11. And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’" 3.13. And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’" 3.14. And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life." 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 3.20. And the man called his wife’s name Eve; because she was the mother of all living." 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground." 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell." 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?" 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’" 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’" 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand." 4.12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’" 4.13. And Cain said unto the LORD: ‘My punishment is greater than I can bear." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 4.15. And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him." 4.22. And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah." 4.23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me;" 4.24. If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold." 4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created." 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth." 5.4. And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters." 5.5. And all the days that Adam lived were nine hundred and thirty years; and he died." 5.6. And Seth lived a hundred and five years, and begot Enosh." 5.24. And Enoch walked with God, and he was not; for God took him." 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’" 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 6.12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. ." 6.13. And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth." 6.14. Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch." 6.17. And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish." 6.18. But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee." 7.6. And Noah was six hundred years old when the flood of waters was upon the earth." 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened." 7.15. And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life." 7.21. And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man;" 7.22. all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died." 7.23. And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark." 8.1. And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;" 8.2. the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained." 8.4. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat." 8.5. And the waters decreased continually until the tenth month; in the tenth month, on the first day of the month, were the tops of the mountains seen." 8.6. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made." 8.9. But the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth; and he put forth his hand, and took her, and brought her in unto him into the ark." 8.15. And God spoke unto Noah, saying:" 8.16. ’Go forth from the ark, thou, and thy wife, and thy sons, and thy sons’wives with thee." 8.17. Bring forth with thee every living thing that is with thee of all flesh, both fowl, and cattle, and every creeping thing that creepeth upon the earth; that they may swarm in the earth, and be fruitful, and multiply upon the earth.’" 8.18. And Noah went forth, and his sons, and his wife, and his sons’wives with him;" 8.20. And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar." 8.21. And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done." 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered." 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all." 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 9.7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ ." 9.8. And God spoke unto Noah, and to his sons with him, saying:" 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth." 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:" 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth." 9.14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud," 9.15. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." 9.16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’" 9.17. And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’" 9.19. These three were the sons of Noah, and of these was the whole earth overspread." 9.20. And Noah, the man of the land, began and planted a vineyard." 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent." 9.22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without." 9.23. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness." 9.24. And Noah awoke from his wine, and knew what his youngest son had done unto him." 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant." 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant." 11.31. And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there." 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.4. So Abram went, as the LORD had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran." 12.5. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came." 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 12.10. And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land." 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 12.15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’" 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’" 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’" 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 15.7. And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’" 15.8. And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’" 15.9. And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’" 15.10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not." 15.11. And the birds of prey came down upon the carcasses, and Abram drove them away." 15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him." 15.13. And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;" 15.14. and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance." 15.15. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age." 15.16. And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’" 15.17. And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces." 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;" 16.1. Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar." 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 17.17. Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’" 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it." 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat." 18.10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—" 18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—" 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’" 18.14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’" 18.15. Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’" 19.24. Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;" 19.25. and He overthrow those cities, and all the Plain, and all the inhabitants of the cities, and that which grew upon the ground." 20.7. Now therefore restore the man’s wife; for he is a prophet, and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.’" 21.25. And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away." 24.7. The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence." 25.21. And Isaac entreated the LORD for his wife, because she was barren; and the LORD let Himself be entreated of him, and Rebekah his wife conceived." 25.27. And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents." 26.1. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar." 26.17. And Isaac departed thence, and encamped in the valley of Gerar, and dwelt there." 26.18. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham; and he called their names after the names by which his father had called them." 26.19. And Isaac’s servants digged in the valley, and found there a well of living water." 26.20. And the herdmen of Gerar strove with Isaac’s herdmen, saying: ‘The water is ours.’ And he called the name of the well Esek; because they contended with him." 26.21. And they digged another well, and they strove for that also. And he called the name of it Sitnah." 26.22. And he removed from thence, and digged another well; and for that they strove not. And he called the name of it Rehoboth; and he said: ‘For now the LORD hath made room for us, and we shall be fruitful in the land.’" 27.3. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;" 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it." 28.13. And, behold, the LORD stood beside him, and said: ‘I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed." 28.14. And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed." 28.15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’" 28.21. so that I come back to my father’s house in peace, then shall the LORD be my God," 29.31. And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren." 30.2. And Jacob’s anger was kindled against Rachel; and he said: ‘Am I in God’s stead, who hath withheld from thee the fruit of the womb?’" 31.11. And the angel of God said unto me in the dream: Jacob; and I said: Here am I." 31.12. And he said: Lift up now thine eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and grizzled; for I have seen all that Laban doeth unto thee." 31.13. I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’" 31.19. Now Laban was gone to shear his sheep. And Rachel stole the teraphim that were her father’s." 35.2. Then Jacob said unto his household, and to all that were with him: ‘Put away the strange gods that are among you, and purify yourselves, and change your garments;" 35.18. And it came to pass, as her soul was in departing—for she died—that she called his name Ben-oni; but his father called him Benjamin." 42.20. and bring your youngest brother unto me; so shall your words be verified, and ye shall not die.’ And they did so." |
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5. Hebrew Bible, Job, 4.21, 10.8-10.9, 12.7-12.10, 18.5, 18.20, 19.19, 25.6, 27.2-27.5, 31.39, 33.6, 33.18-33.19 (9th cent. BCE - 3rd cent. BCE)
| 4.21. הֲלֹא־נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה׃ 10.9. זְכָר־נָא כִּי־כַחֹמֶר עֲשִׂיתָנִי וְאֶל־עָפָר תְּשִׁיבֵנִי׃ 12.7. וְאוּלָם שְׁאַל־נָא בְהֵמוֹת וְתֹרֶךָּ וְעוֹף הַשָּׁמַיִם וְיַגֶּד־לָךְ׃ 12.8. אוֹ שִׂיחַ לָאָרֶץ וְתֹרֶךָּ וִיסַפְּרוּ לְךָ דְּגֵי הַיָּם׃ 12.9. מִי לֹא־יָדַע בְּכָל־אֵלֶּה כִּי יַד־יְהוָה עָשְׂתָה זֹּאת׃ 18.5. גַּם אוֹר רְשָׁעִים יִדְעָךְ וְלֹא־יִגַּהּ שְׁבִיב אִשּׁוֹ׃ 19.19. תִּעֲבוּנִי כָּל־מְתֵי סוֹדִי וְזֶה־אָהַבְתִּי נֶהְפְּכוּ־בִי׃ 25.6. אַף כִּי־אֱנוֹשׁ רִמָּה וּבֶן־אָדָם תּוֹלֵעָה׃ 27.2. תַּשִּׂיגֵהוּ כַמַּיִם בַּלָּהוֹת לַיְלָה גְּנָבַתּוּ סוּפָה׃ 27.2. חַי־אֵל הֵסִיר מִשְׁפָּטִי וְשַׁדַּי הֵמַר נַפְשִׁי׃ 27.3. כִּי־כָל־עוֹד נִשְׁמָתִי בִי וְרוּחַ אֱלוֹהַּ בְּאַפִּי׃ 27.4. אִם־תְּדַבֵּרְנָה שְׂפָתַי עַוְלָה וּלְשׁוֹנִי אִם־יֶהְגֶּה רְמִיָּה׃ 27.5. חָלִילָה לִּי אִם־אַצְדִּיק אֶתְכֶם עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי׃ 31.39. אִם־כֹּחָהּ אָכַלְתִּי בְלִי־כָסֶף וְנֶפֶשׁ בְּעָלֶיהָ הִפָּחְתִּי׃ 33.6. הֵן־אֲנִי כְפִיךָ לָאֵל מֵחֹמֶר קֹרַצְתִּי גַם־אָנִי׃ 33.18. יַחְשֹׂךְ נַפְשׁוֹ מִנִּי־שָׁחַת וְחַיָּתוֹ מֵעֲבֹר בַּשָּׁלַח׃ 33.19. וְהוּכַח בְּמַכְאוֹב עַל־מִשְׁכָּבוֹ וריב [וְרוֹב] עֲצָמָיו אֵתָן׃ | 4.21. Is not their tent-cord plucked up within them? They die, and that without wisdom.’" 10.9. Remember, I beseech Thee, that Thou hast fashioned me as clay; And wilt Thou bring me into dust again?" 12.7. But ask now the beasts, and they shall teach thee; And the fowls of the air, and they shall tell thee;" 12.8. Or speak to the earth, and it shall teach thee; And the fishes of the sea shall declare unto thee;" 12.9. Who knoweth not among all these, That the hand of the LORD hath wrought this?" 12.10. In whose hand is the soul of every living thing, And the breath of all mankind.—" 18.5. Yea, the light of the wicked shall be put out, And the spark of his fire shall not shine." 18.20. They that come after shall be astonished at his day, As they that went before are affrighted." 19.19. All my intimate friends abhor me; And they whom I loved are turned against me." 25.6. How much less man, that is a worm! And the son of man, that is a maggot!" 27.2. As God liveth, who hath taken away my right; And the Almighty, who hath dealt bitterly with me;" 27.3. All the while my breath is in me And the spirit of God is in my nostrils," 27.4. Surely my lips shall not speak unrighteousness, Neither shall my tongue utter deceit;" 27.5. Far be it from me that I should justify you; Till I die I will not put away mine integrity from me." 31.39. If I have eaten the fruits thereof without money, Or have caused the tillers thereof to be disappointed—" 33.6. Behold, I am toward God even as thou art; I also am formed out of the clay." 33.18. That He may keep back his soul from the pit, And his life from perishing by the sword." 33.19. He is chastened also with pain upon his bed, And all his bones grow stiff;" |
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6. Hebrew Bible, Jonah, 1.5, 1.12 (9th cent. BCE - 3rd cent. BCE)
| 1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.12. וַיֹּאמֶר אֲלֵיהֶם שָׂאוּנִי וַהֲטִילֻנִי אֶל־הַיָּם וְיִשְׁתֹּק הַיָּם מֵעֲלֵיכֶם כִּי יוֹדֵעַ אָנִי כִּי בְשֶׁלִּי הַסַּעַר הַגָּדוֹל הַזֶּה עֲלֵיכֶם׃ | 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep." 1.12. And he said unto them: ‘Take me up, and cast me forth into the sea; so shall the sea be calm unto you; for I know that for my sake this great tempest is upon you.’" |
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7. Hebrew Bible, Leviticus, 1.1, 2.1, 4.7, 6.15, 9.6, 9.23, 10.1-10.3, 11.27, 11.40, 15.4, 16.8, 16.11-16.13, 17.11, 19.18, 19.24, 26.30 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ מִן־הַכְּשָׂבִים אוֹ מִן־הָעִזִּים לְעֹלָה זָכָר תָּמִים יַקְרִיבֶנּוּ׃ 1.1. וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר יְהוָה אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר׃ 2.1. וְהַנּוֹתֶרֶת מִן־הַמִּנְחָה לְאַהֲרֹן וּלְבָנָיו קֹדֶשׁ קָדָשִׁים מֵאִשֵּׁי יְהוָה׃ 2.1. וְנֶפֶשׁ כִּי־תַקְרִיב קָרְבַּן מִנְחָה לַיהוָה סֹלֶת יִהְיֶה קָרְבָּנוֹ וְיָצַק עָלֶיהָ שֶׁמֶן וְנָתַן עָלֶיהָ לְבֹנָה׃ 4.7. וְנָתַן הַכֹּהֵן מִן־הַדָּם עַל־קַרְנוֹת מִזְבַּח קְטֹרֶת הַסַּמִּים לִפְנֵי יְהוָה אֲשֶׁר בְּאֹהֶל מוֹעֵד וְאֵת כָּל־דַּם הַפָּר יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 6.15. וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו יַעֲשֶׂה אֹתָהּ חָק־עוֹלָם לַיהוָה כָּלִיל תָּקְטָר׃ 9.6. וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה תַּעֲשׂוּ וְיֵרָא אֲלֵיכֶם כְּבוֹד יְהוָה׃ 9.23. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְבָרֲכוּ אֶת־הָעָם וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעָם׃ 10.1. וּלֲהַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין הַחֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר׃ 10.1. וַיִּקְחוּ בְנֵי־אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִבוּ לִפְנֵי יְהוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃ 10.2. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל אוֹתָם וַיָּמֻתוּ לִפְנֵי יְהוָה׃ 10.2. וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו׃ 10.3. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן הוּא אֲשֶׁר־דִּבֶּר יְהוָה לֵאמֹר בִּקְרֹבַי אֶקָּדֵשׁ וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד וַיִּדֹּם אַהֲרֹן׃ 11.27. וְכֹל הוֹלֵךְ עַל־כַּפָּיו בְּכָל־הַחַיָּה הַהֹלֶכֶת עַל־אַרְבַּע טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃ 15.4. כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃ 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 16.11. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃ 16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13. וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ | 1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:" 2.1. And when any one bringeth a meal-offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon." 4.7. And the priest shall put of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tent of meeting; and all the remaining blood of the bullock shall he pour out at the base of the altar of burnt-offering, which is at the door of the tent of meeting." 6.15. And the anointed priest that shall be in his stead from among his sons shall offer it, it is a due for ever; it shall be wholly made to smoke unto the LORD." 9.6. And Moses said: ‘This is the thing which the LORD commanded that ye should do; that the glory of the LORD may appear unto you.’" 9.23. And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people." 10.1. And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them." 10.2. And there came forth fire from before the LORD, and devoured them, and they died before the LORD." 10.3. Then Moses said unto Aaron: ‘This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.’ And Aaron held his peace." 11.27. And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even." 11.40. And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even." 15.4. Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. ." 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 16.11. And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself." 16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil." 16.13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not." 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 26.30. And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you." |
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8. Hebrew Bible, Malachi, 1.13 (9th cent. BCE - 3rd cent. BCE)
| 1.13. וַאֲמַרְתֶּם הִנֵּה מַתְּלָאָה וְהִפַּחְתֶּם אוֹתוֹ אָמַר יְהוָה צְבָאוֹת וַהֲבֵאתֶם גָּזוּל וְאֶת־הַפִּסֵּחַ וְאֶת־הַחוֹלֶה וַהֲבֵאתֶם אֶת־הַמִּנְחָה הַאֶרְצֶה אוֹתָהּ מִיֶּדְכֶם אָמַר יְהוָה׃ | 1.13. Ye say also: ‘Behold, what a weariness is it!’ And ye have snuffed at it, Saith the LORD of hosts; And ye have brought that which was taken by violence, And the lame, and the sick; Thus ye bring the offering; Should I accept this of your hand? Saith the LORD." |
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9. Hebrew Bible, Numbers, 5.7, 6.25, 11.25, 14.10, 16.19, 19.11-19.14, 20.6, 23.10, 25.8, 28.2-28.8 (9th cent. BCE - 3rd cent. BCE)
| 5.7. וְהִתְוַדּוּ אֶת־חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתוֹ יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לוֹ׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 16.19. וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה׃ 19.11. הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃ 19.12. הוּא יִתְחַטָּא־בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם־לֹא יִתְחַטָּא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי לֹא יִטְהָר׃ 19.13. כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃ 19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 20.6. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 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׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ | 5.7. then they shall confess their sin which they have done; and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty." 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 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." 14.10. But all the congregation bade stone them with stones, when the glory of the LORD appeared in the tent of meeting unto all the children of Israel." 16.19. And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of the LORD appeared unto all the congregation." 19.11. He that toucheth the dead, even any man’s dead body, shall be unclean seven days;" 19.12. the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean." 19.13. Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him." 19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days." 20.6. And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them." 23.10. Who hath counted the dust of Jacob, Or numbered the stock of Israel? Let me die the death of the righteous, And let mine end be like his!" 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 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." 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering." 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;" 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil." 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD." 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD." 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD." |
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10. Hebrew Bible, Proverbs, 2.1-2.11, 2.19, 3.18-3.19, 3.22, 8.22-8.31, 30.25 (9th cent. BCE - 3rd cent. BCE)
| 2.1. כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃ 2.1. בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 2.2. לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃ 2.2. לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃ 2.3. כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃ 2.4. אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 2.5. אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃ 2.6. כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃ 2.7. וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃ 2.8. לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃ 2.9. אָז תָּבִין צֶדֶק וּמִשְׁפָּט וּמֵישָׁרִים כָּל־מַעְגַּל־טוֹב׃ 2.11. מְזִמָּה תִּשְׁמֹר עָלֶיךָ תְּבוּנָה תִנְצְרֶכָּה׃ 2.19. כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 3.22. וְיִהְיוּ חַיִּים לְנַפְשֶׁךָ וְחֵן לְגַרְגְּרֹתֶיךָ׃ 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׃ 30.25. הַנְּמָלִים עַם לֹא־עָז וַיָּכִינוּ בַקַּיִץ לַחְמָם׃ | 2.1. My son, if thou wilt receive my words, And lay up my commandments with thee;" 2.2. So that thou make thine ear attend unto wisdom, And thy heart incline to discernment;" 2.3. Yea, if thou call for understanding, And lift up thy voice for discernment;" 2.4. If thou seek her as silver, And search for her as for hid treasures;" 2.5. Then shalt thou understand the fear of the LORD, And find the knowledge of God." 2.6. For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;" 2.7. He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;" 2.8. That He may guard the paths of justice, And preserve the way of His godly ones. ." 2.9. Then shalt thou understand righteousness and justice, And equity, yea, every good path." 2.10. For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;" 2.11. Discretion shall watch over thee, Discernment shall guard thee;" 2.19. None that go unto her return, Neither do they attain unto the paths of life;" 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens." 3.22. So shall they be life unto thy soul, And grace to thy neck." 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." 30.25. The ants are a people not strong, Yet they provide their food in the summer;" |
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11. Hebrew Bible, Psalms, 8.3, 11.4, 18.13, 29.3-29.5, 29.7, 31.11-31.12, 33.6, 36.4, 41.10, 47.7, 50.1, 50.14, 51.12-51.14, 55.14, 63.11, 74.12, 82.1, 82.6, 94.9, 95.9, 104.1-104.4, 104.24, 104.30-104.31, 110.5, 144.15, 146.9 (9th cent. BCE - 3rd cent. BCE)
| 8.3. מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז לְמַעַן צוֹרְרֶיךָ לְהַשְׁבִּית אוֹיֵב וּמִתְנַקֵּם׃ 11.4. יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃ 18.13. מִנֹּגַהּ נֶגְדּוֹ עָבָיו עָבְרוּ בָּרָד וְגַחֲלֵי־אֵשׁ׃ 29.3. קוֹל יְהוָה עַל־הַמָּיִם אֵל־הַכָּבוֹד הִרְעִים יְהוָה עַל־מַיִם רַבִּים׃ 29.4. קוֹל־יְהוָה בַּכֹּחַ קוֹל יְהוָה בֶּהָדָר׃ 29.5. קוֹל יְהוָה שֹׁבֵר אֲרָזִים וַיְשַׁבֵּר יְהוָה אֶת־אַרְזֵי הַלְּבָנוֹן׃ 29.7. קוֹל־יְהוָה חֹצֵב לַהֲבוֹת אֵשׁ׃ 31.12. מִכָּל־צֹרְרַי הָיִיתִי חֶרְפָּה וְלִשֲׁכֵנַי מְאֹד וּפַחַד לִמְיֻדָּעָי רֹאַי בַּחוּץ נָדְדוּ מִמֶּנִּי׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 47.7. זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ׃ 50.1. כִּי־לִי כָל־חַיְתוֹ־יָעַר בְּהֵמוֹת בְּהַרְרֵי־אָלֶף׃ 50.1. מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְהוָה דִּבֶּר וַיִּקְרָא־אָרֶץ מִמִּזְרַח־שֶׁמֶשׁ עַד־מְבֹאוֹ׃ 50.14. זְבַח לֵאלֹהִים תּוֹדָה וְשַׁלֵּם לְעֶלְיוֹן נְדָרֶיךָ׃ 51.12. לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 51.13. אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּנִּי׃ 51.14. הָשִׁיבָה לִּי שְׂשׂוֹן יִשְׁעֶךָ וְרוּחַ נְדִיבָה תִסְמְכֵנִי׃ 55.14. וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי׃ 63.11. יַגִּירֻהוּ עַל־יְדֵי־חָרֶב מְנָת שֻׁעָלִים יִהְיוּ׃ 74.12. וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃ 82.1. מִזְמוֹר לְאָסָף אֱלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃ 82.6. אֲנִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃ 94.9. הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃ 95.9. אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃ 104.1. בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃ 104.1. הַמְשַׁלֵּחַ מַעְיָנִים בַּנְּחָלִים בֵּין הָרִים יְהַלֵּכוּן׃ 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׃ 104.24. מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃ 104.31. יְהִי כְבוֹד יְהוָה לְעוֹלָם יִשְׂמַח יְהוָה בְּמַעֲשָׂיו׃ 110.5. אֲדֹנָי עַל־יְמִינְךָ מָחַץ בְּיוֹם־אַפּוֹ מְלָכִים׃ 144.15. אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיֲהוָה אֱלֹהָיו׃ 146.9. יְהוָה שֹׁמֵר אֶת־גֵּרִים יָתוֹם וְאַלְמָנָה יְעוֹדֵד וְדֶרֶךְ רְשָׁעִים יְעַוֵּת׃ | 8.3. Out of the mouth of babes and sucklings hast Thou founded strength, Because of Thine adversaries; That Thou mightest still the enemy and the avenger." 11.4. The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men." 18.13. At the brightness before Him, there passed through His thick clouds Hailstones and coals of fire." 29.3. The voice of the LORD is upon the waters; The God of glory thundereth, Even the LORD upon many waters." 29.4. The voice of the LORD is powerful; The voice of the LORD is full of majesty." 29.5. The voice of the LORD breaketh the cedars; yea, the LORD breaketh in pieces the cedars of Lebanon." 29.7. The voice of the LORD heweth out flames of fire." 31.12. Because of all mine adversaries I am become a reproach, Yea, unto my neighbours exceedingly, and a dread to mine acquaintance; They that see me without flee from me." 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth." 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good." 41.10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me." 47.7. Sing praises to God, sing praises; sing praises unto our King, sing praises." 50.1. A Psalm of Asaph. God, God, the LORD, hath spoken, and called the earth From the rising of the sun unto the going down thereof." 50.14. offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High;" 51.12. Create me a clean heart, O God; and renew a stedfast spirit within me." 51.13. Cast me not away from Thy presence; and take not Thy holy spirit from me." 51.14. Restore unto me the joy of Thy salvation; and let a willing spirit uphold me." 55.14. But it was thou, a man mine equal, My companion, and my familiar friend;" 63.11. They shall be hurled to the power of the sword; They shall be a portion for foxes." 74.12. Yet God is my King of old, Working salvation in the midst of the earth." 82.1. A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:" 82.6. I said: Ye are godlike beings, and all of you sons of the Most High." 94.9. He that planted the ear, shall He not hear? He that formed the eye, shall He not see?" 95.9. When your fathers tried Me, Proved Me, even though they saw My work." 104.1. Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty." 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." 104.24. How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures." 104.30. Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth." 104.31. May the glory of the LORD endure for ever; let the LORD rejoice in His works!" 110.5. The Lord at thy right hand Doth crush kings in the day of His wrath." 144.15. Happy is the people that is in such a case. Yea, happy is the people whose God is the LORD." 146.9. The LORD preserveth the strangers; He upholdeth the fatherless and the widow; But the way of the wicked He maketh crooked." |
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12. Hebrew Bible, 1 Kings, 7.23, 8.10-8.13, 8.15, 17.21 (8th cent. BCE - 5th cent. BCE)
| 7.23. וַיַּעַשׂ אֶת־הַיָּם מוּצָק עֶשֶׂר בָּאַמָּה מִשְּׂפָתוֹ עַד־שְׂפָתוֹ עָגֹל סָבִיב וְחָמֵשׁ בָּאַמָּה קוֹמָתוֹ וקוה [וְקָו] שְׁלֹשִׁים בָּאַמָּה יָסֹב אֹתוֹ סָבִיב׃ 8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃ 8.13. בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים׃ 8.15. וַיֹּאמֶר בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּפִיו אֵת דָּוִד אָבִי וּבְיָדוֹ מִלֵּא לֵאמֹר׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ | 7.23. And he made the molten sea of ten cubits from brim to brim, round in compass, and the height thereof was five cubits; and a line of thirty cubits did compass it round about." 8.10. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD," 8.11. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD." 8.12. Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness." 8.13. I have surely built Thee a house of habitation, A place for Thee to dwell in for ever." 8.15. And he said: ‘Blessed be the LORD, the God of Israel, who spoke with His mouth unto David my father, and hath with His hand fulfilled it, saying:" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" |
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13. Hebrew Bible, 1 Samuel, 18.1, 20.7, 28.16 (8th cent. BCE - 5th cent. BCE)
| 18.1. וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֶל־שָׁאוּל וְנֶפֶשׁ יְהוֹנָתָן נִקְשְׁרָה בְּנֶפֶשׁ דָּוִד ויאהבו [וַיֶּאֱהָבֵהוּ] יְהוֹנָתָן כְּנַפְשׁוֹ׃ 18.1. וַיְהִי מִמָּחֳרָת וַתִּצְלַח רוּחַ אֱלֹהִים רָעָה אֶל־שָׁאוּל וַיִּתְנַבֵּא בְתוֹךְ־הַבַּיִת וְדָוִד מְנַגֵּן בְּיָדוֹ כְּיוֹם בְּיוֹם וְהַחֲנִית בְּיַד־שָׁאוּל׃ 20.7. אִם־כֹּה יֹאמַר טוֹב שָׁלוֹם לְעַבְדֶּךָ וְאִם־חָרֹה יֶחֱרֶה לוֹ דַּע כִּי־כָלְתָה הָרָעָה מֵעִמּוֹ׃ 28.16. וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃ | 18.1. And it came to pass, when he had made an end of speaking to Sha᾽ul, that the soul of Yehonatan was knit with the soul of David, and Yehonatan loved him as his own soul." 20.7. If he say thus, It is well; then thy servant shall have peace: but if he be very angry, then you should know that evil is determined by him." 28.16. Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?" |
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14. Hebrew Bible, 2 Kings, 6.25 (8th cent. BCE - 5th cent. BCE)
| 6.25. וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן וְהִנֵּה צָרִים עָלֶיהָ עַד הֱיוֹת רֹאשׁ־חֲמוֹר בִּשְׁמֹנִים כֶּסֶף וְרֹבַע הַקַּב חרייונים [דִּבְיוֹנִים] בַּחֲמִשָּׁה־כָסֶף׃ | 6.25. And there was a great famine in Samaria; and, behold, they besieged it, until an ass’s head was sold for fourscore pieces of silver, and the fourth part of a kab of dove’s dung for five pieces of silver." |
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15. Hebrew Bible, 2 Samuel, 15.1, 19.36 (8th cent. BCE - 5th cent. BCE)
| 15.1. וַיְהִי מֵאַחֲרֵי כֵן וַיַּעַשׂ לוֹ אַבְשָׁלוֹם מֶרְכָּבָה וְסֻסִים וַחֲמִשִּׁים אִישׁ רָצִים לְפָנָיו׃ 15.1. וַיִּשְׁלַח אַבְשָׁלוֹם מְרַגְּלִים בְּכָל־שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר כְּשָׁמְעֲכֶם אֶת־קוֹל הַשֹּׁפָר וַאֲמַרְתֶּם מָלַךְ אַבְשָׁלוֹם בְּחֶבְרוֹן׃ 19.36. בֶּן־שְׁמֹנִים שָׁנָה אָנֹכִי הַיּוֹם הַאֵדַע בֵּין־טוֹב לְרָע אִם־יִטְעַם עַבְדְּךָ אֶת־אֲשֶׁר אֹכַל וְאֶת־אֲשֶׁר אֶשְׁתֶּה אִם־אֶשְׁמַע עוֹד בְּקוֹל שָׁרִים וְשָׁרוֹת וְלָמָּה יִהְיֶה עַבְדְּךָ עוֹד לְמַשָּׂא אֶל־אֲדֹנִי הַמֶּלֶךְ׃ | 15.1. And it came to pass after this, that Avshalom prepared him chariots and horses, and fifty men to run before him." 19.36. I am this day eighty years old: and can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? why then should thy servant be a further burden to my lord the king?" |
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16. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
| 4.13. כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃ | 4.13. For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name." |
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17. Hebrew Bible, Isaiah, 3.15, 6.2, 9.1-9.2, 10.14, 11.2, 14.11, 25.9, 26.5, 26.19, 29.16, 29.23, 35.2, 38.19, 45.2, 45.5, 45.9, 45.11, 45.18, 46.9, 49.14-49.15, 54.16, 55.11, 60.1, 60.4, 61.1, 64.7-64.8 (8th cent. BCE - 5th cent. BCE)
| 3.15. מלכם [מַה־] [לָּכֶם] תְּדַכְּאוּ עַמִּי וּפְנֵי עֲנִיִּים תִּטְחָנוּ נְאֻם־אֲדֹנָי יְהוִה צְבָאוֹת׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 9.1. הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל יֹשְׁבֵי בְּאֶרֶץ צַלְמָוֶת אוֹר נָגַהּ עֲלֵיהֶם׃ 9.1. וַיְשַׂגֵּב יְהוָה אֶת־צָרֵי רְצִין עָלָיו וְאֶת־אֹיְבָיו יְסַכְסֵךְ׃ 9.2. הִרְבִּיתָ הַגּוֹי לא [לוֹ] הִגְדַּלְתָּ הַשִּׂמְחָה שָׂמְחוּ לְפָנֶיךָ כְּשִׂמְחַת בַּקָּצִיר כַּאֲשֶׁר יָגִילוּ בְּחַלְּקָם שָׁלָל׃ 9.2. מְנַשֶּׁה אֶת־אֶפְרַיִם וְאֶפְרַיִם אֶת־מְנַשֶּׁה יַחְדָּו הֵמָּה עַל־יְהוּדָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 10.14. וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים וְכֶאֱסֹף בֵּיצִים עֲזֻבוֹת כָּל־הָאָרֶץ אֲנִי אָסָפְתִּי וְלֹא הָיָה נֹדֵד כָּנָף וּפֹצֶה פֶה וּמְצַפְצֵף׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 14.11. הוּרַד שְׁאוֹל גְּאוֹנֶךָ הֶמְיַת נְבָלֶיךָ תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה׃ 25.9. וְאָמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ זֶה יְהוָה קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ׃ 26.5. כִּי הֵשַׁח יֹשְׁבֵי מָרוֹם קִרְיָה נִשְׂגָּבָה יַשְׁפִּילֶנָּה יַשְׁפִּילָהּ עַד־אֶרֶץ יַגִּיעֶנָּה עַד־עָפָר׃ 26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 29.16. הַפְכְּכֶם אִם־כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב כִּי־יֹאמַר מַעֲשֶׂה לְעֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיוֹצְרוֹ לֹא הֵבִין׃ 29.23. כִּי בִרְאֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי וְהִקְדִּישׁוּ אֶת־קְדוֹשׁ יַעֲקֹב וְאֶת־אֱלֹהֵי יִשְׂרָאֵל יַעֲרִיצוּ׃ 35.2. פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן־לָהּ הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן הֵמָּה יִרְאוּ כְבוֹד־יְהוָה הֲדַר אֱלֹהֵינוּ׃ 38.19. חַי חַי הוּא יוֹדֶךָ כָּמוֹנִי הַיּוֹם אָב לְבָנִים יוֹדִיעַ אֶל־אֲמִתֶּךָ׃ 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׃ 45.5. אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃ 45.9. הוֹי רָב אֶת־יֹצְרוֹ חֶרֶשׂ אֶת־חַרְשֵׂי אֲדָמָה הֲיֹאמַר חֹמֶר לְיֹצְרוֹ מַה־תַּעֲשֶׂה וּפָעָלְךָ אֵין־יָדַיִם לוֹ׃ 45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 45.18. כִּי כֹה אָמַר־יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא־תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהוָה וְאֵין עוֹד׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 49.14. וַתֹּאמֶר צִיּוֹן עֲזָבַנִי יְהוָה וַאדֹנָי שְׁכֵחָנִי׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 54.16. הן [הִנֵּה] אָנֹכִי בָּרָאתִי חָרָשׁ נֹפֵחַ בְּאֵשׁ פֶּחָם וּמוֹצִיא כְלִי לְמַעֲשֵׂהוּ וְאָנֹכִי בָּרָאתִי מַשְׁחִית לְחַבֵּל׃ 55.11. כֵּן יִהְיֶה דְבָרִי אֲשֶׁר יֵצֵא מִפִּי לֹא־יָשׁוּב אֵלַי רֵיקָם כִּי אִם־עָשָׂה אֶת־אֲשֶׁר חָפַצְתִּי וְהִצְלִיחַ אֲשֶׁר שְׁלַחְתִּיו׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.4. שְׂאִי־סָבִיב עֵינַיִךְ וּרְאִי כֻּלָּם נִקְבְּצוּ בָאוּ־לָךְ בָּנַיִךְ מֵרָחוֹק יָבֹאוּ וּבְנֹתַיִךְ עַל־צַד תֵּאָמַנָה׃ 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׃ 64.7. וְעַתָּה יְהוָה אָבִינוּ אָתָּה אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ וּמַעֲשֵׂה יָדְךָ כֻּלָּנוּ׃ 64.8. אַל־תִּקְצֹף יְהוָה עַד־מְאֹד וְאַל־לָעַד תִּזְכֹּר עָוֺן הֵן הַבֶּט־נָא עַמְּךָ כֻלָּנוּ׃ | 3.15. What mean ye that ye crush My people, And grind the face of the poor?’ Saith the Lord, the GOD of hosts." 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly." 9.1. The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined." 9.2. Thou hast multiplied the nation, Thou hast increased their joy; they joy before Thee according to the joy in harvest, as men rejoice when they divide the spoil." 10.14. And my hand hath found as a nest the riches of the peoples; And as one gathereth eggs that are forsaken, Have I gathered all the earth; And there was none that moved the wing, Or that opened mouth, or chirped." 11.2. 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." 14.11. Thy pomp is brought down to the nether-world, And the noise of thy psalteries; the maggot is spread under thee, And the worms cover thee.’" 25.9. And it shall be said in that day: ‘Lo, this is our God, For whom we waited, that He might save us; This is the LORD, for whom we waited, We will be glad and rejoice in His salvation.’" 26.5. For He hath brought down them that dwell on high, The lofty city, laying it low, laying it low even to the ground, Bringing it even to the dust." 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades." 29.16. O your perversity! Shall the potter be esteemed as clay; that the thing made should say of him that made it: ‘He made me not’; Or the thing framed say of him that framed it: ‘He hath no understanding?’" 29.23. When he seeth his children, the work of My hands, in the midst of him, That they sanctify My name; yea, they shall sanctify the Holy One of Jacob, And shall stand in awe of the God of Israel." 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." 38.19. The living, the living, he shall praise Thee, As I do this day; The father to the children shall make known Thy truth." 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;" 45.5. 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;" 45.9. Woe unto him that striveth with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What makest thou?’ Or: ‘Thy work, it hath no hands’?" 45.11. Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me." 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." 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;" 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." 54.16. Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy." 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." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 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." 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;" 64.7. But now, O LORD, Thou art our Father; we are the clay, and Thou our potter, and we all are the work of Thy hand." 64.8. Be not wroth very sore, O LORD, neither remember iniquity for ever; behold, look, we beseech Thee, we are all Thy people." |
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18. Hebrew Bible, Jeremiah, 1.13, 10.16, 15.9, 18.6, 25.31, 28.20, 31.31-31.34, 42.16, 51.19 (8th cent. BCE - 5th cent. BCE)
| 1.13. וַיְהִי דְבַר־יְהוָה אֵלַי שֵׁנִית לֵאמֹר מָה אַתָּה רֹאֶה וָאֹמַר סִיר נָפוּחַ אֲנִי רֹאֶה וּפָנָיו מִפְּנֵי צָפוֹנָה׃ 10.16. לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ 15.9. אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה נָפְחָה נַפְשָׁהּ באה [בָּא] שִׁמְשָׁהּ בְּעֹד יוֹמָם בּוֹשָׁה וְחָפֵרָה וּשְׁאֵרִיתָם לַחֶרֶב אֶתֵּן לִפְנֵי אֹיְבֵיהֶם נְאֻם־יְהוָה׃ 18.6. הֲכַיּוֹצֵר הַזֶּה לֹא־אוּכַל לַעֲשׂוֹת לָכֶם בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן־אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל׃ 25.31. בָּא שָׁאוֹן עַד־קְצֵה הָאָרֶץ כִּי רִיב לַיהוָה בַּגּוֹיִם נִשְׁפָּט הוּא לְכָל־בָּשָׂר הָרְשָׁעִים נְתָנָם לַחֶרֶב נְאֻם־יְהוָה׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 42.16. וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם בְּאֶרֶץ מִצְרָיִם וְהָרָעָב אֲשֶׁר־אַתֶּם דֹּאֲגִים מִמֶּנּוּ שָׁם יִדְבַּק אַחֲרֵיכֶם מִצְרַיִם וְשָׁם תָּמֻתוּ׃ 51.19. לֹא־כְאֵלֶּה חֵלֶק יַעֲקוֹב כִּי־יוֹצֵר הַכֹּל הוּא וְשֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ׃ | 1.13. And the word of the LORD came unto me the second time, saying: ‘What seest thou?’ And I said: ‘I see a seething pot; and the face thereof is from the north.’" 10.16. Not like these is the portion of Jacob; For He is the former of all things, And Israel is the tribe of His inheritance; The LORD of hosts is His name." 15.9. She that hath borne seven languisheth; Her spirit droopeth; Her sun is gone down while it was yet day, She is ashamed and confounded; And the residue of them will I deliver to the sword before their enemies, Saith the LORD.’" 18.6. ’O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay in the potter’s hand, so are ye in My hand, O house of Israel." 25.31. A noise is come even to the end of the earth; For the LORD hath a controversy with the nations, He doth plead with all flesh; As for the wicked, He hath given them to the sword, Saith the LORD." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." 42.16. then it shall come to pass, that the sword, which ye fear, shall overtake you there in the land of Egypt, and the famine, whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die." 51.19. The portion of Jacob is not like these; For He is the former of all things, And [Israel] is the tribe of His inheritance; The LORD of hosts is His name. ." |
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19. Hebrew Bible, Judges, 5.4-5.5, 5.20-5.21 (8th cent. BCE - 5th cent. BCE)
| 5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ 5.5. הָרִים נָזְלוּ מִפְּנֵי יְהוָה זֶה סִינַי מִפְּנֵי יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 5.21. נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז׃ | 5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." 5.5. The mountains melted from before the Lord, that Sinay before the Lord God of Yisra᾽el." 5.20. They fought from heaven; the stars in their courses fought against Sisera." 5.21. The wadi of Qishon swept them away, that ancient brook, the brook of Qishon. O my soul, march on in strength." |
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20. Hebrew Bible, Lamentations, 2.6, 3.28 (8th cent. BCE - 5th cent. BCE)
| 2.6. וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃ 3.28. יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו׃ | 2.6. And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest." 3.28. Let him sit alone and keep silence, Because He hath laid it upon him." |
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21. Hesiod, Theogony, 562-577, 561 (8th cent. BCE - 7th cent. BCE)
| 561. The marvel to all men, and he set free |
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22. Homer, Iliad, 18.417-18.420 (8th cent. BCE - 7th cent. BCE)
| 18.417. /and his mighty neck and shaggy breast, and put upon him a tunic, and grasped a stout staff, and went forth halting; but there moved swiftly to support their lord handmaidens wrought of gold in the semblance of living maids. In them is understanding in their hearts, and in them speech 18.418. /and his mighty neck and shaggy breast, and put upon him a tunic, and grasped a stout staff, and went forth halting; but there moved swiftly to support their lord handmaidens wrought of gold in the semblance of living maids. In them is understanding in their hearts, and in them speech 18.419. /and his mighty neck and shaggy breast, and put upon him a tunic, and grasped a stout staff, and went forth halting; but there moved swiftly to support their lord handmaidens wrought of gold in the semblance of living maids. In them is understanding in their hearts, and in them speech 18.420. /and strength, and they know cunning handiwork by gift of the immortal gods. These busily moved to support their lord, and he, limping nigh to where Thetis was, sat him down upon a shining chair; and he clasped her by the hand, and spake, and addressed her:Wherefore, long-robed Thetis, art thou come to our house |
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23. Sappho, Fragments, 94 (7th cent. BCE - 6th cent. BCE)
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24. Sappho, Fragments, 94 (7th cent. BCE - 6th cent. BCE)
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25. Sappho, Fragments, 94 (7th cent. BCE - 6th cent. BCE)
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26. Hebrew Bible, Ezekiel, 1.5-1.10, 1.13, 1.26-1.28, 3.12, 8.6, 10.4, 10.18, 11.5, 11.23, 16.17-16.18, 22.20-22.21, 23.41, 36.25-36.27, 37.9-37.10, 37.14, 43.4, 44.4 (6th cent. BCE - 5th cent. BCE)
| 1.5. וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃ 1.6. וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶם׃ 1.7. וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָל׃ 1.8. וידו [וִידֵי] אָדָם מִתַּחַת כַּנְפֵיהֶם עַל אַרְבַּעַת רִבְעֵיהֶם וּפְנֵיהֶם וְכַנְפֵיהֶם לְאַרְבַּעְתָּם׃ 1.9. חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ׃ 1.13. וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃ 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃ 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 8.6. וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲרֹאֶה אַתָּה מהם [מָה] [הֵם] עֹשִׂים תּוֹעֵבוֹת גְּדֹלוֹת אֲשֶׁר בֵּית־יִשְׂרָאֵל עֹשִׂים פֹּה לְרָחֳקָה מֵעַל מִקְדָּשִׁי וְעוֹד תָּשׁוּב תִּרְאֶה תּוֹעֵבוֹת גְּדֹלוֹת׃ 10.4. וַיָּרָם כְּבוֹד־יְהוָה מֵעַל הַכְּרוּב עַל מִפְתַּן הַבָּיִת וַיִּמָּלֵא הַבַּיִת אֶת־הֶעָנָן וְהֶחָצֵר מָלְאָה אֶת־נֹגַהּ כְּבוֹד יְהוָה׃ 10.18. וַיֵּצֵא כְּבוֹד יְהוָה מֵעַל מִפְתַּן הַבָּיִת וַיַּעֲמֹד עַל־הַכְּרוּבִים׃ 11.5. וַתִּפֹּל עָלַי רוּחַ יְהוָה וַיֹּאמֶר אֵלַי אֱמֹר כֹּה־אָמַר יְהוָה כֵּן אֲמַרְתֶּם בֵּית יִשְׂרָאֵל וּמַעֲלוֹת רוּחֲכֶם אֲנִי יְדַעְתִּיהָ׃ 11.23. וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃ 16.17. וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃ 16.18. וַתִּקְחִי אֶת־בִּגְדֵי רִקְמָתֵךְ וַתְּכַסִּים וְשַׁמְנִי וּקְטָרְתִּי נתתי [נָתַתְּ] לִפְנֵיהֶם׃ 22.21. וְכִנַּסְתִּי אֶתְכֶם וְנָפַחְתִּי עֲלֵיכֶם בְּאֵשׁ עֶבְרָתִי וְנִתַּכְתֶּם בְּתוֹכָהּ׃ 23.41. וְיָשַׁבְתְּ עַל־מִטָּה כְבוּדָּה וְשֻׁלְחָן עָרוּךְ לְפָנֶיהָ וּקְטָרְתִּי וְשַׁמְנִי שַׂמְתְּ עָלֶיהָ׃ 36.25. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 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׃ 37.9. וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃ 37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃ 43.4. וּכְבוֹד יְהוָה בָּא אֶל־הַבָּיִת דֶּרֶךְ שַׁעַר אֲשֶׁר פָּנָיו דֶּרֶךְ הַקָּדִים׃ 44.4. וַיְבִיאֵנִי דֶּרֶךְ־שַׁעַר הַצָּפוֹן אֶל־פְּנֵי הַבַּיִת וָאֵרֶא וְהִנֵּה מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה וָאֶפֹּל אֶל־פָּנָי׃ | 1.5. And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man." 1.6. And every one had four faces, and every one of them had four wings." 1.7. And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and they sparkled like the colour of burnished brass." 1.8. And they had the hands of a man under their wings on their four sides; and as for the faces and wings of them four," 1.9. their wings were joined one to another; they turned not when they went; they went every one straight forward." 1.10. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle." 1.13. As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning." 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke." 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;" 8.6. And He said unto me: ‘Son of man, seest thou what they do? even the great abominations that the house of Israel do commit here, that I should go far off from My sanctuary? but thou shalt again see yet greater abominations.’" 10.4. And the glory of the LORD mounted up from the cherub to the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD’S glory." 10.18. And the glory of the LORD went forth from off the threshold of the house, and stood over the cherubim." 11.5. And the spirit of the LORD fell upon me, and He said unto me: ‘Speak: Thus saith the LORD: Thus have ye said, O house of Israel; for I know the things that come into your mind." 11.23. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city." 16.17. Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;" 16.18. and thou didst take thy richly woven garments and cover them, and didst set Mine oil and Mine incense before them." 22.20. As they gather silver and brass and iron and lead and tin into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in Mine anger and in My fury, and I will cast you in, and melt you." 22.21. Yea, I will gather you, and blow upon you with the fire of My wrath, and ye shall be melted in the midst thereof." 23.41. and sattest upon a stately bed, with a table prepared before it, whereupon thou didst set Mine incense and Mine oil." 36.25. And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you." 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." 37.9. 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." 37.14. 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.’" 43.4. And the glory of the LORD came into the house by the way of the gate whose prospect is toward the east." 44.4. Then he brought me the way of the north gate before the house; and I looked, and, behold, the glory of the LORD filled the house of the LORD; and I fell upon my face." |
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27. Hebrew Bible, Haggai, 1.9 (6th cent. BCE - 5th cent. BCE)
| 1.9. פָּנֹה אֶל־הַרְבֵּה וְהִנֵּה לִמְעָט וַהֲבֵאתֶם הַבַּיִת וְנָפַחְתִּי בוֹ יַעַן מֶה נְאֻם יְהוָה צְבָאוֹת יַעַן בֵּיתִי אֲשֶׁר־הוּא חָרֵב וְאַתֶּם רָצִים אִישׁ לְבֵיתוֹ׃ | 1.9. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. Why? saith the LORD of hosts. Because of My house that lieth waste, while ye run every man for his own house." |
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28. Euripides, Hercules Furens, 1345 (5th cent. BCE - 5th cent. BCE)
| 1345. For the deity, if he be really such, has no wants; these are miserable tales of the poets. But I, for all my piteous plight, reflected whether I should let myself be branded as a coward for giving up my life. For whoever does not withstand disaster |
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29. Hebrew Bible, 2 Chronicles, 5.14, 7.1-7.3, 20.6 (5th cent. BCE - 3rd cent. BCE)
| 5.14. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמוֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית הָאֱלֹהִים׃ 7.1. וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃ 7.1. וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃ 7.2. וְלֹא יָכְלוּ הַכֹּהֲנִים לָבוֹא אֶל־בֵּית יְהוָה כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 7.2. וּנְתַשְׁתִּים מֵעַל אַדְמָתִי אֲשֶׁר נָתַתִּי לָהֶם וְאֶת־הַבַּיִת הַזֶּה אֲשֶׁר הִקְדַּשְׁתִּי לִשְׁמִי אַשְׁלִיךְ מֵעַל פָּנָי וְאֶתְּנֶנּוּ לְמָשָׁל וְלִשְׁנִינָה בְּכָל־הָעַמִּים׃ 7.3. וְכֹל בְּנֵי יִשְׂרָאֵל רֹאִים בְּרֶדֶת הָאֵשׁ וּכְבוֹד יְהוָה עַל־הַבָּיִת וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל־הָרִצְפָה וַיִּשְׁתַּחֲווּ וְהוֹדוֹת לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 20.6. וַיֹּאמַר יְהוָה אֱלֹהֵי אֲבֹתֵינוּ הֲלֹא אַתָּה־הוּא אֱלֹהִים בַּשָּׁמַיִם וְאַתָּה מוֹשֵׁל בְּכֹל מַמְלְכוֹת הַגּוֹיִם וּבְיָדְךָ כֹּחַ וּגְבוּרָה וְאֵין עִמְּךָ לְהִתְיַצֵּב׃ | 5.14. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of God." 7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house." 7.2. And the priests could not enter into the house of the LORD, because the glory of the LORD filled the LORD’S house." 7.3. And all the children of Israel looked on, when the fire came down, and the glory of the LORD was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto the LORD; ‘for He is good, for His mercy endureth for ever.’" 20.6. and he said: ‘O LORD, the God of our fathers, art not Thou alone God in heaven? and art not Thou ruler over all the kingdoms of the nations? and in Thy hand is power and might, so that none is able to withstand Thee." |
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30. Hebrew Bible, Ecclesiastes, 1.13, 3.19-3.22, 4.2-4.3, 11.7, 12.1, 12.6-12.8 (5th cent. BCE - 2nd cent. BCE)
| 1.13. וְנָתַתִּי אֶת־לִבִּי לִדְרוֹשׁ וְלָתוּר בַּחָכְמָה עַל כָּל־אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמָיִם הוּא עִנְיַן רָע נָתַן אֱלֹהִים לִבְנֵי הָאָדָם לַעֲנוֹת בּוֹ׃ 3.19. כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃ 3.21. מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ׃ 3.22. וְרָאִיתִי כִּי אֵין טוֹב מֵאֲשֶׁר יִשְׂמַח הָאָדָם בְּמַעֲשָׂיו כִּי־הוּא חֶלְקוֹ כִּי מִי יְבִיאֶנּוּ לִרְאוֹת בְּמֶה שֶׁיִּהְיֶה אַחֲרָיו׃ 4.2. וְשַׁבֵּחַ אֲנִי אֶת־הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן־הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה׃ 4.3. וְטוֹב מִשְּׁנֵיהֶם אֵת אֲשֶׁר־עֲדֶן לֹא הָיָה אֲשֶׁר לֹא־רָאָה אֶת־הַמַּעֲשֶׂה הָרָע אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ׃ 11.7. וּמָתוֹק הָאוֹר וְטוֹב לַעֵינַיִם לִרְאוֹת אֶת־הַשָּׁמֶשׁ׃ 12.1. בִּקֵּשׁ קֹהֶלֶת לִמְצֹא דִּבְרֵי־חֵפֶץ וְכָתוּב יֹשֶׁר דִּבְרֵי אֱמֶת׃ 12.1. וּזְכֹר אֶת־בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ עַד אֲשֶׁר לֹא־יָבֹאוּ יְמֵי הָרָעָה וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין־לִי בָהֶם חֵפֶץ׃ 12.6. עַד אֲשֶׁר לֹא־ירחק [יֵרָתֵק] חֶבֶל הַכֶּסֶף וְתָרֻץ גֻּלַּת הַזָּהָב וְתִשָּׁבֶר כַּד עַל־הַמַּבּוּעַ וְנָרֹץ הַגַּלְגַּל אֶל־הַבּוֹר׃ 12.7. וְיָשֹׁב הֶעָפָר עַל־הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל־הָאֱלֹהִים אֲשֶׁר נְתָנָהּ׃ 12.8. הֲבֵל הֲבָלִים אָמַר הַקּוֹהֶלֶת הַכֹּל הָבֶל׃ | 1.13. And I applied my heart to seek and to search out by wisdom concerning all things that are done under heaven; it is a sore task that God hath given to the sons of men to be exercised therewith." 3.19. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity." 3.20. All go unto one place; all are of the dust, and all return to dust." 3.21. Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?" 3.22. Wherefore I perceived that there is nothing better, than that a man should rejoice in his works; for that is his portion; for who shall bring him to see what shall be after him?" 4.2. Wherefore I praised the dead that are already dead more than the living that are yet alive;" 4.3. but better than they both is he that hath not yet been, who hath not seen the evil work that is done under the sun." 11.7. And the light is sweet, And a pleasant thing it is for the eyes to behold the sun." 12.1. Remember then thy Creator in the days of thy youth, and the years draw nigh, when thou shalt say: 'I have no pleasure in them';" 12.6. Before the silver cord is snapped asunder, and the golden bowl is shattered, And the pitcher is broken at the fountain, and the wheel falleth shattered, into the pit;" 12.7. And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it." 12.8. Vanity of vanities, saith Koheleth; all is vanity." |
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31. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)
| 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." |
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32. Hebrew Bible, Zechariah, 14.4, 14.8 (5th cent. BCE - 4th cent. BCE)
| 14.4. וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃ 14.8. וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃ | 14.4. And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south." 14.8. And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be." |
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33. Herodotus, Histories, 8.55 (5th cent. BCE - 5th cent. BCE)
| 8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. |
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34. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
| 508a. and gods and men are held together by communion and friendship, by orderliness, temperance, and justice; and that is the reason, my friend, why they call the whole of this world by the name of order, not of disorder or dissoluteness. Now you, as it seems to me, do not give proper attention to this, for all your cleverness, but have failed to observe the great power of geometrical equality amongst both gods and men: you hold that self-advantage is what one ought to practice, because you neglect geometry. Very well: either we must refute this statement, that it is by the possession |
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35. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
| 64c. Let us then, said he, speak with one another, paying no further attention to them. Do we think there is such a thing as death? Certainly, replied Simmias. We believe, do we not, that death is the separation of the soul from the body, and that the state of being dead is the state in which the body is separated from the soul and exists alone by itself and the soul is separated from the body and exists alone by itself? Is death anything other than this? No, it is this, said he. Now, my friend, see if you agree with me; |
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36. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
| 246c. and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen |
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37. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
| 191c. THEAET. To be sure he can. SOC. Again, then, can he learn one thing after another? THEAET. Why not? SOC. Please assume, then, for the sake of argument, that there is in our souls a block of wax, in one case larger, in another smaller, in one case the wax is purer, in another more impure and harder, in some cases softer |
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38. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
| 28a. and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity |
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39. Aristotle, Athenian Constitution, 53.4 (4th cent. BCE - 4th cent. BCE)
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40. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE)
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41. Septuagint, Tobit, 6.9 (4th cent. BCE - 2nd cent. BCE)
| 6.9. When they approached Ecbatana |
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42. Anon., 1 Enoch, 60.8, 91.1, 94.9-94.10, 98.8, 98.16, 103.3 (3rd cent. BCE - 2nd cent. BCE)
| 60.8. abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first 91.1. And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.' 91.1. And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them. 94.9. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. 98.8. that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement. 103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. |
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43. Ezekiel The Tragedian, Exagoge, 70 (3rd cent. BCE - 1st cent. BCE)
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44. Numenius Heracleensis, Fragments, 21-22, 52, 16 (3rd cent. BCE - 3rd cent. BCE)
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45. Anon., Jubilees, 1.19-1.25, 2.13-2.14, 3.8-3.14, 25.13, 31.12 (2nd cent. BCE - 2nd cent. BCE)
| 1.19. And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordices. 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength 1.21. and I shall gather them from amongst all the Gentiles, and they will seek Me, so that I shall be found of them 1.22. when they seek Me with all their heart and with all their soul. brAnd I shall disclose to them abounding peace with righteousness, and I shall remove them the plant of uprightness, with all My heart and with all My soul 1.23. and they will be for a blessing and not for a curse, and they will be the head and not the tail. 1.24. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25. And I shall not forsake them nor fail them; for I am the Lord their God. 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. 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: 25.13. And, despite all that he hath commanded me, these two and twenty years my brother hath striven with me, and spoken frequently to me and said: 'My brother, take to wife a sister of my two wives'; 31.12. And Jacob went in to Isaac his father, to the chamber where he lay, and his two sons were with him |
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46. Cicero, Tusculan Disputations, 1.93 (2nd cent. BCE - 1st cent. BCE)
| 1.93. Pellantur ergo istae ineptiae paene aniles, ante tempus mori miserum esse. quod tandem tempus? naturaene? at ad X at V c ea ea V (eam Gr.) quidem dedit usuram vitae tamquam pecuniae nulla praestituta die. quid est igitur quod querare, si repetit, cum volt? ea enim condicione conditione GKV acceperas. Idem, si puer parvus occidit, aequo animo ferendum putant, si vero in cunis, ne querendum quaerendum GRV quidem. atqui ab ab extra v. add. K 1 hoc acerbius exegit natura quod dederat. nondum gustaverat, inquit, vitae suavitatem; hic autem iam sperabat magna, quibus frui coeuperat. at at ad GKR id id ipsum q. V rec s quidem in ceteris ceteris certis V (ert in r. V c ) rebus melius putatur, aliquam partem quam nullam attingere: cur in vita secus? (quamquam non male ait agit KV Callimachus Call. fr. 363 multo saepius lacrimasse Priamum quam Troilum). eorum autem, autem add. G 1 qui exacta ex acta V et acta GKR aetate challimachus multi moriuntur K ( add. c et... fort. 2 ) in mg. multo sepius... 24 etate K c moriuntur, fortuna laudatur. | |
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47. Dead Sea Scrolls, 4Q418, 0 (2nd cent. BCE - 1st cent. CE)
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48. Dead Sea Scrolls, Damascus Covenant, 1.3 (2nd cent. BCE - 1st cent. CE)
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49. Dead Sea Scrolls, War Scroll, 17.8 (2nd cent. BCE - 1st cent. CE)
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50. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.3 (2nd cent. BCE - 1st cent. CE)
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51. Dead Sea Scrolls, 1Qha, 4.37, 5.30, 6.24-6.25, 8.20, 20.14-20.15, 21.34 (2nd cent. BCE - 1st cent. CE)
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52. Dead Sea Scrolls, 4Q504, 0 (2nd cent. BCE - 1st cent. CE)
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53. Dead Sea Scrolls, Community Rule, 3.13-4.26, 3.15, 3.16, 3.17, 11.22 (2nd cent. BCE - 1st cent. CE)
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54. Dead Sea Scrolls, Hodayot, 4.29, 4.30, 4.31, 4.32, 4.33, 8.20, 9.13, 10.5, 10.6, 10.7, 10.8, 10.9, 10.11, 10.22, 10.23, 10.25, 10.26, 10.35, 10.37, 11.20, 12.14, 12.15, 12.22, 12.32, 12.36, 12.37, 13.15, 13.30, 14.10, 14.17, 14.24, 15.3, 15.8, 16.2, 16.32, 16.33, 18.3, 20.24, 20.25, 20.26, 20.35, 25.34-27.3 (2nd cent. BCE - 1st cent. CE)
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55. Dead Sea Scrolls, Hodayot, 4.29, 4.30, 4.31, 4.32, 4.33, 8.20, 9.13, 10.5, 10.6, 10.7, 10.8, 10.9, 10.11, 10.22, 10.23, 10.25, 10.26, 10.35, 10.37, 11.20, 12.14, 12.15, 12.22, 12.32, 12.36, 12.37, 13.15, 13.30, 14.10, 14.17, 14.24, 15.3, 15.8, 16.2, 16.32, 16.33, 18.3, 20.24, 20.25, 20.26, 20.35, 25.34-27.3 (2nd cent. BCE - 1st cent. CE)
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56. Hebrew Bible, Daniel, 4.5-4.6, 4.15, 5.11, 5.14, 12.2 (2nd cent. BCE - 2nd cent. BCE)
| 4.5. וְעַד אָחֳרֵין עַל קָדָמַי דָּנִיֵּאל דִּי־שְׁמֵהּ בֵּלְטְשַׁאצַּר כְּשֻׁם אֱלָהִי וְדִי רוּחַ־אֱלָהִין קַדִּישִׁין בֵּהּ וְחֶלְמָא קָדָמוֹהִי אַמְרֵת׃ 4.6. בֵּלְטְשַׁאצַּר רַב חַרְטֻמַיָּא דִּי אֲנָה יִדְעֵת דִּי רוּחַ אֱלָהִין קַדִּישִׁין בָּךְ וְכָל־רָז לָא־אָנֵס לָךְ חֶזְוֵי חֶלְמִי דִי־חֲזֵית וּפִשְׁרֵהּ אֱמַר׃ 4.15. דְּנָה חֶלְמָא חֲזֵית אֲנָה מַלְכָּא נְבוּכַדְנֶצַּר ואנתה [וְאַנְתְּ] בֵּלְטְשַׁאצַּר פִּשְׁרֵא אֱמַר כָּל־קֳבֵל דִּי כָּל־חַכִּימֵי מַלְכוּתִי לָא־יָכְלִין פִּשְׁרָא לְהוֹדָעֻתַנִי ואנתה [וְאַנְתְּ] כָּהֵל דִּי רוּחַ־אֱלָהִין קַדִּישִׁין בָּךְ׃ 5.11. אִיתַי גְּבַר בְּמַלְכוּתָךְ דִּי רוּחַ אֱלָהִין קַדִּישִׁין בֵּהּ וּבְיוֹמֵי אֲבוּךְ נַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה כְּחָכְמַת־אֱלָהִין הִשְׁתְּכַחַת בֵּהּ וּמַלְכָּא נְבֻכַדְנֶצַּר אֲבוּךְ רַב חַרְטֻמִּין אָשְׁפִין כַּשְׂדָּאִין גָּזְרִין הֲקִימֵהּ אֲבוּךְ מַלְכָּא׃ 5.14. וְשִׁמְעֵת עליך [עֲלָךְ] דִּי רוּחַ אֱלָהִין בָּךְ וְנַהִירוּ וְשָׂכְלְתָנוּ וְחָכְמָה יַתִּירָה הִשְׁתְּכַחַת בָּךְ׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ | 4.5. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods; and I told the dream before him:" 4.6. O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret causeth thee trouble, tell me the visions of my dream that I have seen, and the interpretation thereof." 4.15. This dream I king Nebuchadnezzar have seen; and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able, for the spirit of the holy gods is in thee.’" 5.11. there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and astrologers;" 5.14. I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and surpassing wisdom is found in thee." 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." |
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57. Septuagint, 2 Maccabees, 7.23, 14.35, 15.8 (2nd cent. BCE - 2nd cent. BCE)
| 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 14.35. O Lord of all, who hast need of nothing, thou wast pleased that there be a temple for thy habitation among us;' 15.8. And he exhorted his men not to fear the attack of the Gentiles, but to keep in mind the former times when help had come to them from heaven, and now to look for the victory which the Almighty would give them.' |
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58. Septuagint, Ecclesiasticus (Siracides), 14.18, 15.11, 15.14, 16.1, 16.17-16.22, 17.1-17.8, 17.29-17.32, 27.6, 30.19, 31.15, 32.2, 33.10-33.13, 34.15, 37.3-37.4, 37.20-37.21, 47.7 (2nd cent. BCE - 2nd cent. BCE)
| 14.18. Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born. 15.11. Do not say, "Because of the Lord I left the right way";for he will not do what he hates. 15.14. It was he who created man in the beginning,and he left him in the power of his own inclination. 16.1. Do not desire a multitude of useless children,nor rejoice in ungodly sons. 16.1. nor for the six hundred thousand men on foot,who rebelliously assembled in their stubbornness. 16.17. Do not say, "I shall be hidden from the Lord,and who from on high will remember me?Among so many people I shall not be known,for what is my soul in the boundless creation? 16.18. Behold, heaven and the highest heaven,the abyss and the earth, will tremble at his visitation. 16.19. The mountains also and the foundations of the earth shake with trembling when he looks upon them. 16.21. Like a tempest which no man can see,so most of his works are concealed. 16.22. Who will announce his acts of justice?Or who will await them? For the covet is far off. 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. 17.2. He gave to men few days, a limited time,but granted them authority over the things upon the earth. 17.2. Their iniquities are not hidden from him,and all their sins are before the Lord. 17.3. He endowed them with strength like his own,and made them in his own image. 17.4. He placed the fear of them in all living beings,and granted them dominion over beasts and birds. 17.6. He made for them tongue and eyes;he gave them ears and a mind for thinking. 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.8. He set his eye upon their hearts to show them the majesty of his works. 17.29. How great is the mercy of the Lord,and his forgiveness for those who turn to him! 17.31. What is brighter than the sun? Yet its light fails. So flesh and blood devise evil. 17.32. He marshals the host of the height of heaven;but all men are dust and ashes. 27.6. The fruit discloses the cultivation of a tree;so the expression of a thought discloses the cultivation of a mans mind. 30.19. of what use to an idol is an offering of fruit?For it can neither eat nor smell. So is he who is afflicted by the Lord; 31.15. Judge your neighbors feelings by your own,and in every matter be thoughtful. 32.2. when you have fulfilled your duties, take your place,that you may be merry on their account and receive a wreath for your excellent leadership. 32.2. Do not go on a path full of hazards,and do not stumble over stony ground. 33.11. In the fulness of his knowledge the Lord distinguished them and appointed their different ways; 33.12. some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place. 33.13. As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. 34.15. Blessed is the soul of the man who fears the Lord!To whom does he look? And who is his support? 37.3. O evil imagination, why were you formed to cover the land with deceit? 37.3. for overeating brings sickness,and gluttony leads to nausea. 37.4. Some companions rejoice in the happiness of a friend,but in time of trouble are against him. 37.21. for grace was not given him by the Lord,since he is lacking in all wisdom. 47.7. For he wiped out his enemies on every side,and annihilated his adversaries the Philistines;he crushed their power even to this day. |
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59. Septuagint, Judith, 6.4, 8.14, 8.28, 9.12, 12.9, 16.14 (2nd cent. BCE - 0th cent. CE)
| 6.4. We will burn them up, and their mountains will be drunk with their blood, and their fields will be full of their dead. They cannot withstand us, but will utterly perish. So says King Nebuchadnezzar, the lord of the whole earth. For he has spoken; none of his words shall be in vain. 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.28. Then Uzziah said to her, "All that you have said has been spoken out of a true heart, and there is no one who can deny your words. 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! 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 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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60. Septuagint, Wisdom of Solomon, 1.12, 1.15-1.16, 2.11-2.12, 2.22-2.23, 3.1, 3.4, 4.12, 4.16, 5.19, 6.18, 7.1, 7.12, 7.14, 7.25-7.26, 9.1, 9.9, 9.15, 10.1-10.2, 15.7-15.11, 16.1-16.3, 16.11, 16.14, 16.20, 17.30 (2nd cent. BCE - 1st cent. BCE)
| 1.12. Do not invite death by the error of your life,nor bring on destruction by the works of your hands; 1.15. For righteousness is immortal. 1.16. But ungodly men by their words and deeds summoned death;considering him a friend, they pined away,and they made a covet with him,because they are fit to belong to his party. 2.11. But let our might be our law of right,for what is weak proves itself to be useless. 2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.22. and they did not know the secret purposes of God,nor hope for the wages of holiness,nor discern the prize for blameless souls; 2.23. for God created man for incorruption,and made him in the image of his own eternity 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.4. For though in the sight of men they were punished,their hope is full of immortality. 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.16. The righteous man who had died will condemn the ungodly who are living,and youth that is quickly perfected will condemn the prolonged old age of the unrighteous man. 5.19. he will take holiness as an invincible shield 6.18. and love of her is the keeping of her laws,and giving heed to her laws is assurance of immortality 7.1. I also am mortal, like all men,a descendant of the first-formed child of earth;and in the womb of a mother I was molded into flesh 7.12. I rejoiced in them all, because wisdom leads them;but I did not know that she was their mother. 7.14. for it is an unfailing treasure for men;those who get it obtain friendship with God,commended for the gifts that come from instruction. 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. 9.1. O God of my fathers and Lord of mercy,who hast made all things by thy word 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments. 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind. 10.1. Wisdom protected the first-formed father of the world, when he alone had been created;she delivered him from his transgression 10.2. and gave him strength to rule all things. 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit. 16.1. Therefore those men were deservedly punished through such creatures,and were tormented by a multitude of animals. 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul. 16.20. Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste. |
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61. Lucretius Carus, On The Nature of Things, 2.991-2.998 (1st cent. BCE - 1st cent. BCE)
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62. Ovid, Metamorphoses, 1.76-1.86, 1.381-1.415, 6.139-6.140 (1st cent. BCE - missingth cent. CE)
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63. Philo of Alexandria, On The Life of Abraham, 20, 121 (1st cent. BCE - missingth cent. CE)
| 121. Since this is not the actual truth, but in order that one may when speaking keep as close to the truth as possible, the one in the middle is the Father of the universe, who in the sacred scriptures is called by his proper name, I am that I am; and the beings on each side are those most ancient powers which are always close to the living God, one of which is called his creative power, and the other his royal power. And the creative power is God, for it is by this that he made and arranged the universe; and the royal power is the Lord, for it is fitting that the Creator should lord it over and govern the creature. |
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64. Philo of Alexandria, On The Eternity of The World, 90 (1st cent. BCE - missingth cent. CE)
| 90. But all these ideas are the invention of quibblers, who employ all their artifices in opposition to the truth. Why so? Because it is impossible, as has been proved already, that the world, after it has been destroyed by conflagration, should become similar to coal, inasmuch as there is a vast quantity of earthy substance left in which the fire must of necessity lie in ambush. And perhaps too the conflagration could not prevail in every quarter, if the heaviest and most invincible of the elements, namely the earth, still remains, without being dissolved; but it must of necessity change, either into flame or into light: into flame, as Cleanthes thought; into light, as Chryssipus conceived. |
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65. Philo of Alexandria, On Husbandry, 85-86, 51 (1st cent. BCE - missingth cent. CE)
| 51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road. |
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66. Philo of Alexandria, On The Cherubim, 45, 48, 96-97, 127 (1st cent. BCE - missingth cent. CE)
| 127. And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. 127. And if their connections and families are very numerous, then by reason of their intermarriages and the mutual connections formed with different houses the iniquity and injury will proceed and infect the whole city all around. |
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67. Philo of Alexandria, On The Confusion of Tongues, 41, 146 (1st cent. BCE - missingth cent. CE)
| 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. |
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68. Philo of Alexandria, On The Preliminary Studies, 62, 61 (1st cent. BCE - missingth cent. CE)
| 61. But as the head is the chief of all the aforementioned parts of an animal, so is Esau the chief of this race, whose name is at one time interpreted "an oak," and at another, "a thing made." It is interpreted an oak, in reference to his being unbending, and implacable, and obstinate, and stiffnecked by nature, and having folly for his chief fellow counsellor, and being as such of a truly oaken character. And it is interpreted "a thing made," inasmuch as a life according to folly is an invention and a fable, full of tragic pomp and vain boasting; and, on the other hand, of mockery and comic ridicule, having in it nothing sound, being full of falsehood, having utterly cast off truth, and disregarding as a thing of no value, that nature which is void of distinctive qualities, or of particular species, but plain and sincere, which the practiser of virtue loves. |
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69. Philo of Alexandria, On The Decalogue, 134 (1st cent. BCE - missingth cent. CE)
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70. Philo of Alexandria, On Drunkenness, 187, 70, 101 (1st cent. BCE - missingth cent. CE)
| 101. And he says in another passage that, "When I have gone out of the city I will stretch forth my hands unto the Lord, and the voices shall Cease." Think not here that he who is speaking is a man, a contexture, or composition, or combination of soul and body, or whatever else you may choose to call this concrete animal; but rather the purest and most unalloyed mind, which, while contained in the city of the body and of mortal life is cramped and confined, and like a man who is bound in prison confesses plainly that he is unable to relish the free air. But as soon as it has escaped from this city, then being released, as to its thoughts and imaginations, as prisoners are loosened as to their hands and feet, it will put forth its energies in their free, and emancipated, and unrestrained strength, so that the commands of the passions will be at once put an end to. |
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71. Philo of Alexandria, On Flight And Finding, 69, 68 (1st cent. BCE - missingth cent. CE)
| 68. On this account, I imagine it is, that when Moses was speaking philosophically of the creation of the world, while he described everything else as having been created by God alone, he mentions man alone as having been made by him in conjunction with other assistants; for, says Moses, "God said, Let us make man in our Image." The expression, "let us make," indicating a plurality of makers. |
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72. Philo of Alexandria, On Giants, 11-56, 6-10 (1st cent. BCE - missingth 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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73. Philo of Alexandria, On The Migration of Abraham, 177-195, 176 (1st cent. BCE - missingth cent. CE)
| 176. And "Abraham," says Moses, "was seventy-five years of age, when he departed out of Charren." Now concerning the number of seventy-five years (for this contains a calculation corresponding to what has been previously advanced,) we will enter into an accurate examination hereafter. But first of all we will examine what Charran is, and what is meant by the departure from this country to go and live in another. |
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74. Philo of Alexandria, On The Change of Names, 14-15, 184, 4-5, 10 (1st cent. BCE - missingth cent. CE)
| 10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature. |
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75. Philo of Alexandria, On The Creation of The World, 126, 134-146, 151-152, 154-155, 171, 24-25, 29, 3, 30, 46, 66-67, 69-71, 75, 77, 8, 95-96, 119 (1st cent. BCE - missingth cent. CE)
| 119. Again, the principal and domit part in an animal is the head, and that has seven most necessary divisions: two eyes, an equal number of ears, two channels for the nostrils, and the mouth to make up seven, through which as Plato says, mortal things find their entrance, and immortal things their exit. For into the mouth do enter meat and drink, perishable food of a perishable body; but from out of it proceed wordsùthe immortal laws of an immortal soul, by means of which rational life is regulated. XLI. |
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76. Philo of Alexandria, On Planting, 19-20, 23-24, 44, 18 (1st cent. BCE - missingth cent. CE)
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77. Philo of Alexandria, On The Posterity of Cain, 169, 33, 15 (1st cent. BCE - missingth cent. CE)
| 15. When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible. |
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78. Philo of Alexandria, On Curses, 68, 163 (1st cent. BCE - missingth cent. CE)
| 163. On which account the scripture tells us that the calf, after having been pounded to pieces, was scattered on the water, to signify that no genuine plant of good can ever flourish in corruptible matter; for as a seed, when thrown into the stream of a river or into the sea, cannot display its proper powers; for it is impossible, unless it has once taken hold with its roots, as with anchors, of some firm portion of earth, that any branch should be firmly fixed or should shoot up, I do not say to any height, but even as a creeper along the ground, or that it should ever bring forth fruit at the periodical seasons of the year, for any great and violent rush of water coming on washes away all the germinating vigour of the seed. In the same manner all the superfluities contained in the vessel of the soul which are ever spoken of or celebrated are destroyed before they can have any existence, the corporeal substance continually flowing off from them. |
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79. Philo of Alexandria, On The Sacrifices of Cain And Abel, 57, 6-8, 5 (1st cent. BCE - missingth cent. CE)
| 5. God therefore having added the good doctrine, that is Abel, to the soul, took away from it evil doctrine, that is Cain: for Abraham also, leaving mortal things, "is added to the people of God," having received immortality, and having become equal to the angels; for the angels are the host of God, being incorporeal and happy souls. And in the same manner Jacob, the practiser of virtue, is added to the better one, because he had quitted the worse. |
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80. Philo of Alexandria, On Dreams, 1.15, 1.21, 1.23, 1.25, 1.30-1.34, 1.67, 1.191, 2.175 (1st cent. BCE - missingth cent. CE)
| 1.15. May it not be that sacred historian here desires to represent, in a figurative manner, that as in the universe there are four elements of which this world is composed, and as there are an equal number in ourselves, of which we have been fashioned before we were moulded into our human shape, three of them are capable of being comprehended somehow or other, but the fourth is unintelligible to all who come forward as judges of it. 1.23. What, again, are we to say of the moon? Does she show us a light of her own, or a borrowed and illegitimate one, only reflected from the rays of the sun? or is neither of these things true, but has she something mixed, as it were, so as to be a sort of combination of her own light and of that which belongs to some other body? For all these things, and others like them, belonging to the fourth and most excellent of the bodies in the world, namely, the heaven, are uncertain and incomprehensible, and are spoken of in accordance with conjectures and guesses, and not with the solid, certain reasoning of truth 1.25. There are, then, four principal elements in us, the body, the external sense, the speech, and the mind. Now of these, three are not uncertain or unintelligible in every respect, but they contain some indication in themselves by which they are comprehended. 1.30. Now then is the fourth element which exists within us, the domit mind, comprehensible to us in the same manner as these other divisions? Certainly not; for what do we think it to be in its essence? Do we look upon it as spirit, or as blood, or, in short, as any bodily substance! But it is not a substance, but must be pronounced incorporeal. Is it then a limit, or a species, or a number, or a continued act, or a harmony, or any existing thing whatever? 1.31. Is it, the very first moment that we are born, infused into us from without, or is it some warm nature in us which is cooled by the air which is diffused around us, like a piece of iron which has been heated at a forge, and then being plunged into cold water, is by that process tempered and hardened? (And perhaps it is from the cooling process [psyxis] to which it is thus submitted that the soul [heµ psycheµ] derives its name.) What more shall we say? When we die, is it extinguished and destroyed together with our bodies? or does it continue to live a long time? or, thirdly, is it wholly incorruptible and immortal? 1.32. Again, where, in what part does this mind lie hid? Has it received any settled habitation? For some men have dedicated it to our head, as the principal citadel, around which all the outward senses have their lairs; thinking it natural that its body-guards should be stationed near it, as near the palace of a mighty king. Some again contend earnestly in favour of the position which they assign it, believing that it is enshrined like a statue in the heart. 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul. 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.191. consider, however, what comes afterwards. The sacred word enjoins some persons what they ought to do by positive command, like a king; to others it suggests what will be for their advantage, as a preceptor does to his pupils; to others again, it is like a counsellor suggesting the wisest plans; and in this way too, it is of great advantage to those who do not of themselves know what is expedient; to others it is like a friend, in a mild and persuasive manner, bringing forward many secret things which no uninitiated person may lawfully hear. 2.175. For," says Moses, "the Lord thy God will return, that he may rejoice in thee for thy good as he rejoiced in thy fathers, if thou wilt hear his voice to keep all his commandments and his ordices and his judgments which are written in the book of this Law. |
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81. Philo of Alexandria, On The Special Laws, 1.33-1.35, 1.41-1.50, 1.149, 1.171, 1.277, 3.178, 4.14, 4.123 (1st cent. BCE - missingth cent. CE)
| 1.33. It has invariably happened that the works which they have made have been, in some degree, the proofs of the character of the workmen; for who is there who, when he looks upon statues or pictures, does not at once form an idea of the statuary or painter himself? And who, when he beholds a garment, or a ship, or a house, does not in a moment conceive a notion of the weaver, or shipbuilder, or architect, who has made them? And if any one comes into a well-ordered city, in which all parts of the constitution are exceedingly well arranged and regulated, what other idea will he entertain but that this city is governed by wise and virtuous rulers? 1.34. He, therefore, who comes into that which is truly the greatest of cities, namely, this world, and who beholds all the land, both the mountain and the champaign district full of animals, and plants, and the streams of rivers, both overflowing and depending on the wintry floods, and the steady flow of the sea, and the admirable temperature of the air, and the varieties and regular revolutions of the seasons of the year; and then too the sun and moon, the rulers of day and night, and the revolutions and regular motions of all the other planets and fixed stars, and of the whole heaven; would he not naturally, or I should rather say, of necessity, conceive a notion of the Father, and creator, and governor of all this system; 1.35. for there is no artificial work whatever which exists of its own accord? And the world is the most artificial and skilfully made of all works, as if it had been put together by some one who was altogether accomplished and most perfect in knowledge. It is in this way that we have received an idea of the existence of God.VII. 1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 1.42. On which account, I beg and entreat of thee to receive the supplication of a man who is thy suppliant and devoted to God's service, and desirous to serve thee alone; for as the light is not known by the agency of anything else, but is itself its own manifestation, so also thou must alone be able to manifest thyself. For which reason I hope to receive pardon, if, from want of any one to teach me, I am so bold as to flee to thee, desiring to receive instruction from thyself. 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 1.45. When Moses heard this he betook himself to a second supplication, and said, "I am persuaded by thy explanations that I should not have been able to receive the visible appearance of thy form. But I beseech thee that I may, at all events, behold the glory that is around thee. And I look upon thy glory to be the powers which attend thee as thy guards, the comprehension of which having escaped me up to the present time, worketh in me no slight desire of a thorough understanding of it. 1.46. But God replied and said, "The powers which you seek to behold are altogether invisible, and appreciable only by the intellect; since I myself am invisible and only appreciable by the intellect. And what I call appreciable only by the intellect are not those which are already comprehended by the mind, but those which, even if they could be so comprehended, are still such that the outward senses could not at all attain to them, but only the very purest intellect. 1.47. And though they are by nature incomprehensible in their essence, still they show a kind of impression or copy of their energy and operation; as seals among you, when any wax or similar kind of material is applied to them, make an innumerable quantity of figures and impressions, without being impaired as to any portion of themselves, but still remaining unaltered and as they were before; so also you must conceive that the powers which are around me invest those things which have no distinctive qualities with such qualities, and those which have no forms with precise forms, and that without having any portion of their own everlasting nature dismembered or weakened. 1.48. And some of your race, speaking with sufficient correctness, call them ideas (ideai 1.49. Do not, then, ever expect to be able to comprehend me nor any one of my powers, in respect of our essence. But, as I have said, I willingly and cheerfully grant unto you such things as you may receive. And this gift is to call you to the beholding of the world and all the things that are in it, which must be comprehended, not indeed by the eyes of the body, but by the sleepless vision of the soul. 1.50. The desire of wisdom alone is continual and incessant, and it fills all its pupils and disciples with famous and most beautiful doctrines." When Moses heard this he did not cease from his desire, but he still burned with a longing for the understanding of invisible things. [...]{7}{mangey thinks that there is a considerable hiatus here. What follows relates to the regulations respecting proselytes, which as the text stands is in no way connected with what has gone before about the worship of God.}IX. 1.149. And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state. 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. 1.277. And this command is a symbol of nothing else but of the fact that in the eyes of God it is not the number of things sacrificed that is accounted valuable, but the purity of the rational spirit of the sacrificer. Unless, indeed, one can suppose that a judge who is anxious to pronounce a holy judgment will never receive gifts from any of those whose conduct comes before his tribunal, or that, if he does receive such presents, he will be liable to an accusation of corruption; and that a good man will not receive gifts from a wicked person, not even though he may be poor and the other rich, and he himself perhaps in actual want of what he would so receive; and yet that God can be corrupted by bribes, who is most all-sufficient for himself and who has no need of any thing created; who, being himself the first and most perfect good thing, the everlasting fountain of wisdom, and justice, and of every virtue, rejects the gifts of the wicked. 3.178. And this is the cause which is often mentioned by many people. But I have heard another also, alleged by persons of high character, who look upon the greater part of the injunctions contained in the law as plain symbols of obscure meanings, and expressed intimations of what may not be expressed. And this other reason alleged is as follows. There are two kinds of soul, much as there are two sexes among human relations; the one a masculine soul, belonging to men; the other a female soul, as found in women. The masculine soul is that which devotes itself to God alone, as the Father and Creator of the universe and the cause of all things that exist; but the female soul is that which depends upon all the things which are created, and as such are liable to destruction, and which puts forth, as it were, the hand of its power in order that in a blind sort of way it may lay hold of whatever comes across it, clinging to a generation which admits of an innumerable quantity of changes and variations, when it ought rather to cleave to the unchangeable, blessed, and thrice happy divine nature. 4.14. but man, as it seems, has been assigned the most pre-eminent position among the animals, being, as it were, a near relation of God himself, and akin to him in respect of his participation in reason; which makes him immortal, although he is liable to death. On which account every one who feels any admiration of virtue is full of exceeding anger, and is utterly implacable against kidnappers, who for the sake of most iniquitous gain dare to inflict slavery on those who are free by birth, and who partake of the same nature as themselves. 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. |
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82. Philo of Alexandria, On The Virtues, 217, 205 (1st cent. BCE - missingth cent. CE)
| 205. though it was his duty to preserve that image free from all spot of blemish, following and imitating as far as was in his power the virtues of him who had created him, since the two opposite qualities of good and evil (what is honourable and what is disgraceful, what is true and what is false) were set before him for his choice and avoidance, deliberately chose what was false, and disgraceful, and evil, and despised what was good, and honourable, and true; for which conduct he was very fairly condemned to change an immortal for a mortal existence, being deprived of blessedness and happiness, and therefore he naturally was changed so as to descend into a laborious and miserable Life. XXXVIII. |
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83. Philo of Alexandria, On The Life of Moses, 1.76, 1.279, 2.48, 2.65, 2.127, 2.288 (1st cent. BCE - missingth cent. CE)
| 1.76. And if, inasmuch as they are weak in their natural abilities, they shall inquire further about my appellation, tell them not only this one fact that I am God, but also that I am the God of those men who have derived their names from virtue, that I am the God of Abraham, and the God of Isaac, and the God of Jacob, one of whom is the rule of that wisdom which is derived from teaching, another of natural wisdom, and the third of that which is derived from practice. And if they are still distrustful they shall be taught by these tokens, and then they shall change their dispositions, seeing such signs as no man has hitherto either seen or heard. 1.279. Who has ever discovered with accuracy the first origin of the birth of these people? Their bodies, indeed, may have been fashioned according to human means of propagation; but their souls have been brought forth by divine agency, wherefore they are nearly related to God. May my soul die as to the death of the body, that it may be remembered among the souls of the righteous, such as the souls of these men are. 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 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 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. |
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84. Philo of Alexandria, Against Flaccus, 69 (1st cent. BCE - missingth cent. CE)
| 69. And if some of those who were employed in the collection of sticks were too slow, they took their own furniture, of which they had plundered them, to burn their persons, robbing them of their most costly articles, and burning with them things of the greatest use and value, which they used as fuel instead of ordinary timber. |
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85. Philo of Alexandria, Allegorical Interpretation, 1.19-1.20, 1.31-1.42, 1.65, 1.105-1.106, 2.4-2.5, 2.77, 2.83, 2.95-2.96, 3.52, 3.96, 3.161-3.162 (1st cent. BCE - missingth cent. CE)
| 1.19. This is the book of the generation of heaven and earth, when they were Created." This is perfect reason, which is put in motion in accordance with the number seven, being the beginning of the creation of that mind which was arranged according to the ideas, and also of the sensation arranged according to the ideas, and perceptible only by the intellect, if one can speak in such a manner. And Moses calls the word of God a book, in which it is come to pass that the formations of other things are written down and engraved. 1.20. But, lest you should imagine that the Deity does anything according to definite periods of time, while you should rather think that everything done by him is inscrutable in its nature, uncertain, unknown to, and incomprehensible by the race of mortal men. Moses adds the words, "when they were created," not defining the time when by any exact limitation, for what has been made by the Author of all things has no limitation. And in this way the idea is excluded, that the universe was created in six days. IX. 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. 1.32. And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it were not that God had breathed into it the spirit of genuine life; for then it "exists," and is no longer made into a soul; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. "For man," says Moses, "became a living soul." XIII. 1.33. But some one may ask, why God thought an earth-born mind, which was wholly devoted to the body, worthy of divine inspiration, and yet did not treat the one made after his own idea and image in the same manner. In the second place he may ask, what is the meaning of the expression "breathed into." And thirdly, why he breathed into his face: fourthly also, why, since he knew the name of the Spirit when he says, "And the Spirit of God moved upon the face of the Waters," he now speaks of breath, and not of the Spirit. 1.34. Now in reply to the first question we must say this one thing; God being very munificent gives his good things to all men, even to those who are not perfect; inviting them to a participation and rivalry in virtue, and at the same time displaying his abundant riches, and showing that it is sufficient for those also who will not be greatly benefited by it; and he also shows this in the most evident manner possible in other cases; for when he rains on the sea, and when he raises up fountains in desert places, and waters shallow and rough and unproductive land, making the rivers to overflow with floods, what else is he doing but displaying the great abundance of his riches and of his goodness? This is the cause why he has created no soul in such a condition as to be wholly barren of good, even if the employment of that good be beyond the reach of some people. 1.35. We must also give a second reason, which is this: Moses wished to represent all the actions of the Deity as just--therefore a man who had not had a real life breathed into him, but who was ignorant of virtue, when he was chastised for the sins which he had committed would say that he was punished unjustly, in that it was only through ignorance of what was good that he had erred respecting it; and that he was to blame who had not breathed any proper wisdom into him; and perhaps he will even say, that he has absolutely committed no offence whatever; since some people affirm that actions done involuntarily and in ignorance have not the nature of offences. 1.36. Now the expression "breathed into" is equivalent to "inspired," or "gave life to" things iimate: for let us take care that we are never filled with such absurdity as to think that God employs the organs of the mouth or nostrils for the purpose of breathing into anything; for God is not only devoid of peculiar qualities, but he is likewise not of the form of man, and the use of these words shows some more secret mystery of nature; 1.37. for there must be three things, that which breathes in, that which receives what is breathed in, and that which is breathed in. Now that which breathes in is God, that which receives what is breathed in is the mind, and that which is breathed in is the spirit. What then is collected from these three things? A union of the three takes place, through God extending the power, which proceeds from himself through the spirit, which is the middle term, as far as the subject. Why does he do this, except that we may thus derive a proper notion of him? 1.38. Since how could the soul have perceived God if he had not inspired it, and touched it according to his power? For human intellect would not have dared to mount up to such a height as to lay claim to the nature of God, if God himself had not drawn it up to himself, as far as it was possible for the mind of man to be drawn up, and if he had not formed it according to those powers which can be comprehended. 1.39. And God breathed into man's face both physically and morally. Physically, when he placed the senses in the face: and this portion of the body above all others is vivified and inspired; and morally, in this manner, as the face is the domit portion of the body, so also is the mind the domit portion of the soul. It is into this alone that God breathes; but the other parts, the sensations, the power of speech, and the power of generation, he does not think worthy of his breath, for they are inferior in power. 1.40. By what then were these subordinate parts inspired? beyond all question by the mind; for of the qualities which the mind has received form God, it gives a share to the irrational portion of the soul, so that the mind is vivified by God, and the irrational part of the soul by the mind; for the mind is as it were a god to the irrational part of the soul, for which reason Moses did not hesitate to call it "the god of Pharaoh. 1.41. For of all created things some are created by God, and through him: some not indeed by God, but yet through him: and the rest have their existence both by him and through him. At all events Moses as he proceeds says, that God planted a paradise, and among the best things as made both by God and through God, is the mind. But the irrational part of the soul was made indeed by God but not through God, but through the reasoning power which bears rule and sovereignty in the soul; 1.42. and Moses has used the word "breath," not "spirit," as there is a difference between the two words; for spirit is conceived of according to strength, and intensity, and power; but breath is a gentle and moderate kind of breeze and exhalation; therefore the mind, which was created in accordance with the image and idea of God, may be justly said to partake in his spirit, for its reasoning has strength: but that which is derived from matter is only a partaker in a thin and very light air, being as it were a sort of exhalation, such as arises from spices; for they, although they be preserved intact, and are not exposed to fire or fumigation, do nevertheless emit a certain fragrance. XIV. 1.65. Let us examine the expressions of the writer: "A river," says he, "goes forth out of Eden, to water the Paradise." This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of preeminence. For each of the virtues is really and truly a ruler and a queen. And the expression, "is separated," is equivalent to "is marked off by fixed boundaries;" since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed. XX. 1.105. Accordingly God says, "In the day in which ye eat of it ye shall die the death." And yet, though they have eaten of it, they not only do not die, but they even beget children, and are the causes of life to other beings besides themselves. What, then, are we to say? Surely that death is of two kinds; the one being the death of the man, the other the peculiar death of the soul--now the death of the man is the separation of his soul from his body, but the death of the soul is the destruction of virtue and the admission of vice; 1.106. and consequently God calls that not merely "to die," but "to die the death;" showing that he is speaking not of common death, but of that peculiar and especial death which is the death of the soul, buried in its passions and in all kinds of evil. And we may almost say that one kind of death is opposed to the other kind. For the one is the separation of what was previously existing in combination, namely, of body and soul. But this other death, on the contrary, is a combination of them both, the inferior one, the body, having the predomice, and the superior one, the soul, being made subject to it. |
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86. Philo of Alexandria, Questions On Exodus, 2.29, 2.46 (1st cent. BCE - missingth cent. CE)
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87. Philo of Alexandria, Questions On Genesis, 1.4, 1.21, 1.32, 1.45, 1.51, 1.53, 2.45, 2.56, 2.59, 2.62, 2.66 (1st cent. BCE - missingth cent. CE)
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88. Philo of Alexandria, Who Is The Heir, 209, 246, 54-57, 63-64, 7, 84, 170 (1st cent. BCE - missingth cent. CE)
| 170. The third law is one about the name of the Lord, not about that name which has not yet reached his creatures; for that name is unspeakable, but about the name which is constantly applied to him as displayed in his powers; for it is commanded that we shall not take his name in vain. The fourth commandment is concerning the seventh day, always virgin, and without any mother, in order that creation, taking care that it may be always free from labour, may in this way come to a recollection of him who does everything without being seen. |
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89. Philo of Alexandria, That The Worse Attacks The Better, 139, 154, 175-176, 29, 75, 80, 83-84, 86-87, 89-90, 118 (1st cent. BCE - missingth cent. CE)
| 118. This rock, Moses, in another place, using a synonymous expression, calls manna the most ancient word of God, by which appellation is understood, something of the most general possible nature, from which two cakes are made, one of honey and the other of oil, that is to say, two different systems of life, exceedingly difficult to distinguish from one another, both worthy of attention, at the very beginning instilling the sweetness of these contemplations which exist in the sciences, and again emitting the most brilliant light to those who take hold of the things which are the objects of their desire, not fastidiously, but firmly, and scarcely by means of unremitting and incessant perseverance. These then, as I have said before, are they who ascend up upon the strength of the earth. XXXII. |
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90. Philo of Alexandria, That God Is Unchangeable, 45-46, 58, 78, 96, 3 (1st cent. BCE - missingth cent. CE)
| 3. For as long as the pure rays of wisdom shine forth in the soul, by means of which the wise man sees God and his powers, no one of those who bring false news ever enters into the reason, but all such are kept at a distance outside of the sacred threshhold. But when the light of the intellect is dimmed and overshadowed, then the companions of darkness having become victorious, associate themselves with the dissolute and effeminate passions which the prophet calls the daughters of men, and they bear children to them and not to God. |
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91. Philo of Alexandria, That Every Good Person Is Free, 108 (1st cent. BCE - missingth cent. CE)
| 108. Therefore, the one being hung up and violently stretched for the sake of making him divulge some secret, showed himself mightier than fire or iron, though they are the strongest things in nature, and biting off his tongue with his teeth, spit it at his torturer, that he might not involuntarily utter what he ought to bury in silence, under the influence of agony; |
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92. Philo of Alexandria, Plant., 18 (1st cent. BCE - missingth cent. CE)
| 18. But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word. |
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93. Anon., Didache, 4.8 (1st cent. CE - 2nd cent. CE)
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94. Anon., The Life of Adam And Eve, 13-17, 12 (1st cent. CE - 5th cent. CE)
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95. Clement of Rome, 1 Clement, 36.2 (1st cent. CE - 1st cent. CE)
| 36.2. διὰ τούτου ἀτενίζομεν a)teni/twmen A "lat us fir our gaze." εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου ἠθέλησεν ὁ δεσπότης τῆς ἀθανάτου γνώσεως ἡμᾶς γεύσασθαι, ὃς Heb. 1, 3, 4 ὦν ἀπαύγασμα τῆς μεγαλωσύνης αὐτοῦ, τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα Heb. 1, 7; Pa 104, 4 κεκληρονόμηκεν. | |
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96. Ignatius, To The Ephesians, 7.2 (1st cent. CE - 2nd cent. CE)
| 7.2. There is one only physician, of flesh and of spirit, generate and ingenerate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord. |
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97. Josephus Flavius, Jewish Antiquities, 1.35, 8.79 (1st cent. CE - 1st cent. CE)
| 1.35. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs, and out of it formed the woman; 8.79. 5. Solomon also cast a brazen sea, whose figure was that of a hemisphere. This brazen vessel was called a sea for its largeness, for the laver was ten feet in diameter, and cast of the thickness of a palm. Its middle part rested on a short pillar that had ten spirals round it, and that pillar was ten cubits in diameter. |
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98. Longinus, On The Sublime, 1.4 (1st cent. CE - 1st cent. CE)
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99. Mishnah, Avot, 2.14, 5.3 (1st cent. CE - 3rd cent. CE)
| 2.14. Rabbi Elazar said:Be diligent in the study the torah; And know how to answer an epicuros, And know before whom you toil, and that your employer is faithful, for He will pay you the reward of your labor." 5.3. With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him)." |
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100. Mishnah, Berachot, 1.1, 9.5 (1st cent. CE - 3rd cent. CE)
| 1.1. From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression." 9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”" |
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101. Mishnah, Shabbat, 7.2 (1st cent. CE - 3rd cent. CE)
| 7.2. The primary labors are forty less one:sowing, plowing, reaping, binding sheaves, threshing, winnowing, selecting, grinding, sifting, kneading, baking, shearing wool, bleaching, hackling, dyeing, spinning, weaving, the making of two loops, weaving two threads, dividing two threads, tying and untying, sewing two stitches, tearing in order to sew two stitches, capturing a deer, slaughtering, or flaying, or salting it, curing its hide, scraping it [of its hair], cutting it up, writing two letters, erasing in order to write two letters [over the erasure], building, tearing down, extinguishing, kindling, striking with a hammer, [and] carrying out from one domain to another, These are the forty primary labors less one." |
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102. New Testament, 1 Corinthians, 1.2, 1.17, 1.24, 2.14-2.15, 6.11, 6.19, 7.29, 15.3-15.11, 15.20-15.28, 15.35-15.58 (1st cent. CE - 1st cent. CE)
| 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. |
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103. New Testament, 1 Thessalonians, 4.4, 4.13-4.18, 5.23 (1st cent. CE - 1st cent. CE)
| 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. |
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104. New Testament, 1 Timothy, 6.20 (1st cent. CE - 1st cent. CE)
| 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; |
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105. New Testament, 2 Corinthians, 3.6, 4.4, 4.7-5.10, 4.16, 4.17, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 6.14, 6.15 (1st cent. CE - 1st cent. CE)
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106. New Testament, 2 Timothy, 1.1, 1.12 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus 1.12. For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day. |
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107. New Testament, Acts, 2.38, 5.3-5.10, 5.12-5.25, 7.55-7.56, 9.8, 11.18, 14.15, 17.26 (1st cent. CE - 2nd cent. CE)
| 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 5.17. But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy 5.18. and laid hands on the apostles, and put them in public custody. 5.19. But an angel of the Lord opened the prison doors by night, and brought them out, and said 5.20. Go stand and speak in the temple to the people all the words of this life. 5.21. When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. 5.22. But the officers who came didn't find them in the prison. They returned and reported 5.23. We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside! 5.24. Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. 5.25. One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life! 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation |
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108. New Testament, Apocalypse, 1.6, 4.3-4.6, 4.9, 4.11, 5.12-5.13, 7.12, 11.10, 11.13, 14.7, 15.8, 16.9, 18.20, 19.1, 19.7, 21.11, 21.23-21.24, 21.26 (1st cent. CE - 1st cent. CE)
| 1.6. and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. 4.3. that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.9. When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever 4.11. Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created! 5.12. saying with a loud voice, "Worthy is the Lamb who has been killed to receive the power, riches, wisdom, might, honor, glory, and blessing! 5.13. I heard every created thing which is in heaven, on the earth, under the earth, on the sea, and everything in them, saying, "To him who sits on the throne, and to the Lamb be the blessing, the honor, the glory, and the dominion, forever and ever! Amen. 7.12. saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen. 11.10. Those who dwell on the earth rejoice over them, and they will be glad. They will give gifts to one another, because these two prophets tormented those who dwell on the earth. 11.13. In that day there was a great earthquake, and a tenth of the city fell. Seven thousand people were killed in the earthquake, and the rest were terrified, and gave glory to the God of heaven. 14.7. He said with a loud voice, "Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters! 15.8. The temple was filled with smoke from the glory of God, and from his power. No one was able to enter into the temple, until the seven plagues of the seven angels would be finished. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 18.20. Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her. 19.1. After these things I heard something like a loud voice of a great multitude in heaven, saying, "Hallelujah! Salvation, power, and glory belong to our God: 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 21.11. having the glory of God. Her light was like a most precious stone, as if it was a jasper stone, clear as crystal; 21.23. The city has no need for the sun, neither of the moon, to shine, for the very glory of God illuminated it, and its lamp is the Lamb. 21.24. The nations will walk in its light. The kings of the earth bring the glory and honor of the nations into it. 21.26. and they shall bring the glory and the honor of the nations into it so that they may enter. |
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109. New Testament, Colossians, 1.15, 3.1-3.5 (1st cent. CE - 1st cent. CE)
| 1.15. who is the image of the invisible God, the firstborn of all creation. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; |
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110. New Testament, Ephesians, 3.16 (1st cent. CE - 1st cent. CE)
| 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; |
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111. New Testament, Galatians, 2.20, 3.3, 4.19, 5.5, 5.16-5.18, 5.25, 6.8 (1st cent. CE - 1st cent. CE)
| 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. |
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112. New Testament, Philippians, 1.21-1.26, 3.21 (1st cent. CE - 1st cent. CE)
| 1.21. For to me to live is Christ, and to die is gain. 1.22. But if I live on in the flesh, this will bring fruit from my work; yet I don't make known what I will choose. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 1.24. Yet, to remain in the flesh is more needful for your sake. 1.25. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith 1.26. that your rejoicing may abound in Christ Jesus in me through my presence with you again. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. |
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113. New Testament, Romans, 1.19-1.23, 4.1, 4.3, 5.1-5.5, 5.12, 6.11, 6.19, 6.22-6.23, 7.22, 8.1-8.17, 8.23, 9.20-9.21 (1st cent. CE - 1st cent. CE)
| 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness. 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 7.22. For I delight in God's law after the inward man 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this? 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? |
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114. New Testament, John, 1.1-1.18, 1.26, 1.29, 1.32-1.33, 2.16, 3.3-3.8, 3.12-3.13, 3.15-3.16, 3.31-3.36, 4.34, 5.19, 5.23-5.24, 5.30, 5.37, 6.38-6.39, 6.44, 6.63, 7.16, 7.18, 7.28, 7.33, 7.38-7.39, 8.6, 8.16, 8.18, 8.21, 8.26, 8.29, 8.41-8.42, 9.1-9.2, 9.4, 9.19-9.20, 9.32, 9.34, 10.37, 11.4, 11.21-11.22, 11.25-11.27, 11.39-11.42, 11.44, 11.52, 12.44-12.45, 12.49, 13.18, 13.20, 13.33, 14.9, 14.16-14.17, 14.19, 14.24, 14.26, 15.13-15.15, 15.21, 15.26, 16.5, 16.7-16.11, 16.13-16.15, 16.21, 17.4, 17.18-17.19, 18.37, 19.20, 19.30, 20.21-20.23, 20.28 (1st cent. CE - 1st cent. CE)
| 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.31. He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all. 3.32. What he has seen and heard, of that he testifies; and no one receives his witness. 3.33. He who has received his witness has set his seal to this, that God is true. 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 3.35. The Father loves the Son, and has given all things into his hand. 3.36. One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him. 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.6. They said this testing him, that they might have something to accuse him of. But Jesus stooped down, and wrote on the ground with his finger. 8.16. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.21. Jesus said therefore again to them, "I am going away, and you will seek me, and you will die in your sins. Where I go, you can't come. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.19. and asked them, "Is this your son, who you say was born blind? How then does he now see? 9.20. His parents answered them, "We know that this is our son, and that he was born blind; 9.32. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 9.34. They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. 10.37. If I don't do the works of my Father, don't believe me. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 11.52. and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.45. He who sees me sees him who sent me. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 13.18. I don't speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me. 13.33. Little children, I will be with you a little while longer. You will seek me, and as I said to the Jews, 'Where I am going, you can't come,' so now I tell you. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 14.24. He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. 15.21. But all these things will they do to you for my name's sake, because they don't know him who sent me. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.5. But now I am going to him who sent me, and none of you asks me, 'Where are you going?' 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.10. about righteousness, because I am going to my Father, and you won't see me any more; 16.11. about judgment, because the prince of this world has been judged. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you. 16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice. 19.20. Therefore many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 20.28. Thomas answered him, "My Lord and my God! |
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115. New Testament, Luke, 3.21-3.22, 6.43, 7.35, 9.23, 10.21, 12.8-12.10, 12.33, 12.46 (1st cent. CE - 1st cent. CE)
| 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 7.35. Wisdom is justified by all her children. 9.23. He said to all, "If anyone desires to come after me, let him deny himself, take up his cross, and follow me. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.9. but he who denies me in the presence of men will be denied in the presence of the angels of God. 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. |
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116. New Testament, Mark, 1.10-1.11, 8.34, 9.2-9.4, 9.7, 13.24-13.27, 14.17-14.22, 14.24, 14.34 (1st cent. CE - 1st cent. CE)
| 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 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. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 14.17. When it was evening he came with the twelve. 14.18. As they sat and were eating, Jesus said, "Most assuredly I tell you, one of you will betray me -- he who eats with me. 14.19. They began to be sorrowful, and to ask him one by one, "Surely not I?" And another said, "Surely not I? 14.20. He answered them, "It is one of the twelve, he who dips with me in the dish. 14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. |
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117. New Testament, Matthew, 2.8, 3.16-3.17, 6.19, 6.25-6.34, 7.29, 8.6, 11.25, 14.12, 17.27, 20.10, 22.21, 26.20-26.25 (1st cent. CE - 1st cent. CE)
| 2.8. He sent them to Bethlehem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 6.19. Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.29. for he taught them with authority, and not like the scribes. 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 14.12. His disciples came, and took the body, and buried it; and they went and told Jesus. 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 22.21. They said to him, "Caesar's."Then he said to them, "Give therefore to Caesar the things that are Caesar's, and to God the things that are God's. 26.20. Now when evening had come, he was reclining at the table with the twelve disciples. 26.21. As they were eating, he said, "Most assuredly I tell you that one of you will betray me. 26.22. They were exceedingly sorrowful, and each began to ask him, "It isn't me, is it, Lord? 26.23. He answered, "He who dipped his hand with me in the dish, the same will betray me. 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born. 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it. |
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118. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE)
| 102d. But to be carried beyond all bounds and to help in exaggerating our griefs Isay is contrary to nature, and results from our depraved ideas. Therefore this also must be dismissed as injurious and depraved and most unbecoming to right-minded men, but a moderate indulgence is not to be disapproved. "Pray that we be not ill," says Crantor of the Academy, "but if we be ill, pray that sensation be left us, whether one of our members be cut off or torn out." For this insensibility to pain is attained by man only at a great price; for in the former case, we may suppose, it is the body which has been brutalized into such insensibility |
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119. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE)
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120. Alcinous, Handbook of Platonism, 12.1 (2nd cent. CE - 2nd cent. CE)
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121. Anon., Qohelet Rabba, 3.11 (2nd cent. CE - 5th cent. CE)
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122. Anon., Genesis Rabba, 8.1, 12.6, 14.4-14.5, 14.8, 21.3, 24.2 (2nd cent. CE - 5th cent. CE)
| 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 12.6. תּוֹלְדוֹת אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל תּוֹלְדוֹת שֶׁנֶּאֶמְרוּ בַּתּוֹרָה חֲסֵרִין בַּר מִן תְּרֵין (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ וגו' וְהָדֵין. וּמִפְּנֵי מָה אִינוּן חֲסֵרִין, רַבִּי יוּדָן בְּשֵׁם רַבִּי אָבִין אָמַר כְּנֶגֶד שִׁשָּׁה דְבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, וְקוֹמָתוֹ, וּפְרִי הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן (בראשית ג, יט): כִּי עָפָר אַתָּה. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ. אָמַר רַבִּי אַבָּהוּ בְּאוֹתָהּ הַשָּׁעָה גֻּזְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. פְּרִי הָאִילָן וּפְרִי הָאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. מְאוֹרוֹת, רַבִּי שִׁמְעוֹן בֶּן רַבִּי יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשֵּׁם רַבִּי מֵאִיר, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְאוֹרוֹת מֵעֶרֶב שַׁבָּת, לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת. אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כְּרַבִּי יוֹסֵי, דְּאָמַר רַבִּי יוֹסֵי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַאי טַעְמֵיהּ (תהלים מט, יג): אָדָם בִּיקָר בַּל יָלִין וגו'. וְרַבָּנָן אָמְרֵי בְּמוֹצָאֵי שַׁבָּת נִטַּל זִיווֹ מִמֶּנּוּ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם, וּכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָא בָּהּ הָעוֹלָם, אָדָם הָרִאשׁוֹן עָמַד וְהִבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דּוֹר אֱנוֹשׁ וּמַעֲשֵׂה דּוֹר הַמַּבּוּל וּמַעֲשֵׂה דּוֹר הַפְלָגָה שֶׁהֵן מְקוּלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶם, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְלָמָּה גְּנָזוֹ, אֶלָּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא צַדִּיקִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב. וּמִנַּיִן שֶׁגְּנָזוֹ לַצַּדִּיקִים, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. וְכֵיוָן שֶׁרָאָה אוֹר שֶׁהוּא גָּנוּז לַצַּדִּיקִים שָׂמַח, שֶׁנֶּאֱמַר (משלי יג, ט): וְאוֹר צַדִּיקִים יִשְׂמָח. רַבִּי לֵוִי בְּשֵׁם רַבִּי גְּזֵירָא אָמַר, שְׁלשִׁים וְשֵׁשׁ שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵיל שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת. כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן בִּקֵּשׁ לְגָנְזָהּ, חָלַק כָּבוֹד לַשַׁבָּת, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, וּבַמֶּה בֵּרְכוֹ, בָּאוֹר, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי שַׁבָּת שִׁמְשָׁה הָאוֹרָה, הִתְחִילוּ הַכֹּל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, (איוב לז, ג): וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. הֵאִירָה אוֹתָהּ הָאוֹרָה כָּל הַיּוֹם וְכָל הַלַּיְלָה. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֶשֶׁת וּבָא, בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָדָם הָרִאשׁוֹן, אָמַר שֶׁמָּא אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּוג לִי, (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, אֶתְמְהָא. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצָאת הָאוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קלט, יא): וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּהַהִיא דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִפְּנֵי שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת בְּאוֹתוֹ הַיּוֹם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, אַף עַל פִּי שֶׁנִּבְרְאוּ הַדְּבָרִים עַל מְלֵיאָתָן, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִתְקַלְקְלוּ, וְעוֹד אֵינָן חוֹזְרִין לְתִקּוּנָן עַד שֶׁיָּבֹא בֶּן פֶּרֶץ, שֶׁנֶּאֱמַר (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פֶּרֶץ, מָלֵא, בִּשְׁבִיל שִׁשָּׁה דְבָרִים שֶׁיַּחְזְרוּ, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, קוֹמָתוֹ, פֵּרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סה, כב): כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין עֵץ אֶלָּא תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה וְלֹא יְרֵאִים מִכָּל בְּרִיָּה. רַבִּי יוּדָן אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי שִׁמְעוֹן אָמַר מָאתַיִם אַמָּה. רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמַר שְׁלשׁ מֵאוֹת, קוֹמְמָאָה, מִיּוּת מָאתַיִם. רַבִּי אַבָּהוּ אָמַר תְּשַׁע מֵאוֹת אַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי דוֹסָא אָמַר טַעְמֵיהּ דְּרַבִּי אַבָּהוּ מֵהָכָא: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי, כַּשִּׁקְמָה הַזּוֹ שֶׁהִיא עוֹשָׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד יוֹצֵא מִמְּעֵי אִמּוֹ בְּאַמָּה גְדוּמָה, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה בְּכָל שָׁנָה, הֲרֵי תְּשַׁע מֵאוֹת אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ח, יב): כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וגו'. מְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וגו'. 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 14.5. וַיִּיצֶר ב' יְצִירוֹת, יְצִירָה בָּעוֹלָם הַזֶּה, וִיצִירָה לָעוֹלָם הַבָּא. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וּבַעֲצָמוֹת וְגוֹמֵר בְּעוֹר וּבְבָשָׂר, שֶׁכָּךְ הוּא אוֹמֵר בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): רָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה. אָמַר רַבִּי יוֹנָתָן אֵין לְמֵדִין מִמֵּתֵי יְחֶזְקֵאל. וּלְמָה הָיוּ מֵתֵי יְחֶזְקֵאל דּוֹמִים, לְזֶה שֶׁהוּא נִכְנָס לְמֶרְחָץ מַה שֶּׁהוּא פּוֹשֵׁט רִאשׁוֹן הוּא לוֹבֵשׁ אַחֲרוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶה, כָּךְ יְצִירָתוֹ בָּעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, כָּךְ אַף לֶעָתִיד לָבוֹא מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי. הִתַּכְתַּנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּתִּיכֵנִי. וְכַגְּבִנָּה הִקְפֵּאתַנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּקְפִּיאֵנִי. (איוב י, יא): עוֹר וּבָשָׂר הִלְבַּשְׁתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תַּלְבִּישֵׁנִי. וּבַעֲצָמוֹת וְגִידִים סוֹכַכְתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תְּשׂכְכֵנִי, לִקְעָרָה שֶׁהִיא מְלֵאָה חָלָב עַד שֶׁלֹא נָתַן מְסוֹ בְּתוֹכוֹ, הֶחָלָב רוֹפֵף, מִשֶּׁנָּתַן לְתוֹכָהּ מְסוֹ, הֲרֵי הֶחָלָב קָפוּי וְעוֹמֵד, הוּא שֶׁאִיּוֹב אָמַר: הֲלֹא כֶחָלָב תַּתִּיכֵנִי וגו' עוֹר וּבָשָׂר וגו' (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי. 14.8. מִן הָאֲדָמָה (בראשית ב, ז), רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמְרוּ, מִמָּקוֹם כַּפָּרָתוֹ נִבְרָא, הֵיךְ מָה דְאַתְּ אָמַר (שמות כ, כז): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ מִמְּקוֹם כַּפָּרָתוֹ וְהַלְּוַאי יַעֲמֹד. וַיִּפַּח בְּאַפָּיו (בראשית ב, ז), מְלַמֵּד שֶׁהֶעֱמִידוֹ גֹּלֶם מִן הָאָרֶץ וְעַד הָרָקִיעַ, וְזָרַק בּוֹ אֶת הַנְּשָׁמָה, לְפִי שֶׁבָּעוֹלָם הַזֶּה בִּנְפִיחָה, לְפִיכָךְ מֵת, אֲבָל לֶעָתִיד בִּנְתִינָה, שֶׁנֶּאֱמַר (יחזקאל לז, יד): וְנָתַתִּי רוּחִי בָּכֶם וִחְיִיתֶם. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. 24.2. דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, כְּתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ וְלוֹ אֶחָד בָּהֶם, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי. וּמִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר גֹּלֶם בְּרָאוֹ וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב: גָּלְמִי רָאוּ עֵינֶיךָ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עַד שֶׁאָדָם הָרִאשׁוֹן מֻטָּל גֹּלֶם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, הֶרְאָה לוֹ דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וְסוֹפְרָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, שֶׁנֶּאֱמַר: גָּלְמִי רָאוּ עֵינֶיךָ, גֹּלֶם שֶׁרָאוּ עֵינֶיךָ כְּבָר הֵם כְּתוּבִים עַל סִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, הֱוֵי זֶה סֵפֶר תּוֹלְדוֹת אָדָם. | 8.1. ... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]..." 12.6. ... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato..." 14.4. Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him." 14.8. ... ‘And He blew into his nostrils’—This teaches that He stood him up as a golem stretching from earth to the firmament and then threw breath/n’shamah into him." 21.3. ...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]." 24.2. ... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” " |
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123. Apuleius, The Golden Ass, 3.24 (2nd cent. CE - 2nd cent. CE)
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124. Clement of Alexandria, Extracts From The Prophets, 24 (2nd cent. CE - 3rd cent. CE)
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125. Clement of Alexandria, Excerpts From Theodotus, 56.3 (2nd cent. CE - 3rd cent. CE)
| 45. Straightway, therefore, the Saviour bestowed on her a form that was according to knowledge and a healing of passions, exhibiting the contents of the Pleroma and stages of emanation down to her own, from the unbegotten Father. And, having taken away the passions of her who had suffered, he made her impassible, and, having separated the passions, he kept them and they were not distinguished as from those within, but he brought into being both them and the elements of the second rank. Thus through the appearance of the Saviour, Wisdom came into being and the elements without were created. 'For all things were made by him and without him was not anything made.' |
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126. Clement of Alexandria, Miscellanies, 6.12.96.1 (2nd cent. CE - 3rd cent. CE)
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127. Hippolytus, Refutation of All Heresies, 6.29-6.35, 6.34.4-6.34.6, 7.34, 10.19.3 (2nd cent. CE - 3rd cent. CE)
| 6.29. The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world. 6.30. All the prophets, therefore, and the law spoke by means of the Demiurge - a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: All that came before me are thieves and robbers. John 10:8 And the apostle (uses these words) The mystery which was not made known to former generations. Colossians 1:26 For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God - that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart - when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), The Holy Ghost will come upon you- Sophia is the Spirit - and the power of the Highest will overshadow you- the Highest is the Demiurge -wherefore that which shall be born of you shall be called holy. Luke 1:35 For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone - that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit- that is, Sophia and the Demiurge- in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary. Concerning this (Logos) they have a great question among them - an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down - that is, the Logos of the mother above, (I mean Sophia) - and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: He who raised Christ from the dead will also quicken your mortal and natural bodies. Romans 8:11-12 For loam has come under a curse; for, says he, dust you are, and unto dust shall you return. Genesis 3:19 The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit- that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned. 6.31. Let, then, those (heretics) pursue these inquiries among themselves, (and let others do so likewise,) if it should prove agreeable to anybody else to investigate (such points. Valentinus) subjoins, however, the following statement: That the trespasses appertaining to the Aeons within (the Pleroma) had been corrected; and likewise had been rectified the trespasses appertaining to the Ogdoad, (that is,) Sophia, outside (the Pleroma); and also (the trespasses) appertaining to the Hebdomad (had been rectified). For the Demiurge had been taught by Sophia that He is not Himself God alone, as He imagined, and that except Himself there is not another (Deity). But when taught by Sophia, He was made to recognise the superior (Deity). For He was instructed by her, and initiated and indoctrinated into the great mystery of the Father and of the Aeons, and divulged this to none. This is, as he says, what (God) declares to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them; that is, I have not declared the mystery, nor explained who is God, but I have preserved the mystery which I have heard from Sophia in secrecy with myself. When, then, the trespasses of those above had been rectified, it was necessary, according to the same consequence, that the (transgressions) here likewise should obtain rectification. On this account Jesus the Saviour was born of Mary that he might rectify (the trespasses committed) here; as the Christ who, having been projected additionally from above by Nous and Aletheia, had corrected the passions of Sophia - that is, the abortion (who was) outside (the Pleroma). And, again, the Saviour who was born of Mary came to rectify the passions of the soul. There are therefore, according to these (heretics), three Christs: (the first the) one additionally projected by Nous and Aletheia, along with the Holy Spirit; and (the second) the Joint Fruit of the Pleroma, spouse of Sophia, who was outside (the Pleroma). And she herself is likewise styled Holy Spirit, but one inferior to the first (projection). And the third (Christ is) He who was born of Mary for the restoration of this world of ours. 6.32. I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such manner as this: I must speak to you by riddles, in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth. But what is astonishing in this matter, listen. For there are men who have heard these things - (men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators. And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man. Valentinus, falling in with these (remarks), has made a fundamental principle in his system the King of all, whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarche over the rest of the Aeons. And when Plato uses the words, what is second about things that are second, Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third, he has (constituted as third) the entire of the arrangement (existing) outside the limit and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: I behold all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb. Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions. 6.33. A certain (heretic) Secundus, born about the same time with Ptolemaeus, expresses himself thus: (he says) that there is a right tetrad and a left tetrad - namely, light and darkness. And he affirms that the power which withdrew and laboured under deficiency, was not produced from the thirty Aeons, but from the fruits of these. Some other (heretic), however - Epiphanes, a teacher among them - expresses himself thus: The earliest originating principle was inconceivable, ineffable, and unnameable; and he calls this Monotes. And (he maintains) that there co-exists with this (principle) a power which he denominates Henotes. This Henotes and this Monotes, not by projection (from themselves), sent forth a principle (that should preside) over all intelligibles; (and this was) both unbegotten and invisible, and he styles it a Monad. With this power co-exists a power of the same essence, which very (power) I call Unity. These four powers sent forth the remainder of the projections of the Aeons. But others, again, denominate the chief and originating Ogdoad, (which is) fourth (and) invisible, by the following names: first, Proarche; next, Anennoetus; third, Arrhetus; and fourth, Aoratus. And that from the first, Proarche, was projected by a first and fifth place, Arche; and from Anennoetus, by a second and sixth place, Acataleptus; and from Arrhetus, by a third and seventh place, Anonomastus; and from Aoratus, Agennetus, a complement of the first Ogdoad. They wish that these powers should exist before Bythus and Sige. Concerning, however, Bythus himself, there are many different opinions. Some affirm him to be unwedded, neither male nor female; but others (maintain) that Sige, who is a female, is present with him, and that this constitutes the first conjugal union. But the followers of Ptolemaeus assert that (Bythus) has two spouses, which they call likewise dispositions, viz., Ennoia and Thelesis (conception and volition). For first the notion was conceived of projecting anything; next followed, as they say, the will to do so. Wherefore also these two dispositions and powers - namely, Ennoia and Thelesis - being, as it were, mingled one with the other, there ensued a projection of Monogenes and Aletheia by means of a conjugal union. And the consequence was, that visible types and images of those two dispositions of the Father came forth from the invisible (Aeons), viz., from Thelema, Nous, and from Ennoia, Aletheia. And on this account the image of the subsequently generated Thelema is (that of a) male; but (the image) of the unbegotten Ennoia is (that of a) female, since volition is, as it were, a power of conception. For conception always cherished the idea of a projection, yet was not of itself at least able to project itself, but cherished the idea (of doing so). When, however, the power of volition (would be present), then it projects the idea which had been conceived. 6.34. A certain other teacher among them, Marcus, an adept in sorcery, carrying on operations partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a color (as that alluded to above), uttering for a, considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its color to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians. And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus. 6.35. And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill your inner man, and make to abound in you the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil. And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. |
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128. Irenaeus, Refutation of All Heresies, 1.1-1.7, 1.5.1, 1.5.5, 1.6.1, 1.7.1, 1.7.5, 1.8.3, 1.24.1, 1.29, 1.29.4, 1.30.1-1.30.15, 2.34.2, 2.34.4, 3.22.1, 4.11.2, 5.1.3, 5.3.3, 5.6.1, 5.7.1, 5.8.2, 5.12.3, 6.29-6.35, 7.34 (2nd cent. CE - 3rd cent. CE)
| 1.1. It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus. 1.2. But there was also, not far from these times, another philosophy which Pythagoras originated (who some say was a native of Samos), which they have denominated Italian, because that Pythagoras, flying from Polycrates the king of Samos, took up his residence in a city of Italy, and there passed the entire of his remaining years. And they who received in succession his doctrine, did not much differ from the same opinion. And this person, instituting an investigation concerning natural phenomena, combined together astronomy, and geometry, and music. And so he proclaimed that the Deity is a monad; and carefully acquainting himself with the nature of number, he affirmed that the world sings, and that its system corresponds with harmony, and he first resolved the motion of the seven stars into rhythm and melody. And being astonished at the management of the entire fabric, he required that at first his disciples should keep silence, as if persons coming into the world initiated in (the secrets of) the universe; next, when it seemed that they were sufficiently conversant with his mode of teaching his doctrine, and could forcibly philosophize concerning the stars and nature, then, considering them pure, he enjoins them to speak. This man distributed his pupils in two orders, and called the one esoteric, but the other exoteric. And to the former he confided more advanced doctrines, and to the latter a more moderate amount of instruction. And he also touched on magic - as they say - and himself discovered an art of physiogony, laying down as a basis certain numbers and measures, saying that they comprised the principle of arithmetical philosophy by composition after this manner. The first number became an originating principle, which is one, indefinable, incomprehensible, having in itself all numbers that, according to plurality, can go on ad infinitum. But the primary monad became a principle of numbers, according to substance. - which is a male monad, begetting after the manner of a parent all the rest of the numbers. Secondly, the duad is a female number, and the same also is by arithmeticians termed even. Thirdly, the triad is a male number. This also has been classified by arithmeticians under the denomination uneven. And in addition to all these is the tetrad, a female number; and the same also is called even, because it is female. Therefore all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfect number, viz., the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature, having, as it were, roots in itself; and that from this number all the numbers receive their originating principle. For eleven, and twelve, and the rest, partake of the origin of existence from ten. of this decade, the perfect number, there are termed four divisions - namely, number, monad, square, (and) cube. And the connections and blendings of these are performed, according to nature, for the generation of growth completing the productive number. For when the square itself is multiplied into itself, a biquadratic is the result. But when the square is multiplied into the cube, the result is the product of a square and cube; and when the cube is multiplied into the cube, the product of two cubes is the result. So that all the numbers from which the production of existing (numbers) arises, are seven - namely, number, monad, square, cube, biquadratic, quadratic-cube, cubo-cube. This philosopher likewise said that the soul is immortal, and that it subsists in successive bodies. Wherefore he asserted that before the Trojan era he was Aethalides, and during the Trojan epoch Euphorbus, and subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian, and Aristoxenus the musician, assert that Pythagoras came to Zaratas the Chaldean, and that he explained to him that there are two original causes of things, father and mother, and that father is light, but mother darkness; and that of the light the parts are hot, dry, not heavy, light, swift; but of darkness, cold, moist, weighty, slow; and that out of all these, from female and male, the world consists. But the world, he says, is a musical harmony; wherefore, also, that the sun performs a circuit in accordance with harmony. And as regards the things that are produced from earth and the cosmical system, they maintain that Zaratas makes the following statements: that there are two demons, the one celestial and the other terrestrial; and that the terrestrial sends up a production from earth, and that this is water; and that the celestial is a fire, partaking of the nature of air, hot and cold. And he therefore affirms that none of these destroys or sullies the soul, for these constitute the substance of all things. And he is reported to have ordered his followers not to eat beans, because that Zaratas said that, at the origin and concretion of all things, when the earth was still undergoing its process of solidification, and that of putrefaction had set in, the bean was produced. And of this he mentions the following indication, that if any one, after having chewed a bean without the husk, places it opposite the sun for a certain period - for this immediately will aid in the result - it yields the smell of human seed. And he mentions also another clearer instance to be this: if, when the bean is blossoming, we take the bean and its flower, and deposit them in a jar, smear this over, and bury it in the ground, and after a few days uncover it, we shall see it wearing the appearance, first of a woman's pudendum, and after this, when closely examined, of the head of a child growing in along with it. This person, being burned along with his disciples in Croton, a town of Italy, perished. And this was a habit with him, whenever one repaired to him with a view of becoming his follower, (the candidate disciple was compelled) to sell his possessions, and lodge the money sealed with Pythagoras, and he continued in silence to undergo instruction, sometimes for three, but sometimes for five years. And again, on being released, he was permitted to associate with the rest, and remained as a disciple, and took his meals along with them; if otherwise, however, he received back his property, and was rejected. These persons, then, were styled Esoteric Pythagoreans, whereas the rest, Pythagoristae. Among his followers, however, who escaped the conflagration were Lysis and Archippus, and the servant of Pythagoras, Zamolxis, who also is said to have taught the Celtic Druids to cultivate the philosophy of Pythagoras. And they assert that Pythagoras learned from the Egyptians his system of numbers and measures; and I being struck by the plausible, fanciful, and not easily revealed wisdom of the priests, he himself likewise, in imitation of them, enjoined silence, and made his disciples lead a solitary life in underground chapels. 1.3. But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns. This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:- For surely both youth and maid I was, And shrub, and bird, and fish, from ocean stray'd. This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages), asserted that himself had been Euphorbus, who sewed in the expedition against Ilium, alleging that he recognised his shield.The foregoing are the tenets of Empedocles. 1.4. But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing. But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus. After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical. 1.5. Anaximander, then, was the hearer of Thales. Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavens are generated; but that the earth is poised aloft, upheld by nothing, continuing (so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular, similar to a column of stone. And one of the surfaces we tread upon, but the other is opposite. And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears full and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven times larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moisture ) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed. And that rain arises from earth's giving back (the vapours which it receives) from the (clouds ) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the XLII . Olympiad. 1.6. But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction; but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the domit principles of generation are contraries - namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth, just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII . Olympiad. 1.7. After this (thinker) comes Anaxagoras, son of Hegesibulus, a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite. And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support; but that the things opposite to these - namely, heat and brilliancy, and dryness and lightness - hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes). And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sun (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun; and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is rarified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existence in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII . Olympiad, at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient. 6.29. The quaternion, then, advocated by Valentinus, is a source of the everlasting nature having roots; and Sophia (is the power) from whom the animal and material creation has derived its present condition. But Sophia is called Spirit, and the Demiurge Soul, and the Devil the ruler of this world, and Beelzebub the (ruler) of demons. These are the statements which they put forward. But further, in addition to these, rendering, as I have previously mentioned, their entire system of doctrine (akin to the) arithmetical (art), (they determine) that the thirty Aeons within the Pleroma have again, in addition to these, projected other Aeons, according to the (numerical) proportion (adopted by the Pythagoreans), in order that the Pleroma might be formed into an aggregate, according to a perfect number. For how the Pythagoreans divided (the celestial sphere) into twelve and thirty and sixty parts, and how they have minute parts of diminutive portions, has been made evident. In this manner these (followers of Valentinus) subdivide the parts within the Pleroma. Now likewise the parts in the Ogdoad have been subdivided, and there has been projected Sophia, which is, according to them, mother of all living creatures, and the Joint Fruit of the Pleroma, (who is) the Logos, (and other Aeons,) who are celestial angels that have their citizenship in Jerusalem which is above, which is in heaven. For this Jerusalem is Sophia, she (that is) outside (the Pleroma), and her spouse is the Joint Fruit of the Pleroma. And the Demiurge projected souls; for this (Sophia) is the essence of souls. This (Demiurge), according to them, is Abraham, and these (souls) the children of Abraham. From the material and divilish essence the Demiurge fashioned bodies for the souls. This is what has been declared: And God formed man, taking clay from the earth, and breathed upon his face the breath of life, and man was made into a living soul. Genesis 2:7 This, according to them, is the inner man, the natural (man), residing in the material body: Now a material (man) is perishable, incomplete, (and) formed out of the devilish essence. And this is the material man, as it were, according to them an inn, or domicile, at one time of soul only, at another time of soul and demons, at another time of soul and Logoi. And these are the Logoi that have been dispersed from above, from the Joint Fruit of the Pleroma and (from) Sophia, into this world. And they dwell in an earthly body, with a soul, when demons do not take up their abode with that soul. This, he says, is what has been written in Scripture: On this account I bend my knees to the God and Father and Lord of our Lord Jesus Christ, that God would grant you to have Christ dwelling in the inner man, Ephesians 3:14-18 - that is, the natural (man), not the corporeal (one), - that you may be able to understand what is the depth, which is the Father of the universe, and what is the breadth, which is Staurus, the limit of the Pleroma, or what is the length, that is, the Pleroma of the Aeons. Wherefore, he says, the natural man receives not the things of the Spirit of God, for they are foolishness unto him; 1 Corinthians 2:14 but folly, he says, is the power of the Demiurge, for he was foolish and devoid of understanding, and imagined himself to be fabricating the world. He was, however, ignorant that Sophia, the Mother, the Ogdoad, was really the cause of all the operations performed by him who had no consciousness in reference to the creation of the world. 6.30. All the prophets, therefore, and the law spoke by means of the Demiurge - a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: All that came before me are thieves and robbers. John 10:8 And the apostle (uses these words) The mystery which was not made known to former generations. Colossians 1:26 For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God - that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart - when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), The Holy Ghost will come upon you- Sophia is the Spirit - and the power of the Highest will overshadow you- the Highest is the Demiurge -wherefore that which shall be born of you shall be called holy. Luke 1:35 For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone - that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit- that is, Sophia and the Demiurge- in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary. Concerning this (Logos) they have a great question among them - an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down - that is, the Logos of the mother above, (I mean Sophia) - and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: He who raised Christ from the dead will also quicken your mortal and natural bodies. Romans 8:11-12 For loam has come under a curse; for, says he, dust you are, and unto dust shall you return. Genesis 3:19 The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit- that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned. 6.31. Let, then, those (heretics) pursue these inquiries among themselves, (and let others do so likewise,) if it should prove agreeable to anybody else to investigate (such points. Valentinus) subjoins, however, the following statement: That the trespasses appertaining to the Aeons within (the Pleroma) had been corrected; and likewise had been rectified the trespasses appertaining to the Ogdoad, (that is,) Sophia, outside (the Pleroma); and also (the trespasses) appertaining to the Hebdomad (had been rectified). For the Demiurge had been taught by Sophia that He is not Himself God alone, as He imagined, and that except Himself there is not another (Deity). But when taught by Sophia, He was made to recognise the superior (Deity). For He was instructed by her, and initiated and indoctrinated into the great mystery of the Father and of the Aeons, and divulged this to none. This is, as he says, what (God) declares to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; and my name I have not announced to them; that is, I have not declared the mystery, nor explained who is God, but I have preserved the mystery which I have heard from Sophia in secrecy with myself. When, then, the trespasses of those above had been rectified, it was necessary, according to the same consequence, that the (transgressions) here likewise should obtain rectification. On this account Jesus the Saviour was born of Mary that he might rectify (the trespasses committed) here; as the Christ who, having been projected additionally from above by Nous and Aletheia, had corrected the passions of Sophia - that is, the abortion (who was) outside (the Pleroma). And, again, the Saviour who was born of Mary came to rectify the passions of the soul. There are therefore, according to these (heretics), three Christs: (the first the) one additionally projected by Nous and Aletheia, along with the Holy Spirit; and (the second) the Joint Fruit of the Pleroma, spouse of Sophia, who was outside (the Pleroma). And she herself is likewise styled Holy Spirit, but one inferior to the first (projection). And the third (Christ is) He who was born of Mary for the restoration of this world of ours. 6.32. I think that the heresy of Valentinus which is of Pythagorean (origin), has been sufficiently, indeed more than sufficiently, delineated. It therefore seems also expedient, that having explained his opinions, we should desist from (further) refutation (of his system). Plato, then, in expounding mysteries concerning the universe, writes to Dionysius expressing himself after some such manner as this: I must speak to you by riddles, in order that if the letter may meet with any accident in its leaves by either sea or land, he who reads (what falls into his hands) may not understand it. For so it is. All things are about the King of all, and on his account are all things, and he is cause of all the glorious (objects of creation). The second is about the second, and the third about the third. But pertaining to the King there is none of those things of which I have spoken. But after this the soul earnestly desires to learn what sort these are, looking upon those things that are akin to itself, and not one of these is (in itself) sufficient. This is, O son of Dionysius and Doris, the question (of yours) which is a cause of all evil things. Nay, but rather the solicitude concerning this is innate in the soul; and if one does not remove this, he will never really attain truth. But what is astonishing in this matter, listen. For there are men who have heard these things - (men) furnished with capacities for learning, and furnished with capacities of memory, and persons who altogether in every way are endued with an aptitude for investigation with a view to inference. (These are) at present aged speculators. And they assert that opinions which at one time were credible are now incredible, and that things once incredible are now the contrary. While, therefore, turning the eye of examination towards these (inquiries), exercise caution, lest at any time you should have reason to repent in regard of those things should they happen in a manner unbecoming to your dignity. On this account I have written nothing concerning these (points); nor is there any treatise of Plato's (upon them), nor ever shall there be. The observations, however, now made are those of Socrates, conspicuous for virtue even while he was a young man. Valentinus, falling in with these (remarks), has made a fundamental principle in his system the King of all, whom Plato mentioned, and whom this heretic styles Pater, and Bythos, and Proarche over the rest of the Aeons. And when Plato uses the words, what is second about things that are second, Valentinus supposes to be second all the Aeons that are within the limit (of the Pleroma, as well as) the limit (itself). And when Plato uses the words, what is third about what is third, he has (constituted as third) the entire of the arrangement (existing) outside the limit and the Pleroma. And Valentinus has elucidated this (arrangement) very succinctly, in a psalm commencing from below, not as Plato does, from above, expressing himself thus: I behold all things suspended in air by spirit, and I perceive all things wafted by spirit; the flesh (I see) suspended from soul, but the soul shining out from air, and air depending from Aether, and fruits produced from Bythus, and the foetus borne from the womb. Thus (Valentinus) formed his opinion on such (points). Flesh, according to these (heretics), is matter which is suspended from the soul of the Demiurge. And soul shines out from air; that is, the Demiurge emerges from the spirit, (which is) outside the Pleroma. But air springs forth from Aether; that is, Sophia, which is outside (the Pleroma, is projected from the Pleroma) which is within the limit, and (from) the entire Pleroma (generally). And from Bythus fruits are produced; (that is,) the entire projection of the Aeons is made from the Father. The opinions, then, advanced by Valentinus have been sufficiently declared. It remains for us to explain the tenets of those who have emanated from-his school, though each adherent (of Valentinus) entertains different opinions. 6.33. A certain (heretic) Secundus, born about the same time with Ptolemaeus, expresses himself thus: (he says) that there is a right tetrad and a left tetrad - namely, light and darkness. And he affirms that the power which withdrew and laboured under deficiency, was not produced from the thirty Aeons, but from the fruits of these. Some other (heretic), however - Epiphanes, a teacher among them - expresses himself thus: The earliest originating principle was inconceivable, ineffable, and unnameable; and he calls this Monotes. And (he maintains) that there co-exists with this (principle) a power which he denominates Henotes. This Henotes and this Monotes, not by projection (from themselves), sent forth a principle (that should preside) over all intelligibles; (and this was) both unbegotten and invisible, and he styles it a Monad. With this power co-exists a power of the same essence, which very (power) I call Unity. These four powers sent forth the remainder of the projections of the Aeons. But others, again, denominate the chief and originating Ogdoad, (which is) fourth (and) invisible, by the following names: first, Proarche; next, Anennoetus; third, Arrhetus; and fourth, Aoratus. And that from the first, Proarche, was projected by a first and fifth place, Arche; and from Anennoetus, by a second and sixth place, Acataleptus; and from Arrhetus, by a third and seventh place, Anonomastus; and from Aoratus, Agennetus, a complement of the first Ogdoad. They wish that these powers should exist before Bythus and Sige. Concerning, however, Bythus himself, there are many different opinions. Some affirm him to be unwedded, neither male nor female; but others (maintain) that Sige, who is a female, is present with him, and that this constitutes the first conjugal union. But the followers of Ptolemaeus assert that (Bythus) has two spouses, which they call likewise dispositions, viz., Ennoia and Thelesis (conception and volition). For first the notion was conceived of projecting anything; next followed, as they say, the will to do so. Wherefore also these two dispositions and powers - namely, Ennoia and Thelesis - being, as it were, mingled one with the other, there ensued a projection of Monogenes and Aletheia by means of a conjugal union. And the consequence was, that visible types and images of those two dispositions of the Father came forth from the invisible (Aeons), viz., from Thelema, Nous, and from Ennoia, Aletheia. And on this account the image of the subsequently generated Thelema is (that of a) male; but (the image) of the unbegotten Ennoia is (that of a) female, since volition is, as it were, a power of conception. For conception always cherished the idea of a projection, yet was not of itself at least able to project itself, but cherished the idea (of doing so). When, however, the power of volition (would be present), then it projects the idea which had been conceived. 6.34. A certain other teacher among them, Marcus, an adept in sorcery, carrying on operations partly by sleight of hand and partly by demons, deceived many from time to time. This (heretic) alleged that there resided in him the mightiest power from invisible and unnameable places. And very often, taking the Cup, as if offering up the Eucharistic prayer, and prolonging to a greater length than usual the word of invocation, he would cause the appearance of a purple, and sometimes of a red mixture, so that his dupes imagined that a certain Grace descended and communicated to the potion a blood-red potency. The knave, however, at that time succeeded in escaping detection from many; but now, being convicted (of the imposture), he will be forced to desist from it. For, infusing secretly into the mixture some drug that possessed the power of imparting such a color (as that alluded to above), uttering for a, considerable time nonsensical expressions, he was in the habit of waiting, (in expectation) that the (drug), obtaining a supply of moisture, might be dissolved, and, being intermingled with the potion, might impart its color to it. The drugs, however, that possess the quality of furnishing this effect we have previously mentioned in the book on magicians. And here we have taken occasion to explain how they make dupes of many, and thoroughly ruin them. And if it should prove agreeable to them to apply their attention with greater accuracy to the statement made by us, they will become aware of the deceit of Marcus. 6.35. And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill your inner man, and make to abound in you the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil. And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. |
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129. Irenaeus, Demonstration of The Apostolic Teaching, 2 (2nd cent. CE - 2nd cent. CE)
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130. Nag Hammadi, The Apocryphon of John, 2.2, 2.5 (2nd cent. CE - 3rd cent. CE)
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131. Numenius of Apamea, Fragments, 21-22, 52, 16 (2nd cent. CE - 2nd cent. CE)
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132. Numenius of Apamea, Fragments, 21-22, 52, 16 (2nd cent. CE - 2nd cent. CE)
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133. Pausanias, Description of Greece, 2.19.5 (2nd cent. CE - 2nd cent. CE)
| 2.19.5. Here is dedicated the throne of Danaus, and here Is placed a statue of Biton, in the form of a man carrying a bull on his shoulders. According to the poet Lyceas, when the Argives were holding a sacrifice to Zeus at Nemea, Biton by sheer physical strength took up a bull and carried it there. Next to this statue is a fire which they keep burning, calling it the fire of Phoroneus. For they do not admit that fire was given to mankind by Prometheus, but insist in assigning the discovery of fire to Phoroneus. |
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134. Tatian, Oration To The Greeks, 13 (2nd cent. CE - 2nd cent. CE)
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135. Tertullian, Against Marcion, 2.5, 2.9.1-2.9.2, 2.19-2.27, 4.1.10 (2nd cent. CE - 3rd cent. CE)
| 2.5. Now then, you dogs, whom the apostle puts outside, Revelation 22:15 and who yelp at the God of truth, let us come to your various questions. These are the bones of contention, which you are perpetually gnawing! If God is good, and prescient of the future, and able to avert evil, why did He permit man, the very image and likeness of Himself, and, by the origin of his soul, His own substance too, to be deceived by the devil, and fall from obedience of the law into death? For if He had been good, and so unwilling that such a catastrophe should happen, and prescient, so as not to be ignorant of what was to come to pass, and powerful enough to hinder its occurrence, that issue would never have come about, which should be impossible under these three conditions of the divine greatness. Since, however, it has occurred, the contrary proposition is most certainly true, that God must be deemed neither good, nor prescient, nor powerful. For as no such issue could have happened had God been such as He is reputed - good, and prescient, and mighty - so has this issue actually happened, because He is not such a God. In reply, we must first vindicate those attributes in the Creator which are called in question - namely, His goodness and foreknowledge, and power. But I shall not linger long over this point for Christ's own definition John 10:25 comes to our aid at once. From works must proofs be obtained. The Creator's works testify at once to His goodness, since they are good, as we have shown, and to His power, since they are mighty, and spring indeed out of nothing. And even if they were made out of some (previous) matter, as some will have it, they are even thus out of nothing, because they were not what they are. In short, both they are great because they are good; and God is likewise mighty, because all things are His own, whence He is almighty. But what shall I say of His prescience, which has for its witnesses as many prophets as it inspired? After all, what title to prescience do we look for in the Author of the universe, since it was by this very attribute that He foreknew all things when He appointed them their places, and appointed them their places when He foreknew them? There is sin itself. If He had not foreknown this, He would not have proclaimed a caution against it under the penalty of death. Now if there were in God such attributes as must have rendered it both impossible and improper for any evil to have happened to man, and yet evil did occur, let us consider man's condition also - whether it were not, in fact, rather the cause why that came to pass which could not have happened through God. I find, then, that man was by God constituted free, master of his own will and power; indicating the presence of God's image and likeness in him by nothing so well as by this constitution of his nature. For it was not by his face, and by the lineaments of his body, though they were so varied in his human nature, that he expressed his likeness to the form of God; but he showed his stamp in that essence which he derived from God Himself (that is, the spiritual, which answered to the form of God), and in the freedom and power of his will. This his state was confirmed even by the very law which God then imposed upon him. For a law would not be imposed upon one who had it not in his power to render that obedience which is due to law; nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will. So in the Creator's subsequent laws also you will find, when He sets before man good and evil, life and death, that the entire course of discipline is arranged in precepts by God's calling men from sin, and threatening and exhorting them; and this on no other ground than that man is free, with a will either for obedience or resistance. 2.19. But even in the common transactions of life, and of human intercourse at home and in public, even to the care of the smallest vessels, He in every possible manner made distinct arrangement; in order that, when they everywhere encountered these legal instructions, they might not be at any moment out of the sight of God. For what could better tend to make a man happy, than having his delight in the law of the Lord? In that law would he meditate day and night. It was not in severity that its Author promulgated this law, but in the interest of the highest benevolence, which rather aimed at subduing the nation's hardness of heart, and by laborious services hewing out a fealty which was (as yet) untried in obedience: for I purposely abstain from touching on the mysterious senses of the law, considered in its spiritual and prophetic relation, and as abounding in types of almost every variety and sort. It is enough at present, that it simply bound a man to God, so that no one ought to find fault with it, except him who does not choose to serve God. To help forward this beneficent, not onerous, purpose of the law, the prophets were also ordained by the self-same goodness of God, teaching precepts worthy of God, how that men should cease to do evil, learn to do well, seek judgment, judge the fatherless, and plead for the widow: Isaiah 1:16-17 be fond of the divine expostulations: avoid contact with the wicked: let the oppressed go free: Isaiah 58:6 dismiss the unjust sentence, deal their bread to the hungry; bring the outcast into their house; cover the naked, when they see him; nor hide themselves from their own flesh and kin: keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it: be angry, and sin not; that is, not persevere in anger, or be enraged: walk not in the counsel of the ungodly; nor stand in the way of sinners; nor sit in the seat of the scornful. Where then? Behold, how good and how pleasant it is for brethren to dwell together in unity; meditating (as they do) day and night in the law of the Lord, because it is better to trust in the Lord than to put confidence in man; better to hope in the Lord than in man. For what recompense shall man receive from God? He shall be like a tree planted by the rivers of water, that brings forth his fruit in his season; his leaf also shall not wither, and whatsoever he does shall prosper. He that has clean hands and a pure heart, who has not taken God's name in vain, nor sworn deceitfully to his neighbour, he shall receive blessing from the Lord, and mercy from the God of his salvation. For the eyes of the Lord are upon them that fear Him, upon them that hope in His mercy, to deliver their souls from death, even eternal death, and to nourish them in their hunger, that is, after eternal life. Many are the afflictions of the righteous, but the Lord delivers them out of them all. Precious in the sight of the Lord is the death of His saints. The Lord keeps all their bones; not one of them shall be broken. The Lord will redeem the souls of His servants. We have adduced these few quotations from a mass of the Creator's Scriptures; and no more, I suppose, are wanted to prove Him to be a most good God, for they sufficiently indicate both the precepts of His goodness and the first-fruits thereof. 2.20. But these saucy cuttles (of heretics) under the figure of whom the law about things to be eaten Deuteronomy 14 prohibited this very kind of piscatory aliment, as soon as they find themselves confuted, eject the black venom of their blasphemy, and so spread about in all directions the object which (as is now plain) they severally have in view, when they put forth such assertions and protestations as shall obscure and tarnish the rekindled light of the Creator's bounty. We will, however, follow their wicked design, even through these black clouds, and drag to light their tricks of dark calumny, laying to the Creator's charge with special emphasis the fraud and theft of gold and silver which the Hebrews were commanded by Him to practise against the Egyptians. Come, unhappy heretic, I cite even you as a witness; first look at the case of the two nations, and then you will form a judgment of the Author of the command. The Egyptians put in a claim on the Hebrews for these gold and silver vessels. The Hebrews assert a counter claim, alleging that by the bond of their respective fathers, attested by the written engagement of both parties, there were due to them the arrears of that laborious slavery of theirs, for the bricks they had so painfully made, and the cities and palaces which they had built. What shall be your verdict, you discoverer of the most good God? That the Hebrews must admit the fraud, or the Egyptians the compensation? For they maintain that thus has the question been settled by the advocates on both sides, of the Egyptians demanding their vessels, and the Hebrews claiming the requital of their labours. But for all they say, the Egyptians justly renounced their restitution-claim then and there; while the Hebrews to this day, in spite of the Marcionites, re-assert their demand for even greater damages, insisting that, however large was their loan of the gold and silver, it would not be compensation enough, even if the labour of six hundred thousand men should be valued at only a farthing a day a piece. Which, however, were the more in number - those who claimed the vessel, or those who dwelt in the palaces and cities? Which, too, the greater - the grievance of the Egyptians against the Hebrews, or the favour which they displayed towards them? Were free men reduced to servile labour, in order that the Hebrews might simply proceed against the Egyptians by action at law for injuries; or in order that their officers might on their benches sit and exhibit their backs and shoulders shamefully mangled by the fierce application of the scourge? It was not by a few plates and cup - in all cases the property, no doubt, of still fewer rich men - that any one would pronounce that compensation should have been awarded to the Hebrews, but both by all the resources of these and by the contributions of all the people. If, therefore, the case of the Hebrews be a good one, the Creator's case must likewise be a good one; that is to say, his command, when He both made the Egyptians unconsciously grateful, and also gave His own people their discharge in full at the time of their migration by the scanty comfort of a tacit requital of their long servitude. It was plainly less than their due which He commanded to be exacted. The Egyptians ought to have given back their men-children also to the Hebrews. 2.21. Similarly on other points also, you reproach Him with fickleness and instability for contradictions in His commandments, such as that He forbade work to be done on Sabbath-days, and yet at the siege of Jericho ordered the ark to be carried round the walls during eight days; in other words, of course, actually on a Sabbath. You do not, however, consider the law of the Sabbath: they are human works, not divine, which it prohibits. Exodus 20:9-10 For it says, Six days shall you labour, and do all your work; but the seventh day is the Sabbath of the Lord your God: in it you shall not do any work. What work? of course your own. The conclusion is, that from the Sabbath day He removes those works which He had before enjoined for the six days, that is, your own works; in other words, human works of daily life. Now, the carrying around of the ark is evidently not an ordinary daily duty, nor yet a human one; but a rare and a sacred work, and, as being then ordered by the direct precept of God, a divine one. And I might fully explain what this signified, were it not a tedious process to open out the forms of all the Creator's proofs, which you would, moreover, probably refuse to allow. It is more to the point, if you be confuted on plain matters by the simplicity of truth rather than curious reasoning. Thus, in the present instance, there is a clear distinction respecting the Sabbath's prohibition of human labours, not divine ones. Accordingly, the man who went and gathered sticks on the Sabbath day was punished with death. For it was his own work which he did; and this the law forbade. They, however, who on the Sabbath carried the ark round Jericho, did it with impunity. For it was not their own work, but God's, which they executed, and that too, from His express commandment. 2.22. Likewise, when forbidding the similitude to be made of all things which are in heaven, and in earth, and in the waters, He declared also the reasons, as being prohibitory of all material exhibition of a latent idolatry. For He adds: You shall not bow down to them, nor serve them. The form, however, of the brazen serpent which the Lord afterwards commanded Moses to make, afforded no pretext for idolatry, but was meant for the cure of those who were plagued with the fiery serpents. Numbers 21:8-9 I say nothing of what was figured by this cure. Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with this law of prohibition, because they are not found in that form of similitude, in reference to which the prohibition is given. We have spoken of the rational institution of the sacrifices, as calling off their homage from idols to God; and if He afterwards rejected this homage, saying, To what purpose is the multitude of your sacrifices unto me? Isaiah 1:11 - He meant nothing else than this to be understood, that He had never really required such homage for Himself. For He says, I will not eat the flesh of bulls; and in another passage: The everlasting God shall neither hunger nor thirst. Although He had respect to the offerings of Abel, and smelled a sweet savour from the holocaust of Noah, yet what pleasure could He receive from the flesh of sheep, or the odour of burning victims? And yet the simple and God-fearing mind of those who offered what they were receiving from God, both in the way of food and of a sweet smell, was favourably accepted before God, in the sense of respectful homage to God, who did not so much want what was offered, as that which prompted the offering. Suppose now, that some dependant were to offer to a rich man or a king, who was in want of nothing, some very insignificant gift, will the amount and quality of the gift bring dishonour to the rich man and the king; or will the consideration of the homage give them pleasure? Were, however, the dependant, either of his own accord or even in compliance with a command, to present to him gifts suitably to his rank, and were he to observe the solemnities due to a king, only without faith and purity of heart, and without any readiness for other acts of obedience, will not that king or rich man consequently exclaim: To what purpose is the multitude of your sacrifices unto me? I am full of your solemnities, your feast-days, and your Sabbaths. By calling them yours, as having been performed after the giver's own will, and not according to the religion of God (since he displayed them as his own, and not as God's), the Almighty in this passage, demonstrated how suitable to the conditions of the case, and how reasonable, was His rejection of those very offerings which He had commanded to be made to Him. 2.23. Now, although you will have it that He is inconstant in respect of persons, sometimes disapproving where approbation is deserved; or else wanting in foresight, bestowing approbation on men who ought rather to be reprobated, as if He either censured His own past judgments, or could not forecast His future ones; yet nothing is so consistent for even a good judge as both to reject and to choose on the merits of the present moment. Saul is chosen, 1 Samuel 9 but he is not yet the despiser of the prophet Samuel. 1 Samuel 13 Solomon is rejected; but he is now become a prey to foreign women, and a slave to the idols of Moab and Sidon. What must the Creator do, in order to escape the censure of the Marcionites? Must He prematurely condemn men, who are thus far correct in their conduct, because of future delinquencies? But it is not the mark of a good God to condemn beforehand persons who have not yet deserved condemnation. Must He then refuse to eject sinners, on account of their previous good deeds? But it is not the characteristic of a just judge to forgive sins in consideration of former virtues which are no longer practised. Now, who is so faultless among men, that God could always have him in His choice, and never be able to reject him? Or who, on the other hand, is so void of any good work, that God could reject him for ever, and never be able to choose him? Show me, then, the man who is always good, and he will not be rejected; show me, too, him who is always evil, and he will never be chosen. Should, however, the same man, being found on different occasions in the pursuit of both (good and evil) be recompensed in both directions by God, who is both a good and judicial Being, He does not change His judgments through inconstancy or want of foresight, but dispenses reward according to the deserts of each case with a most unwavering and provident decision. 2.24. Furthermore, with respect to the repentance which occurs in His conduct, you interpret it with similar perverseness just as if it were with fickleness and improvidence that He repented, or on the recollection of some wrong-doing; because He actually said, It repents me that I have set up Saul to be king, 1 Samuel 15:11 very much as if He meant that His repentance savoured of an acknowledgment of some evil work or error. Well, this is not always implied. For there occurs even in good works a confession of repentance, as a reproach and condemnation of the man who has proved himself unthankful for a benefit. For instance, in this case of Saul, the Creator, who had made no mistake in selecting him for the kingdom, and endowing him with His Holy Spirit, makes a statement respecting the goodliness of his person, how that He had most fitly chosen him as being at that moment the choicest man, so that (as He says) there was not his fellow among the children of Israel. 1 Samuel 9:2 Neither was He ignorant how he would afterwards turn out. For no one would bear you out in imputing lack of foresight to that God whom, since you do not deny Him to be divine, you allow to be also foreseeing; for this proper attribute of divinity exists in Him. However, He did, as I have said, burden the guilt of Saul with the confession of His own repentance; but as there is an absence of all error and wrong in His choice of Saul, it follows that this repentance is to be understood as upbraiding another rather than as self-incriminating. Look here then, say you: I discover a self-incriminating case in the matter of the Ninevites, when the book of Jonah declares, And God repented of the evil that He had said that He would do unto them; and He did it not. Jonah 3:10 In accordance with which Jonah himself says to the Lord, Therefore I fled before to Tarshish; for I knew that You are a gracious God and merciful, slow to anger, and of great kindness, and repentest You of the evil. Jonah 4:2 It is well, therefore, that he premised the attribute of the most good God as most patient over the wicked, and most abundant in mercy and kindness over such as acknowledged and bewailed their sins, as the Ninevites were then doing. For if He who has this attribute is the Most Good, you will have first to relinquish that position of yours, that the very contact with evil is incompatible with such a Being, that is, with the most good God. And because Marcion, too, maintains that a good tree ought not to produce bad fruit; but yet he has mentioned evil (in the passage under discussion), which the most good God is incapable of, is there forthcoming any explanation of these evils, which may render them compatible with even the most Good? There is. We say, in short, that evil in the present case means, not what may be attributed to the Creator's nature as an evil being, but what may be attributed to His power as a judge. In accordance with which He declared, I create evil, Isaiah 45:7 and, I frame evil against you; Jeremiah 18:11 meaning not to sinful evils, but avenging ones. What sort of stigma pertains to these, congruous as they are with God's judicial character, we have sufficiently explained. Now although these are called evils, they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes use the word evils for troubles and injuries (not maligt ones), as in this passage of yours is also meant. Therefore, if the Creator repented of such evil as this, as showing that the creature deserve decondemnation, and ought to be punished for his sin, then, in the present instance no fault of a criminating nature will be imputed to the Creator, for having deservedly and worthily decreed the destruction of a city so full of iniquity. What therefore He had justly decreed, having no evil purpose in His decree, He decreed from the principle of justice, not from malevolence. Yet He gave it the name of evil, because of the evil and desert involved in the very suffering itself. Then, you will say, if you excuse the evil under name of justice, on the ground that He had justly determined destruction against the people of Nineveh, He must even on this argument be blameworthy, for having repented of an act of justice, which surely should not be repented of. Certainly not, my reply is; God will never repent of an act of justice. And it now remains that we should understand what God's repentance means. For although man repents most frequently on the recollection of a sin, and occasionally even from the unpleasantness of some good action, this is never the case with God. For, inasmuch as God neither commits sin nor condemns a good action, in so far is there no room in Him for repentance of either a good or an evil deed. Now this point is determined for you even in the scripture which we have quoted. Samuel says to Saul, The Lord has rent the kingdom of Israel from you this day, and has given it to a neighbour of yours that is better than you; 1 Samuel 15:28 and into two parts shall Israel be divided: for He will not turn Himself, nor repent; for He does not repent as a man does. According, therefore, to this definition, the divine repentance takes in all cases a different form from that of man, in that it is never regarded as the result of improvidence or of fickleness, or of any condemnation of a good or an evil work. What, then, will be the mode of God's repentance? It is already quite clear, if you avoid referring it to human conditions. For it will have no other meaning than a simple change of a prior purpose; and this is admissible without any blame even in a man, much more in God, whose every purpose is faultless. Now in Greek the word for repentance (μετάνοια) is formed, not from the confession of a sin, but from a change of mind, which in God we have shown to be regulated by the occurrence of varying circumstances. 2.25. It is now high time that I should, in order to meet all objections of this kind, proceed to the explanation and clearing up of the other trifles, weak points, and inconsistencies, as you deemed them. God calls out to Adam, Genesis 3:9, 11 Where are you? As if ignorant where he was; and when he alleged that the shame of his nakedness was the cause (of his hiding himself), He inquired whether he had eaten of the tree, as if He were in doubt. By no means; God was neither uncertain about the commission of the sin, nor ignorant of Adam's whereabouts. It was certainly proper to summon the offender, who was concealing himself from the consciousness of his sin, and to bring him forth into the presence of his Lord, not merely by the calling out of his name, but with a home-thrust blow at the sin which he had at that moment committed. For the question ought not to be read in a merely interrogative tone, Where are you, Adam? But with an impressive and earnest voice, and with an air of imputation, Oh, Adam, where are you?- as much as to intimate: you are no longer here, you are in perdition - so that the voice is the utterance of One who is at once rebuking and sorrowing. But of course some part of paradise had escaped the eye of Him who holds the universe in His hand as if it were a bird's nest, and to whom heaven is a throne and earth a footstool; so that He could not see, before He summoned him forth, where Adam was, both while lurking and when eating of the forbidden fruit! The wolf or the paltry thief escapes not the notice of the keeper of your vineyard or your garden! And God, I suppose, with His keener vision, from on high was unable to miss the sight of anything which lay beneath Him! Foolish heretic, who treat with scorn so fine an argument of God's greatness and man's instruction! God put the question with an appearance of uncertainty, in order that even here He might prove man to be the subject of a free will in the alternative of either a denial or a confession, and give to him the opportunity of freely acknowledging his transgression, and, so far, of lightening it. In like manner He inquires of Cain where his brother was, just as if He had not yet heard the blood of Abel crying from the ground, in order that he too might have the opportunity from the same power of the will of spontaneously denying, and to this degree aggravating, his crime; and that thus there might be supplied to us examples of confessing sins rather than of denying them: so that even then was initiated the evangelic doctrine, By your words you shall be justified, and by your words you shall be condemned. Matthew 12:37 Now, although Adam was by reason of his condition under law subject to death, yet was hope preserved to him by the Lord's saying, Behold, Adam has become as one of us; that is, in consequence of the future taking of the man into the divine nature. Then what follows? And now, lest he put forth his hand, and take also of the tree of life, (and eat), and live forever. Inserting thus the particle of present time, And now, He shows that He had made for a time, and at present, a prolongation of man's life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession. Cain, however, He not only cursed; but when he wished to atone for his sin by death, He even prohibited his dying, so that he had to bear the load of this prohibition in addition to his crime. This, then, will prove to be the ignorance of our God, which was simulated on this account, that delinquent man should not be unaware of what he ought to do. Coming down to the case of Sodom and Gomorrha, he says: I will go down now, and see whether they have done altogether according to the cry of it which has come unto me; and if not, I will know. Well, was He in this instance also uncertain through ignorance, and desiring to know? Or was this a necessary tone of utterance, as expressive of a minatory and not a dubious sense, under the color of an inquiry? If you make merry at God's going down, as if He could not except by the descent have accomplished His judgment, take care that you do not strike your own God with as hard a blow. For He also came down to accomplish what He wished. 2.26. But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath- by Himself! What was He to do, when He knew Isaiah 44:8 of no other God; especially when He was swearing to this very point, that besides himself there was absolutely no God? Is it then of swearing falsely that you convict Him, or of swearing a vain oath? But it is not possible for him to appear to have sworn falsely, when he was ignorant, as you say he was, that there was another God. For when he swore by that which he knew, he really committed no perjury. But it was not a vain oath for him to swear that there was no other God. It would indeed be a vain oath, if there had been no persons who believed that there were other Gods, like the worshippers of idols then, and the heretics of the present day. Therefore He swears by Himself, in order that you may believe God, even when He swears that there is besides Himself no other God at all. But you have yourself, O Marcion, compelled God to do this. For even so early as then were you foreseen. Hence, if He swears both in His promises and His threatenings, and thus extorts faith which at first was difficult, nothing is unworthy of God which causes men to believe in God. But (you say) God was even then mean enough in His very fierceness, when, in His wrath against the people for their consecration of the calf, He makes this request of His servant Moses: Let me alone, that my wrath may wax hot against them, and that I may consume them; and I will make of you a great nation. Exodus 32:10 Accordingly, you maintain that Moses is better than his God, as the deprecator, nay the averter, of His anger. For, said he, You shall not do this; or else destroy me along with them. Pitiable are you also, as well as the people, since you know not Christ, prefigured in the person of Moses as the deprecator of the Father, and the offerer of His own life for the salvation of the people. It is enough, however, that the nation was at the instant really given to Moses. That which he, as a servant, was able to ask of the Lord, the Lord required of Himself. For this purpose did He say to His servant, Let me alone, that I may consume them, in order that by his entreaty, and by offering himself, he might hinder (the threatened judgment), and that you might by such an instance learn how much privilege is vouchsafed with God to a faithful man and a prophet. 2.27. And now, that I may briefly pass in review the other points which you have thus far been engaged in collecting, as mean, weak, and unworthy, for demolishing the Creator, I will propound them in a simple and definite statement: that God would have been unable to hold any intercourse with men, if He had not taken on Himself the emotions and affections of man, by means of which He could temper the strength of His majesty, which would no doubt have been incapable of endurance to the moderate capacity of man, by such a humiliation as was indeed degrading to Himself, but necessary for man, and such as on this very account became worthy of God, because nothing is so worthy of God as the salvation of man. If I were arguing with heathens, I should dwell more at length on this point; although with heretics too the discussion does not stand on very different grounds. Inasmuch as you yourselves have now come to the belief that God moved about in the form and all other circumstances of man's nature, you will of course no longer require to be convinced that God conformed Himself to humanity, but feel yourselves bound by your own faith. For if the God (in whom you believe,) even from His higher condition, prostrated the supreme dignity of His majesty to such a lowliness as to undergo death, even the death of the cross, why can you not suppose that some humiliations are becoming to our God also, only more tolerable than Jewish contumelies, and crosses, and sepulchres? Are these the humiliations which henceforth are to raise a prejudice against Christ (the subject as He is of human passions ) being a partaker of that Godhead against which you make the participation in human qualities a reproach? Now we believe that Christ did ever act in the name of God the Father; that He actually from the beginning held intercourse with (men); actually communed with patriarchs and prophets; was the Son of the Creator; was His Word; whom God made His Son by emitting Him from His own self, and thenceforth set Him over every dispensation and (administration of) His will, making Him a little lower than the angels, as is written in David. In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears. With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: No man knows the Father, save the Son. Matthew 11:27 For even in the Old Testament He had declared, No man shall see me, and live. Exodus 33:20 He means that the Father is invisible, in whose authority and in whose name was He God who appeared as the Son of God. But with us Christ is received in the person of Christ, because even in this manner is He our God. Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers; whereas those qualities which you censure as unworthy must be supposed to be in the Son, who has been seen, and heard, and encountered, the Witness and Servant of the Father, uniting in Himself man and God, God in mighty deeds, in weak ones man, in order that He may give to man as much as He takes from God. What in your esteem is the entire disgrace of my God, is in fact the sacrament of man's salvation. God held converse with man, that man might learn to act as God. God dealt on equal terms with man, that man might be able to deal on equal terms with God. God was found little, that man might become very great. You who disdain such a God, I hardly know whether you ex fidebelieve that God was crucified. How great, then, is your perversity in respect of the two characters of the Creator! You designate Him as Judge, and reprobate as cruelty that severity of the Judge which only acts in accord with the merits of cases. You require God to be very good, and yet despise as meanness that gentleness of His which accorded with His kindness, (and) held lowly converse in proportion to the mediocrity of man's estate. He pleases you not, whether great or little, neither as your judge nor as your friend! What if the same features should be discovered in your God? That He too is a judge, we have already shown in the proper section: that from being a judge He must needs be severe; and from being severe He must also be cruel, if indeed cruel. |
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136. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 5a. אם תלמיד חכם הוא אין צריך אמר אביי אף תלמיד חכם מיבעי ליה למימר חד פסוקא דרחמי כגון (תהלים לא, ו) בידך אפקיד רוחי פדיתה אותי ה' אל אמת:,א"ר לוי בר חמא אמר ר"ש בן לקיש לעולם ירגיז אדם יצר טוב על יצר הרע שנא' (תהלים ד, ה) רגזו ואל תחטאו. אם נצחו מוטב ואם לאו יעסוק בתורה שנאמר אמרו בלבבכם אם נצחו מוטב ואם לאו יקרא קריאת שמע שנאמר על משכבכם אם נצחו מוטב ואם לאו יזכור לו יום המיתה שנאמר ודומו סלה.,וא"ר לוי בר חמא אמר ר' שמעון בן לקיש מאי דכתיב (שמות כד, יב) ואתנה לך את לוחות האבן והתורה והמצוה אשר כתבתי להורותם לוחות אלו עשרת הדברות תורה זה מקרא והמצוה זו משנה אשר כתבתי אלו נביאים וכתובים להורותם זה גמרא מלמד שכולם נתנו למשה מסיני:,א"ר יצחק כל הקורא ק"ש על מטתו כאלו אוחז חרב של שתי פיות בידו שנאמר (תהלים קמט, ו) רוממות אל בגרונם וחרב פיפיות בידם מאי משמע אמר מר זוטרא ואיתימא רב אשי מרישא דענינא דכתיב (תהלים קמט, ה) יעלזו חסידים בכבוד ירננו על משכבותם וכתיב בתריה רוממות אל בגרונם וחרב פיפיות בידם.,ואמר רבי יצחק כל הקורא קריאת שמע על מטתו מזיקין בדילין הימנו שנאמר (איוב ה, ז) ובני רשף יגביהו עוף ואין עוף אלא תורה שנאמר (משלי כג, ה) התעיף עיניך בו ואיננו ואין רשף אלא מזיקין שנאמר (דברים לב, כד) מזי רעב ולחומי רשף וקטב מרירי.,אמר רבי שמעון בן לקיש כל העוסק בתורה יסורין בדילין הימנו שנאמר ובני רשף יגביהו עוף ואין עוף אלא תורה שנאמר התעיף עיניך בו ואיננו ואין רשף אלא יסורין שנאמר מזי רעב ולחומי רשף,אמר ליה רבי יוחנן הא אפילו תינוקות של בית רבן יודעין אותו שנאמר (שמות טו, כו) ויאמר אם שמוע תשמע לקול ה' אלהיך והישר בעיניו תעשה והאזנת למצותיו ושמרת כל חקיו כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה' רופאך אלא כל שאפשר לו לעסוק בתורה ואינו עוסק הקב"ה מביא עליו יסורין מכוערין ועוכרין אותו שנא' (תהלים לט, ג) נאלמתי דומיה החשיתי מטוב וכאבי נעכר ואין טוב אלא תורה שנאמר (משלי ד, ב) כי לקח טוב נתתי לכם תורתי אל תעזובו.,אמר רבי זירא ואיתימא רבי חנינא בר פפא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מוכר חפץ לחבירו מוכר עצב ולוקח שמח אבל הקב"ה אינו כן נתן להם תורה לישראל ושמח שנא' כי לקח טוב נתתי לכם תורתי אל תעזובו.,אמר רבא ואיתימא רב חסדא אם רואה אדם שיסורין באין עליו יפשפש במעשיו שנא' (איכה ג, מ) נחפשה דרכינו ונחקורה ונשובה עד ה' פשפש ולא מצא יתלה בבטול תורה שנאמר (תהלים צד, יב) אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,ואם תלה ולא מצא בידוע שיסורין של אהבה הם שנאמר (משלי ג, יב) כי את אשר יאהב ה' יוכיח.,אמר רבא אמר רב סחורה אמר רב הונא כל שהקב"ה חפץ בו מדכאו ביסורין שנאמר (ישעיהו נג, י) וה' חפץ דכאו החלי,יכול אפילו לא קבלם מאהבה תלמוד לומר (ישעיהו נג, י) אם תשים אשם נפשו מה אשם לדעת אף יסורין לדעת,ואם קבלם מה שכרו (ישעיהו נג, י) יראה זרע יאריך ימים ולא עוד אלא שתלמודו מתקיים בידו שנא' (ישעיהו נג, י) וחפץ ה' בידו יצלח,פליגי בה רבי יעקב בר אידי ורבי אחא בר חנינא חד אמר אלו הם יסורין של אהבה כל שאין בהן בטול תורה שנאמר (תהלים צד, יב) אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,וחד אמר אלו הם יסורין של אהבה כל שאין בהן בטול תפלה שנאמר (תהלים סו, כ) ברוך אלהים אשר לא הסיר תפלתי וחסדו מאתי,אמר להו רבי אבא בריה דר' חייא בר אבא הכי אמר ר' חייא בר אבא א"ר יוחנן אלו ואלו יסורין של אהבה הן שנאמר כי את אשר יאהב ה' יוכיח,אלא מה ת"ל (תהלים צד, יב) ומתורתך תלמדנו אל תקרי תלמדנו אלא תלמדנו דבר זה מתורתך תלמדנו,ק"ו משן ועין מה שן ועין שהן אחד מאבריו של אדם עבד יוצא בהן לחרות יסורין שממרקין כל גופו של אדם על אחת כמה וכמה,והיינו דרבי שמעון בן לקיש דאמר רשב"ל נאמר ברית במלח ונאמר ברית ביסורין נאמר ברית במלח דכתיב (ויקרא ב, יג) ולא תשבית מלח ברית ונאמר ברית ביסורין דכתיב (דברים כח, סט) אלה דברי הברית מה ברית האמור במלח מלח ממתקת את הבשר אף ברית האמור ביסורין יסורין ממרקין כל עונותיו של אדם:,תניא רבי שמעון בן יוחאי אומר שלש מתנות טובות נתן הקדוש ברוך הוא לישראל וכולן לא נתנן אלא ע"י יסורין אלו הן תורה וארץ ישראל והעולם הבא,תורה מנין שנאמר אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו,ארץ ישראל דכתיב (דברים ח, ה) כי כאשר ייסר איש את בנו ה' אלהיך מיסרך וכתיב בתריה כי ה' אלהיך מביאך אל ארץ טובה,העולם הבא דכתיב (משלי ו, כג) כי נר מצוה ותורה אור ודרך חיים תוכחות מוסר.,תני תנא קמיה דר' יוחנן כל העוסק בתורה ובגמילות חסדים | 5a. bIf one is a Torah scholar, he need notrecite iShemaon his bed since he is always engaged in the study of Torah and will likely fall asleep engrossed in matters of Torah. bAbaye said: Even a Torah scholar must recite at least one verse of prayer, such as: “Into Your hand I trust my spirit; You have redeemed me, Lord, God of truth”(Psalms 31:6).,Incidental to the verse, “Tremble, and do not sin,” the Gemara mentions that bRabbi Levi bar Ḥama saidthat bRabbi Shimon ben Lakish said: One should always incite his good inclination against his evil inclination,i.e., that one must constantly struggle so that his evil inclination does not lead him to transgression, bas it is stated: "Tremble, and do not sin."br bIfone succeeds and bsubdueshis evil inclination, bexcellent,but bifhe does bnotsucceed in subduing it, he should bstudy Torah,as alluded to in bthe verse: “Say to your heart.” br bIfhe bsubdueshis evil inclination, bexcellent; if not, he should recite iShema /i,which contains the acceptance of the yoke of God, and the concept of reward and punishment, bas it is statedin the verse: b“Upon your bed,”which alludes to iShema /i, where it says: “When you lie down.” br bIfhe bsubdueshis evil inclination, bexcellent; if not, he should remind himself of the day of death,whose silence is alluded to in the continuation of bthe verse: “And be still, Selah.” /b, bAnd Rabbi Levi bar Ḥama saidthat bRabbi Shimon ben Lakish said:God said to Moses, “Ascend to me on the mountain and be there, band I will give you the stone tablets and the Torah and the mitzva that I have written that you may teach them”(Exodus 24:12), meaning that God revealed to Moses not only the Written Torah, but all of Torah, as it would be transmitted through the generations. br bThe “tablets” are the ten commandmentsthat were written on the tablets of the Covet, br bthe “Torah” is the five books of Moses. br bThe “mitzva” is the Mishna,which includes explanations for the mitzvot and how they are to be performed. br b“That I have written” refers to the Prophets and Writings,written with divine inspiration. br b“That you may teach them” refers to the Talmud,which explains the Mishna. brThese explanations are the foundation for the rulings of practical ihalakha /i. This verse bteachesthat ballaspects of Torah bwere given toMoses bfrom Sinai. /b,The Gemara continues its treatment of the recitation of iShemaupon one’s bed. bRabbi Yitzḥak said: Anyone who recites iShemaon his bed, it is as if he holds a double-edged sword,guarding him from all evil, bas it is stated: “High praises of God in their mouths, and a double-edged sword in their hands”(Psalms 149:6). The Gemara asks: bFrom where is it inferredthat this verse from Psalms refers to the recitation of iShema /i? bMar Zutra, and some say Rav Ashi, said:We derive it bfrom the precedingverse, bas it is written: “Let the pious exult in glory; let them joyously sing upon their beds.”The praise of God from one’s bed is the recitation of iShema /i. bAnd it is written thereafter: “High praises of God in their mouths, and a double-edged sword in their hands.” /b, bAnd Rabbi Yitzḥak said: Anyone who recites iShemaupon his bed, demons stay away from him.This is alluded to, bas it is stated:“But man is born into trouble, band the sparks [ ireshef] fly [ iuf] upward”(Job 5:7). The verse is explained: The word bfly [ iuf]means bnothing other than Torah,as Torah is difficult to grasp and easy to lose, like something that floats away, bas it is stated: “Will you set your eyes upon it? It is gone;for riches certainly make themselves wings, like an eagle that flies into the heavens” (Proverbs 23:5). The word b“sparks”means bnothing other than demons, as it is stated: “Wasting of hunger, and the devouring of the sparks [ ireshef /i] and bitter destruction [ iketev meriri /i],and the teeth of beasts I will send upon them, with the venom of crawling things of the dust” (Deuteronomy 32:24). Here we see iresheflisted along with iketev meriri /i, both of which are understood by the Sages to be names of demons.,Regarding this unclear verse, bRabbi Shimon ben Lakish said: If one engages in Torahstudy, bsuffering stays away from him, as it is stated: “And the sparks fly upward.”And bflymeans bnothing other than Torah, bas it is stated: “Will you set your eyes upon it? It is gone;and sparksmeans bnothing other than suffering, as it is stated: “Wasting of hunger, and the devouring of the sparks,”equating devouring sparks with wasting hunger, as both are types of suffering. From here, we derive that through Torah, fly, one is able to distance himself, upward, from suffering, sparks., bRabbi Yoḥa said to him: Even schoolchildren,who learn only the Written Torah, bknow thisconcept bas it is stated: “And He said you shall surely hear the voice of the Lord your God, and what is upright in His eyes you shall do and you shall listen to His mitzvot and guard His statutes; any disease that I have placed upon Egypt I will not place upon you for I am the Lord your healer”(Exodus 15:26). bRather,one must interpret the verse: bAnyone who is able to engage in Torahstudy byet does not engagein that study, not only does bthe Holy One, Blessed be He,fail to protect him, but He bbrings upon him hideous afflictions,that embarrass him band trouble him, as it is stated: “I was mute with silence; I was silent from good, and my pain was strong”(Psalms 39:3). The word bgoodmeans bnothing other than Torah, as it is stated: “For I have given you a good portion, My Torah, do not abandon it”(Proverbs 4:2). The verse should be understood: “I have been silent from the study of Torah, and my pain was strong.”,With regard to the verse: “For I have given you a good portion,” bRabbi Zeira, and some say Rabbi Ḥanina bar Pappa, said: Come and see how the characteristics of the Holy One, Blessed be He, are unlike the characteristics of flesh and blood. It is characteristic of flesh and blood that when one sells an object to anotherperson, bthe seller grievesthe loss of his possession band the buyer rejoices. With regard to the Holy One, Blessed be He,however, bthis is not so. He gave the Torah to Israel and rejoiced, as it is stated: “For I have given you a good portion, My Torah, do not abandon it.”A good portion is understood as a good purchase; although God sold Torah to Israel, He rejoices in the sale and praises the object before its new owner (Rabbi Yoshiyahu Pinto).,Previously, the Gemara discussed suffering that results from one’s transgressions. The Gemara shifts the focus and discusses suffering that does not result from one’s transgressions and the suffering of the righteous. bRava, and some say Rav Ḥisda, said: If a person sees that suffering has befallen him, he should examine his actions.Generally, suffering comes about as punishment for one’s transgressions, bas it is stated: “We will search and examine our ways, and return to God”(Lamentations 3:40). bIf he examinedhis ways and bfound notransgression for which that suffering is appropriate, bhe may attributehis suffering bto derelictionin the study bof Torah.God punishes an individual for dereliction in the study of Torah in order to emphasize the gravity of the issue, bas it is stated: “Happy is the man whom You punish, Lord, and teach out of Your law”(Psalms 94:12). This verse teaches us that his suffering will cause him to return to Your law., bAnd if he did attributehis suffering to dereliction in the study of Torah, band did not findthis to be so, bhe may be confident that these are afflictions of love, as it is stated: “For whom the Lord loves, He rebukes,as does a father the son in whom he delights” (Proverbs 3:12).,So too, bRava saidthat bRav Seḥora saidthat bRav Huna said: Anyone in whom the Holy One, Blessed be He, delights, He oppresses him with suffering, as it is stated: “Yet in whom the Lord delights, He oppresses him with disease;to see if his soul would offer itself in guilt, that he might see his children, lengthen his days, and that the desire of the Lord might prosper by his hand” (Isaiah 53:10). This verse illustrates that in whomever God delights, he afflicts with illness.,I bmighthave thought that God delights in him even bif he does not accepthis suffering bwith love. Therefore the verse teaches: “If his soul would offer itself in guilt.” Just as a guilt-offering is brought knowingly,as it is one of the sacrifices offered willingly, without coercion, bso toohis bsufferingmust be accepted bknowingly. /b, bAnd if one acceptsthat suffering with love, bwhat is his reward?As the second part of the verse states: b“That he might see his children, lengthen his days.” Moreover,in addition to these earthly rewards, bhisTorah bstudy will endureand his Torah study will be successful, bas it is stated: “The purpose of the Lord,”the Torah, the revelation of God’s will, b“might prosper by his hand.” /b,With regard to the acceptance of affliction with love and what exactly this entails, bRabbi Ya’akov bar Idi and Rabbi Aḥa bar Ḥanina disagree. Oneof them bsaid: Afflictions of love are any that do not cause derelictionin the study bof Torah,i.e., any which do not afflict his body to the extent that he is unable to study Torah, bas it is stated: “Happy is the man whom You afflict, Lord, and teach from Your Torah.”Afflictions of love are when You “teach from Your Torah.”, bAnd one said: Afflictions of love are any that do not cause derelictionin the recitation bof prayer, as it is stated: “Blessed is God Who did not turn away my prayer”(Psalms 66:20). Despite his suffering, the afflicted is still capable of praying to God., bRabbi Abba, son of Rabbi Ḥiyya bar Abba, said:My father, bRabbi Ḥiyya bar Abba, saidthat bRabbi Yoḥa said as follows: Both,even afflictions that cause dereliction in the study of Torah and those that cause dereliction in the recitation of prayer, bare afflictions of love,as with regard to one who suffers without transgression bit is stated: “For whom He loves, He rebukes,”and inability to study Torah and to pray are among his afflictions., bWhat then,is the meaning when bthe verse states: “And teach him from Your Torah”? Do not read and teachto mean and bteach him /b, brather, and teach us /b. bYou teach usthe value of bthisaffliction bfrom Your Torah. /b,This is taught through ban ia fortioriinference fromthe law concerning bthe tooth and eyeof a slave: bThe tooth and eye areeach ba single limb of a personand if his master damages either, bthe slave thereby obtains his freedom; suffering that cleanses a person’s entire body all the more sothat one attains freedom, atonement, from his sins., bAnd that isthe statement of bRabbi Shimon ben Lakish, as Rabbi Shimon ben Lakish said:The word bcovet is used with regard to salt, andthe word bcovet is used with regard to afflictions.The word bcovet is used with regard to salt, as it is written: “The salt of the covetwith your God bshould not be excludedfrom your meal-offering; with all your sacrifices you must offer salt” (Leviticus 2:13). bAndthe word bcovet is used with regard to afflictions, as it is written: “These are the words of the covet”(Deuteronomy 28:69). bJust as,in bthe covet mentioned with regard to salt, the salt sweetensthe taste of bthe meatand renders it edible, bso tooin bthe covet mentioned with regard to suffering, the suffering cleanses a person’s transgressions,purifying him for a more sublime existence.,Additionally, bit was taughtin a ibaraitawith regard to affliction: bRabbi Shimon ben Yoḥai says: The Holy One, Blessed be He, gave Israel three precious gifts, all of which were given only by means of suffering,which purified Israel so that they may merit to receive them. These gifts are: bTorah, Eretz Yisrael, and the World-to-Come. /b, bFrom whereis it derived that bTorahis only acquired by means of suffering? bAs it is said: “Happy is the man whom You afflict, Lord,”after which it is said: b“And teach from Your Torah.” /b, bEretz Yisrael, as it is written: “As a man rebukes his son, so the Lord your God rebukes you”(Deuteronomy 8:5), band it is written thereafter: “For the Lord your God will bring you to a good land.” /b, bThe World-to-Come, as it is written: “For the mitzva is a lamp, the Torah is light, and the reproofs of instruction are the way of life”(Proverbs 6:23). One may arrive at the lamp of mitzva and the light of Torah that exists in the World-to-Come only by means of the reproofs of instruction in this world., bA itannataughtthe following ibaraita bbefore Rabbi Yoḥa: If one engages in Torah and acts of charity /b |
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137. 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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138. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. bhis torsowas fashioned from dust taken bfrom Babylonia, and his headwas fashioned from dust taken bfrom Eretz Yisrael,the most important land, band his limbswere fashioned from dust taken bfrom the rest of the landsin the world. With regard to bhis buttocks, Rav Aḥa says:They were fashioned from dust taken bfrom Akra De’agma,on the outskirts of Babylonia., bRabbi Yoḥa bar Ḥanina says: Daytime is twelve hourslong, and the day Adam the first man was created was divided as follows: In the bfirst hourof the day, bhis dust was gathered.In the bsecond,an undefined bfigure was fashioned.In the bthird, his limbs were extended.In the bfourth, a soul was cast into him.In the bfifth, he stood on his legs.In the bsixth, he calledthe creatures by the bnameshe gave them. In the bseventh, Eve was paired with him.In the beighth, they arose to the bed two, and descended four,i.e., Cain and Abel were immediately born. In the bninth, he was commanded not to eat of the Treeof Knowledge. In the btenth, he sinned.In the beleventh, he was judged.In the btwelfth, he was expelled and leftthe Garden of Eden, bas it is stated: “But man abides not in honor;he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., bRami bar Ḥama saysin explanation of the end of that verse: bA wild animal does not have power over a person unlessthat person bseems tothe wild animal blike an animal, as it is stated: “He is like the beasts that perish.” /b,The Gemara presents ba mnemonicfor the statements that follow: bAt the time, to the end, Aramaic. Rav Yehuda saysthat bRav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them:If byou agree, let us fashion a person in our image.The angels bsaid before him: Master of the Universe, what are the actions ofthis person You suggest to create? God bsaid to them: His actions are such and such,according to human nature.,The angels bsaid before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?”(Psalms 8:5), i.e., a creature such as this is not worth creating. God boutstretched His small finger among them and burned themwith fire. bAnd the sameoccurred with ba second groupof angels. The bthird groupof angels that He asked bsaid before Him: Master of the Universe, the firsttwo groups bwho spoketheir mind bbefore You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do.God then created the first person., bWhenhistory barrived atthe time of bthe people of the generation of the flood and the people of the generation of the dispersion,i.e., the Tower of Babel, bwhose actions were ruinous,the angels bsaid before God: Master of the Universe, didn’t thefirst set of angels bspeak appropriately before You,that human beings are not worthy of having been created? God bsaid to themconcerning humanity: b“Even to your old age I am the same; and even to hoar hairs will I suffer you;I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., bRav Yehuda saysthat bRav says: Adam the firstman spanned bfrom one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other”(Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me”(Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., bRabbi Elazar says:The height of bAdam the firstman bwas from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.”Adam stood “upon the earth” and rose to the end of the heavens. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created meand laid Your hand upon me.” The Gemara asks: The interpretations of bthe verses contradict each other.The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: bThis and that,from one end of the world to another and from the earth until the heavens, bare one measure,i.e., the same distance., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bspoke in the language of Aramaic, as it is statedin the chapter of Psalms speaking in the voice of Adam: b“How weighty also are Your thoughts to me, O God”(Psalms 139:17)., bAnd this,i.e., that the verse in Psalms is stated by Adam, is what bReish Lakish says: Whatis the meaning of that bwhich is written: “This is the book of the generations of Adam”(Genesis 5:1)? This verse bteaches that the Holy One, Blessed be He, showedAdam bevery generation and itsTorah binterpreters, every generation and its wise ones. When he arrived athis vision of bthe generation of Rabbi Akiva,Adam bwas gladdened by his Torah, and saddened by hismanner of bdeath. He said: “How weighty also are Your thoughts to me, O God,”i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bwas a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”?(Genesis 3:9), meaning, to bwhere has your heart turned,indicating that Adam turned from the path of truth. bRabbi Yitzḥak says: He wasone who bdrew his foreskinforward, so as to remove any indication that he was circumcised. It bis written here: “And they like men [ iadam /i] have transgressed the covet”(Hosea 6:7), bandit bis written there:“And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; bhe has broken My covet”(Genesis 17:14)., bRav Naḥman says: He was a denier of the fundamental principleof belief in God. It bis written here:“And they like men [ iadam /i] bhave transgressed the covet,” andit bis written there: “He has broken My covet,”and it is written in a third verse: b“And then they shall answer: Because they have forsaken the covet of the Lord their Godand worshipped other gods and served them” (Jeremiah 22:9).,§ bWe learnedin a mishna bthere(Avot 2:14): bRabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ ila’apikoros /i]. Rabbi Yoḥa says:This was btaught onlywith regard to ba gentile heretic, butnot with regard to ba Jewish heretic,as one should not respond to him. bAll the more so,if one does respond bhe will become more heretical.His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., bRabbi Yoḥa says: Any placein the Bible from bwhere the hereticsattempt to bprove their heresy,i.e., that there is more than one god, bthe response to theirclaim is balongside them,i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b“Let us make man in our image”(Genesis 1:26), employing the plural, bbut itthen bstates: “And God created man in His image”(Genesis 1:27), employing the singular. The verse states that God said: b“Come, let us go down and there confound their language”(Genesis 11:7), but it also states: b“And the Lord came down to see the city and the tower”(Genesis 11:5). The verse states in the plural: b“There God was revealed [ iniglu /i] to himwhen he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b“To God Who answers [ ihaoneh /i] me in the day of my distress”(Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b“For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?”(Deuteronomy 4:7), where the term “near” is written in plural, ikerovim /i, but the term “upon Him” is written in singular. Another verse states: b“And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?”(II Samuel 7:23), where the term “went” is written in plural, ihalekhu /i, but the term “Himself” is written in singular. Another verse states: “I beheld btill thrones were placed, and one that was ancient of days did sit”(Daniel 7:9); where the term “thrones” is written in plural, ikharsavan /i, but the term “sit” is written in singular.,The Gemara asks: bWhy do Ineed btheseinstances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is bin accordance withthe statement bof Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above,i.e., the angels, bas it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones”(Daniel 4:14).,The Gemara clarifies: This bworks out well foralmost ballthe verses, as they describe an action taken by God, but bwhat is there to sayconcerning the verse: “I beheld btill thrones were placed”?The Gemara answers: bOnethrone is bfor Him and onethrone is bfor David,i.e., the messiah, bas it is taughtin a ibaraita /i: bOnethrone is bfor Him and onethrone is bfor David;this is bthe statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presenceby equating God with a person? bRather,the correct interpretation is that both thrones are for God, as bonethrone is bfor judgment and onethrone is bfor righteousness. /b,The Gemara asks: Did Rabbi Akiva bacceptthis explanation bfromRabbi Yosei bordid he bnot accept it from him?The Gemara suggests: bComeand bheara proof to the matter from what was taught in another ibaraita /i, bas it is taughtin a ibaraita /i: bOnethrone is bfor judgment and onethrone is bfor righteousness;this is bthe statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near,i.e., discussing, matters of iaggada /i? Go neartractates iNega’imand iOholot /i,which examine the complex ihalakhotof ritual purity, where your knowledge is unparalleled. bRather,the correct interpretation is that while both thrones are for God, boneis bfor a throne and oneis bfor a stool.There is ba throne for God to sit upon, and a stoolthat serves bas His footstool. /b, bRav Naḥman says: This one,i.e., any person, bwho knowshow bto respond to the hereticsas effectively bas Rav Idit should respondto them, bbut ifhe does bnotknow, he bshould not respondto them. The Gemara relates: bA certain heretic said to Rav Idit:It bis writtenin the verse concerning God: b“And to Moses He said: Come up to the Lord”(Exodus 24:1). The heretic raised a question: bIt should havestated: bCome up to Me.Rav Idit bsaid to him: Thisterm, “the Lord,” in that verse bisreferring to the angel bMetatron, whose name is like the name of his Master, as it is written:“Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, bfor My name is in him”(Exodus 23:20–21).,The heretic said to him: bIf so,if this angel is equated with God, bwe should worship himas we worship God. Rav Idit said to him: It bis written: “Do not defy [ itammer /i] him,”which alludes to: bDo not replace Me [ itemireni /i] with him.The heretic said to him: bIf so, why do Ineed the clause b“For he will not pardon your transgression”?Rav Idit bsaid to him: We believe that we did not acceptthe angel beven as a guide [ ibefarvanka /i]for the journey, bas it is written: “And he said to him: If Your Presence go not with meraise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: bA certain heretic said to Rabbi Yishmael, son of Rabbi Yosei:It bis written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lordout of heaven” (Genesis 19:24). The heretic raised the question: bIt should havestated: bFrom Himout of heaven. bA certain launderer said toRabbi Yishmael: bLeave him be; I will respond to him.This is bas it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech,hearken to my speech” (Genesis 4:23). One can raise the question: bIt should havebeen written: bMy wives,and not: “Wives of Lemech.” bRather, it isthe style of bthe verseto bspeak in thismanner. bHere too, it isthe style of bthe verseto bspeak in thismanner. Rabbi Yishmael bsaid tothe launderer: bFrom where did youhear bthisinterpretation? The launderer bsaid to him: I heard it at the lecture of Rabbi Meir. /b,The Gemara comments: This is bas Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third ihalakha /i, one-third iaggada /i,and bone-third parables. And Rabbi Yoḥa says: Rabbi Meir had,i.e., taught, bthree hundred parables of foxes, and we have only three. /b |
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139. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 51b. באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:, big strongגמ׳ /strong /big ת"ר מי שלא ראה שמחת בית השואבה לא ראה שמחה מימיו מי שלא ראה ירושלים בתפארתה לא ראה כרך נחמד מעולם מי שלא ראה בהמ"ק בבנינו לא ראה בנין מפואר מעולם מאי היא אמר אביי ואיתימא רב חסדא זה בנין הורדוס,במאי בניה אמר (רבא) באבני שישא ומרמרא איכא דאמרי באבני שישא כוחלא ומרמרא אפיק שפה ועייל שפה כי היכי דלקבל סידא סבר למשעיין בדהבא אמרו ליה רבנן שבקיה דהכי שפיר טפי דמיתחזי כאדותא דימא,תניא רבי יהודה אומר מי שלא ראה דיופלוסטון של אלכסנדריא של מצרים לא ראה בכבודן של ישראל אמרו כמין בסילקי גדולה היתה סטיו לפנים מסטיו פעמים שהיו בה (ששים רבוא על ששים רבוא) כפלים כיוצאי מצרים והיו בה ע"א קתדראות של זהב כנגד ע"א של סנהדרי גדולה כל אחת ואחת אינה פחותה מעשרים ואחד רבוא ככרי זהב ובימה של עץ באמצעיתה וחזן הכנסת עומד עליה והסודרין בידו וכיון שהגיע לענות אמן הלה מניף בסודר וכל העם עונין אמן,ולא היו יושבין מעורבין אלא זהבין בפני עצמן וכספין בפני עצמן ונפחין בפני עצמן וטרסיים בפני עצמן וגרדיים בפני עצמן וכשעני נכנס שם היה מכיר בעלי אומנתו ונפנה לשם ומשם פרנסתו ופרנסת אנשי ביתו,אמר אביי וכולהו קטלינהו אלכסנדרוס מוקדן מ"ט איענשו משום דעברי אהאי קרא (דברים יז, טז) לא תוסיפון לשוב בדרך הזה עוד ואינהו הדור אתו,כי אתא אשכחינהו דהוו קרו בסיפרא (דברים כח, מט) ישא ה' עליך גוי מרחוק אמר מכדי ההוא גברא בעי למיתי ספינתא בעשרה יומי דליה זיקא ואתי ספינתא בחמשא יומי נפל עלייהו וקטלינהו:,במוצאי יום טוב כו': מאי תיקון גדול אמר רבי אלעזר כאותה ששנינו חלקה היתה בראשונה והקיפוה גזוזטרא והתקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,תנו רבנן בראשונה היו נשים מבפנים ואנשים מבחוץ והיו באים לידי קלות ראש התקינו שיהו נשים יושבות מבחוץ ואנשים מבפנים ועדיין היו באין לידי קלות ראש התקינו שיהו נשים יושבות מלמעלה ואנשים מלמטה,היכי עביד הכי והכתיב (דברי הימים א כח, יט) הכל בכתב מיד ה' עלי השכיל,אמר רב קרא אשכחו ודרוש | 51b. bwith flaming torchesthat they would juggle bin their hands, and they would say before them passages of song and praiseto God. bAnd the Leviteswould play bon lyres, harps, cymbals, and trumpets, and countlessother bmusical instruments.The musicians would stand bon the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteenSongs of the bAscents in Psalms,i.e., chapters 120–134, and bupon whichthe bLevites stand with musical instruments and recitetheir bsong. /b, bAndthis was the ceremony of the Water Libation: bTwo priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands.When bthe rooster crowedat dawn, bthey sounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i.When btheywho would draw the water breached the tenth stairthe trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i,to indicate that the time to draw water from the Siloam pool had arrived. When bthey reached theWomen’s bCourtyardwith the basins of water in their hands, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. /b,When bthey reached the groundof the Women’s Courtyard, the trumpeters bsounded a itekia /i, and sounded a iterua /i, and sounded a itekia /i. They continued soundingthe trumpets buntil they reached the gatethrough bwhichone bexits to the east,from the Women’s Courtyard to the eastern slope of the Temple Mount. When bthey reached the gatethrough bwhichone bexits to the east, they turned fromfacing beast tofacing bwest,toward the Holy of Holies, band said: Our ancestors who were in this placeduring the First Temple period who did not conduct themselves appropriately, stood b“with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east”(Ezekiel 8:16), band we, our eyes are to God. Rabbi Yehuda saysthat bthey would repeat and say: We are to God, and our eyes are to God. /b, strongGEMARA: /strong bThe Sages taught: One who did not see the Celebration of the Place of the Drawingof the Water, bnever saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructedstate, bnever saw a magnificent structure.The Gemara asks: bWhat isthe Temple building to which the Sages refer? bAbaye said, and some saythat it was bRav Ḥisdawho said: bThisis referring to the magnificent bbuilding of Herod,who renovated the Second Temple.,The Gemara asks: bWith whatmaterials bdid he construct it? Rava said:It was bwith stones ofgreen-gray bmarble and white marble [ imarmara /i]. Some say:It was bwith stones of blue marble and white marble.The rows of stones were set with bone rowslightly bprotruded and one rowslightly bindented, so that the plaster would takebetter. bHe thought to platethe Temple bwith gold,but bthe Sages said to him: Leave itas is, and do not plate it, bas it is better this way, aswith the different colors and the staggered arrangement of the rows of stones, bit has the appearance of waves of the sea. /b, bIt is taughtin a ibaraitathat bRabbi Yehuda says: One who did not see the great synagogue [ ideyofloston /i] of Alexandria of Egypt never saw the glory of Israel. They saidthat its structure bwas like a large basilica [ ibasileki /i],with ba colonnade within a colonnade. At times there were six hundred thousandmen bandanother bsix hundred thousandmen bin it, twice the number of those who left Egypt. In it there were seventy-one golden chairs [ ikatedraot /i], corresponding to the seventy-onemembers bof the Great Sanhedrin, each of whichconsisted of bno less than twenty-one thousand talents of gold. Andthere was ba wooden platform at the center. The sexton of the synagoguewould bstand on it, with the scarves in his hand. Andbecause the synagogue was so large and the people could not hear the communal prayer, bwhenthe prayer leader breachedthe conclusion of a blessing requiring the people bto answer amen,the sexton bwaved the scarf and all the peoplewould banswer amen. /b, bAndthe members of the various crafts bwould not sit mingled. Rather, the goldsmithswould sit bamong themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poorstranger bentered there, he would recognize peoplewho plied bhis craft, and he would turn tojoin them bthere. And from therehe would secure bhis livelihoodas well as bthe livelihoodof the bmembers of his household,as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that bAbaye said: All ofthe people who congregated in that synagogue bwere killed by Alexanderthe Great bof Macedonia.The Gemara asks: bWhat is the reasonthat bthey were punishedand killed? It is bdue tothe fact bthat they violatedthe prohibition with regard to Egypt in bthis verse: “You shall henceforth return no more that way”(Deuteronomy 17:16), band they returned.Since they established their permanent place of residence in Egypt, they were punished., bWhenAlexander barrived, he found them,and saw bthat they were readingthe verse bin theTorah bscroll: “The Lord will bring a nation against you from far,from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). bHe said,referring to himself: bNow, since that man sought to come by ship in ten days,and ba wind carried it and the ship arrived inonly bfive days,apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, bhe set upon them and slaughtered them. /b,§ The mishna continues: bAt the conclusion ofthe first bFestivalday, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: bWhatis this bsignificant repair? Rabbi Elazar saidthat bit is like that which we learned:The walls of the Women’s Courtyard bwere smooth,without protrusions, binitially.Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and bsurroundedthe courtyard bwith a balcony [ igezuztra /i]. And they instituted thatthe bwomen should sit above andthe bmen below. /b, bThe Sages taughtin the iTosefta /i: bInitially, women wouldstand bon the insideof the Women’s Courtyard, closer to the Sanctuary to the west, band the menwere bon the outsidein the courtyard and on the rampart. bAnd they would come toconduct themselves with inappropriate blevityin each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages binstituted that the women should sit on the outside and the men on the inside, and still they would come toconduct themselves with inappropriate blevity.Therefore, bthey institutedin the interest of complete separation bthat the women would sit above and the men below. /b,The Gemara asks: bHow could one do so,i.e., alter the structure of the Temple? bBut isn’t it writtenwith regard to the Temple: b“All thisI give you bin writing,as bthe Lord has made me wise by His hand upon me,even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?, bRav said: They found a verse, and interpreted it homileticallyand acted accordingly: |
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140. Diogenes Laertius, Lives of The Philosophers, 8.32 (3rd cent. CE - 3rd cent. CE)
| 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. |
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141. Eusebius of Caesarea, Preparation For The Gospel, 7.13.4 (3rd cent. CE - 4th cent. CE)
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142. Nag Hammadi, On The Origin of The World, 2.5, 103.2-103.13, 103.17-103.21, 103.29-103.32, 110.7-110.13, 110.27-110.29, 113.5-113.10, 113.12, 115.5, 115.11-115.23, 115.33, 116.28-116.29, 119.16-119.19, 120.17-120.18, 121.27-121.35, 123.4-123.15 (3rd cent. CE - 3rd cent. CE)
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143. Nag Hammadi, The Gospel of Philip, 55.23-55.28, 70.9-70.17 (3rd cent. CE - 3rd cent. CE)
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144. Nag Hammadi, The Hypostasis of The Archons, 87.11-87.33, 88.3-88.6, 88.10, 88.17-88.24, 90.12 (3rd cent. CE - 3rd cent. CE)
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145. Origen, Commentary On The Song of Songs, 3.12 (3rd cent. CE - 3rd cent. CE)
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146. Origen, Against Celsus, 1.20, 4.37, 4.45, 6.52-6.54, 6.69-6.72, 8.21 (3rd cent. CE - 3rd cent. CE)
| 1.20. And yet, against his will, Celsus is entangled into testifying that the world is comparatively modern, and not yet ten thousand years old, when he says that the Greeks consider those things as ancient, because, owing to the deluges and conflagrations, they have not beheld or received any memorials of older events. But let Celsus have, as his authorities for the myth regarding the conflagrations and inundations, those persons who, in his opinion, are the most learned of the Egyptians, traces of whose wisdom are to be found in the worship of irrational animals, and in arguments which prove that such a worship of God is in conformity with reason, and of a secret and mysterious character. The Egyptians, then, when they boastfully give their own account of the divinity of animals, are to be considered wise; but if any Jew, who has signified his adherence to the law and the lawgiver, refer everything to the Creator of the universe, and the only God, he is, in the opinion of Celsus and those like him, deemed inferior to him who degrades the Divinity not only to the level of rational and mortal animals, but even to that of irrational also!- a view which goes far beyond the mythical doctrine of transmigration, according to which the soul falls down from the summit of heaven, and enters into the body of brute beasts, both tame and savage! And if the Egyptians related fables of this kind, they are believed to convey a philosophical meaning by their enigmas and mysteries; but if Moses compose and leave behind him histories and laws for an entire nation, they are to be considered as empty fables, the language of which admits of no allegorical meaning! 4.37. He charges us, moreover, with introducing a man formed by the hands of God, although the book of Genesis has made no mention of the hands of God, either when relating the creation or the fashioning of the man; while it is Job and David who have used the expression, Your hands have made me and fashioned me; with reference to which it would need a lengthened discourse to point out the sense in which these words were understood by those who used them, both as regards the difference between making and fashioning, and also the hands of God. For those who do not understand these and similar expressions in the sacred Scriptures, imagine that we attribute to the God who is over all things a form such as that of man; and according to their conceptions, it follows that we consider the body of God to be furnished with wings, since the Scriptures, literally understood, attribute such appendages to God. The subject before us, however, does not require us to interpret these expressions; for, in our explanatory remarks upon the book of Genesis, these matters have been made, to the best of our ability, a special subject of investigation. Observe next the malignity of Celsus in what follows. For the Scripture, speaking of the fashioning of the man, says, And breathed into his face the breath of life, and the man became a living soul. Whereon Celsus, wishing maliciously to ridicule the inbreathing into his face of the breath of life, and not understanding the sense in which the expression was employed, states that they composed a story that a man was fashioned by the hands of God, and was inflated by breath blown into him, in order that, taking the word inflated to be used in a similar way to the inflation of skins, he might ridicule the statement, He breathed into his face the breath of life,- terms which are used figuratively, and require to be explained in order to show that God communicated to man of His incorruptible Spirit; as it is said, For Your incorruptible Spirit is in all things. Wisdom 12:1 4.45. And whereas Celsus ought to have recognised the love of truth displayed by the writers of sacred Scripture, who have not concealed even what is to their discredit, and thus been led to accept the other and more marvellous accounts as true, he has done the reverse, and has characterized the story of Lot and his daughters (without examining either its literal or its figurative meaning) as worse than the crimes of Thyestes. The figurative signification of that passage of history it is not necessary at present to explain, nor what is meant by Sodom, and by the words of the angels to him who was escaping thence, when they said: Look not behind you, neither stay in all the surrounding district; escape to the mountain, lest you be consumed; nor what is intended by Lot and his wife, who became a pillar of salt because she turned back; nor by his daughters intoxicating their father, that they might become mothers by him. But let us in a few words soften down the repulsive features of the history. The nature of actions - good, bad, and indifferent - has been investigated by the Greeks; and the more successful of such investigators lay down the principle that intention alone gives to actions the character of good or bad, and that all things which are done without a purpose are, strictly speaking, indifferent; that when the intention is directed to a becoming end, it is praiseworthy; when the reverse, it is censurable. They have said, accordingly, in the section relating to things indifferent, that, strictly speaking, for a man to have sexual intercourse with his daughters is a thing indifferent, although such a thing ought not to take place in established communities. And for the sake of hypothesis, in order to show that such an act belongs to the class of things indifferent, they have assumed the case of a wise man being left with an only daughter, the entire human race besides having perished; and they put the question whether the father can fitly have intercourse with his daughter, in order, agreeably to the supposition, to prevent the extermination of mankind. Is this to be accounted sound reasoning among the Greeks, and to be commended by the influential sect of the Stoics; but when young maidens, who had heard of the burning of the world, though without comprehending (its full meaning), saw fire devastating their city and country, and supposing that the only means left of rekindling the flame of human life lay in their father and themselves, should, on such a supposition, conceive the desire that the world should continue, shall their conduct be deemed worse than that of the wise man who, according to the hypothesis of the Stoics, acts becomingly in having intercourse with his daughter in the case already supposed, of all men having been destroyed? I am not unaware, however, that some have taken offense at the desire of Lot's daughters, and have regarded their conduct as very wicked; and have said that two accursed nations - Moab and Ammon - have sprung from that unhallowed intercourse. And yet truly sacred Scripture is nowhere found distinctly approving of their conduct as good, nor yet passing sentence upon it as blameworthy. Nevertheless, whatever be the real state of the case, it admits not only of a figurative meaning, but also of being defended on its own merits. 6.52. Celsus proceeds as follows: With regard to the origin of the world and its destruction, whether it is to be regarded as uncreated and indestructible, or as created indeed, but not destructible, or the reverse, I at present say nothing. For this reason we too say nothing on these points, as the work in hand does not require it. Nor do we allege that the Spirit of the universal God mingled itself in things here below as in things alien to itself, as might appear from the expression, The Spirit of God moved upon the water; nor do we assert that certain wicked devices directed against His Spirit, as if by a different creator from the great God, and which were tolerated by the Supreme Divinity, needed to be completely frustrated. And, accordingly, I have nothing further to say to those who utter such absurdities; nor to Celsus, who does not refute them with ability. For he ought either not to have mentioned such matters at all, or else, in keeping with that character for philanthropy which he assumes, have carefully set them forth, and then endeavoured to rebut these impious assertions. Nor have we ever heard that the great God, after giving his spirit to the creator, demands it back again. Proceeding next foolishly to assail these impious assertions, he asks: What god gives anything with the intention of demanding it back? For it is the mark of a needy person to demand back (what he has given), whereas God stands in need of nothing. To this he adds, as if saying something clever against certain parties: Why, when he lent (his spirit), was he ignorant that he was lending it to an evil being? He asks, further: Why does he pass without notice a wicked creator who was counter-working his purposes? 6.53. In the next place, mixing up together various heresies, and not observing that some statements are the utterances of one heretical sect, and others of a different one, he brings forward the objections which we raised against Marcion. And, probably, having heard them from some paltry and ignorant individuals, he assails the very arguments which combat them, but not in a way that shows much intelligence. Quoting then our arguments against Marcion, and not observing that it is against Marcion that he is speaking, he asks: Why does he send secretly, and destroy the works which he has created? Why does he secretly employ force, and persuasion, and deceit? Why does he allure those who, as you assert, have been condemned or accused by him, and carry them away like a slave-dealer? Why does he teach them to steal away from their Lord? Why to flee from their father? Why does he claim them for himself against the father's will? Why does he profess to be the father of strange children? To these questions he subjoins the following remark, as if by way of expressing his surprise: Venerable, indeed, is the god who desires to be the father of those sinners who are condemned by another (god), and of the needy, and, as themselves say, of the very offscourings (of men), and who is unable to capture and punish his messenger, who escaped from him! After this, as if addressing us who acknowledge that this world is not the work of a different and strange god, he continues in the following strain: If these are his works, how is it that God created evil? And how is it that he cannot persuade and admonish (men)? And how is it that he repents on account of the ingratitude and wickedness of men? He finds fault, moreover, with his own handwork, and hates, and threatens, and destroys his own offspring? Whither can he transport them out of this world, which he himself has made? Now it does not appear to me that by these remarks he makes clear what evil is; and although there have been among the Greeks many sects who differ as to the nature of good and evil, he hastily concludes, as if it were a consequence of our maintaining that this world also is a work of the universal God, that in our judgment God is the author of evil. Let it be, however, regarding evil as it may - whether created by God or not - it nevertheless follows only as a result when you compare the principal design. And I am greatly surprised if the inference regarding God's authorship of evil, which he thinks follows from our maintaining that this world also is the work of the universal God, does not follow too from his own statements. For one might say to Celsus: If these are His works, how is it that God created evil? And how is it that He cannot persuade and admonish men? It is indeed the greatest error in reasoning to accuse those who are of different opinions of holding unsound doctrines, when the accuser himself is much more liable to the same charge with regard to his own. 6.54. Let us see, then, briefly what holy Scripture has to say regarding good and evil, and what answer we are to return to the questions, How is it that God created evil? and, How is He incapable of persuading and admonishing men? Now, according to holy Scripture, properly speaking, virtues and virtuous actions are good, as, properly speaking, the reverse of these are evil. We shall be satisfied with quoting on the present occasion some verses from the thirty-fourth Psalm, to the following effect: They that seek the Lord shall not want any good thing. Come, you children, hearken unto me; I will teach you the fear of the Lord . What man is he that desires life, and loves many days, that he may see good? Keep your tongue from evil, and your lips from speaking guile. Depart from evil, and do good. Now, the injunctions to depart from evil, and to do good, do not refer either to corporeal evils or corporeal blessings, as they are termed by some, nor to external things at all, but to blessings and evils of a spiritual kind; since he who departs from such evils, and performs such virtuous actions, will, as one who desires the true life, come to the enjoyment of it; and as one loving to see good days, in which the word of righteousness will be the Sun, he will see them, God taking him away from this present evil world, and from those evil days concerning which Paul said: Redeeming the time, because the days are evil. 6.69. Celsus, however, asserts that the answer which we give is based upon a probable conjecture, admitting that he describes our answer in the following terms: Since God is great and difficult to see, He put His own Spirit into a body that resembled ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him. But the God and Father of all things is not the only being that is great in our judgment; for He has imparted (a share) of Himself and His greatness to His Only-begotten and First-born of every creature, in order that He, being the image of the invisible God, might preserve, even in His greatness, the image of the Father. For it was not possible that there could exist a well-proportioned, so to speak, and beautiful image of the invisible God, which did not at the same time preserve the image of His greatness. God, moreover, is in our judgment invisible, because He is not a body, while He can be seen by those who see with the heart, that is, the understanding; not indeed with any kind of heart, but with one which is pure. For it is inconsistent with the fitness of things that a polluted heart should look upon God; for that must be itself pure which would worthily behold that which is pure. Let it be granted, indeed, that God is difficult to see, yet He is not the only being who is so; for His Only-begotten also is difficult to see. For God the Word is difficult to see, and so also is His wisdom, by which God created all things. For who is capable of seeing the wisdom which is displayed in each individual part of the whole system of things, and by which God created every individual thing? It was not, then, because God was difficult to see that He sent God His Son to be an object easy to be seen. And because Celsus does not understand this, he has represented us as saying, Because God was 'difficult to see,' He put His own Spirit in a body resembling ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him. Now, as we have stated, the Son also is difficult to see, because He is God the Word, through whom all things were made, and who tabernacled among us. 6.70. If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that as many as are led by the Spirit of God, these are the sons of God, he would not have returned to himself the answer which he represents as coming from us, that God put His own Spirit into a body, and sent it down to us; for God is perpetually bestowing of His own Spirit to those who are capable of receiving it, although it is not by way of division and separation that He dwells in (the hearts of) the deserving. Nor is the Spirit, in our opinion, a body, any more than fire is a body, which God is said to be in the passage, Our God is a consuming fire. For all these are figurative expressions, employed to denote the nature of intelligent beings by means of familiar and corporeal terms. In the same way, too, if sins are called wood, and straw, and stubble, we shall not maintain that sins are corporeal; and if blessings are termed gold, and silver, and precious stones, we shall not maintain that blessings are corporeal; so also, if God be said to be a fire that consumes wood, and straw, and stubble, and all substance of sin, we shall not understand Him to be a body, so neither do we understand Him to be a body if He should be called fire. In this way, if God be called spirit, we do not mean that He is a body. For it is the custom of Scripture to give to intelligent beings the names of spirits and spiritual things, by way of distinction from those which are the objects of sense; as when Paul says, But our sufficiency is of God; who has also made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter kills, but the spirit gives life, where by the letter he means that exposition of Scripture which is apparent to the senses, while by the spirit that which is the object of the understanding. It is the same, too, with the expression, God is a Spirit. And because the prescriptions of the law were obeyed both by Samaritans and Jews in a corporeal and literal manner, our Saviour said to the Samaritan woman, The hour is coming, when neither in Jerusalem, nor in this mountain, shall you worship the Father. God is a Spirit; and they that worship Him must worship Him in spirit and in truth. And by these words He taught men that God must be worshipped not in the flesh, and with fleshly sacrifices, but in the spirit. And He will be understood to be a Spirit in proportion as the worship rendered to Him is rendered in spirit, and with understanding. It is not, however, with images that we are to worship the Father, but in truth, which came by Jesus Christ, after the giving of the law by Moses. For when we turn to the Lord (and the Lord is a Spirit ), He takes away the veil which lies upon the heart when Moses is read. 6.71. Celsus accordingly, as not understanding the doctrine relating to the Spirit of God (for the natural man receives not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned ), weaves together (such a web) as pleases himself, imagining that we, in calling God a Spirit, differ in no respect in this particular from the Stoics among the Greeks, who maintain that God is a Spirit, diffused through all things, and containing all things within Himself. Now the superintendence and providence of God does extend through all things, but not in the way that spirit does, according to the Stoics. Providence indeed contains all things that are its objects, and comprehends them all, but not as a containing body includes its contents, because they also are body, but as a divine power does it comprehend what it contains. According to the philosophers of the Porch, indeed, who assert that principles are corporeal, and who on that account make all things perishable, and who venture even to make the God of all things capable of perishing, the very Word of God, who descends even to the lowest of mankind, would be - did it not appear to them to be too gross an incongruity - nothing else than a corporeal spirit; whereas, in our opinion - who endeavour to demonstrate that the rational soul is superior to all corporeal nature, and that it is an invisible substance, and incorporeal - God the Word, by whom all things were made, who came, in order that all things might be made by the Word, not to men only, but to what are deemed the very lowest of things, under the dominion of nature alone, would be no body. The Stoics, then, may consign all things to destruction by fire; we, however, know of no incorporeal substance that is destructible by fire, nor (do we believe) that the soul of man, or the substance of angels, or of thrones, or dominions, or principalities, or powers, can be dissolved by fire. 6.72. It is therefore in vain that Celsus asserts, as one who knows not the nature of the Spirit of God, that as the Son of God, who existed in a human body, is a Spirit, this very Son of God would not be immortal. He next becomes confused in his statements, as if there were some of us who did not admit that God is a Spirit, but maintain that only with regard to His Son, and he thinks that he can answer us by saying that there is no kind of spirit which lasts forever. This is much the same as if, when we term God a consuming fire, he were to say that there is no kind of fire which lasts for ever; not observing the sense in which we say that our God is a fire, and what the things are which He consumes, viz., sins, and wickedness. For it becomes a God of goodness, after each individual has shown, by his efforts, what kind of combatant he has been, to consume vice by the fire of His chastisements. He proceeds, in the next place, to assume what we do not maintain, that God must necessarily have given up the ghost; from which also it follows that Jesus could not have risen again with His body. For God would not have received back the spirit which He had surrendered after it had been stained by contact with the body. It is foolish, however, for us to answer statements as ours which were never made by us. 8.21. Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them holy sacrifices. His words are, God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts. I cannot see the connection which he fancies between God's being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth - in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For to keep a feast, as one of the wise men of Greece has well said, is nothing else than to do one's duty; and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, You observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain. |
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147. Origen, On Prayer, 22.3 (3rd cent. CE - 3rd cent. CE)
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148. Origen, On First Principles, 1.1.8, 1.4-1.6, 2.10.1, 3.6 (3rd cent. CE - 3rd cent. CE)
| 1.1.8. But perhaps these declarations may seem to have less weight with those who wish to be instructed in divine things out of the holy Scriptures, and who seek to have it proved to them from that source how the nature of God surpasses the nature of bodies. See, therefore, if the apostle does not say the same thing, when, speaking of Christ, he declares, that He is the image of the invisible God, the first-born of every creature. Not, as some suppose, that the nature of God is visible to some and invisible to others: for the apostle does not say the image of God invisible to men or invisible to sinners, but with unvarying constancy pronounces on the nature of God in these words: the image of the invisible God. Moreover, John, in his Gospel, when asserting that no one has seen God at any time, manifestly declares to all who are capable of understanding, that there is no nature to which God is visible: not as if, He were a being who was visible by nature, and merely escaped or baffled the view of a frailer creature, but because by the nature of His being it is impossible for Him to be seen. And if you should ask of me what is my opinion regarding the Only-begotten Himself, whether the nature of God, which is naturally invisible, be not visible even to Him, let not such a question appear to you at once to be either absurd or impious, because we shall give you a logical reason. It is one thing to see, and another to know: to see and to be seen is a property of bodies; to know and to be known, an attribute of intellectual being. Whatever, therefore, is a property of bodies, cannot be predicated either of the Father or of the Son; but what belongs to the nature of deity is common to the Father and the Son. Finally, even He Himself, in the Gospel, did not say that no one has seen the Father, save the Son, nor any one the Son, save the Father; but His words are: No one knows the Son, save the Father; nor any one the Father, save the Son. By which it is clearly shown, that whatever among bodily natures is called seeing and being seen, is termed, between the Father and the Son, a knowing and being known, by means of the power of knowledge, not by the frailness of the sense of sight. Because, then, neither seeing nor being seen can be properly applied to an incorporeal and invisible nature, neither is the Father, in the Gospel, said to be seen by the Son, nor the Son by the Father, but the one is said to be known by the other. 2.10.1. But since the discourse has reminded us of the subjects of a future judgment and of retribution, and of the punishments of sinners, according to the threatenings of holy Scripture and the contents of the Church's teaching — viz., that when the time of judgment comes, everlasting fire, and outer darkness, and a prison, and a furnace, and other punishments of like nature, have been prepared for sinners — let us see what our opinions on these points ought to be. But that these subjects may be arrived at in proper order, it seems to me that we ought first to consider the nature of the resurrection, that we may know what that (body) is which shall come either to punishment, or to rest, or to happiness; which question in other treatises which we have composed regarding the resurrection we have discussed at greater length, and have shown what our opinions were regarding it. But now, also, for the sake of logical order in our treatise, there will be no absurdity in restating a few points from such works, especially since some take offense at the creed of the Church, as if our belief in the resurrection were foolish, and altogether devoid of sense; and these are principally heretics, who, I think, are to be answered in the following manner. If they also admit that there is a resurrection of the dead, let them answer us this, What is that which died? Was it not a body? It is of the body, then, that there will be a resurrection. Let them next tell us if they think that we are to make use of bodies or not. I think that when the Apostle Paul says, that it is sown a natural body, it will arise a spiritual body, they cannot deny that it is a body which arises, or that in the resurrection we are to make use of bodies. What then? If it is certain that we are to make use of bodies, and if the bodies which have fallen are declared to rise again (for only that which before has fallen can be properly said to rise again), it can be a matter of doubt to no one that they rise again, in order that we may be clothed with them a second time at the resurrection. The one thing is closely connected with the other. For if bodies rise again, they undoubtedly rise to be coverings for us; and if it is necessary for us to be invested with bodies, as it is certainly necessary, we ought to be invested with no other than our own. But if it is true that these rise again, and that they arise spiritual bodies, there can be no doubt that they are said to rise from the dead, after casting away corruption and laying aside mortality; otherwise it will appear vain and superfluous for any one to arise from the dead in order to die a second time. And this, finally, may be more distinctly comprehended thus, if one carefully consider what are the qualities of an animal body, which, when sown into the earth, recovers the qualities of a spiritual body. For it is out of the animal body that the very power and grace of the resurrection educe the spiritual body, when it transmutes it from a condition of indignity to one of glory. |
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149. Origen, Homiliae In Genesim (In Catenis), 2.2 (3rd cent. CE - 3rd cent. CE)
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150. Plotinus, Enneads, 1.1.12, 5.1.2, 6.4.16, 6.7.5 (3rd cent. CE - 3rd cent. CE)
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151. Ambrose, On Paradise, 5.28, 7.35 (4th cent. CE - 4th cent. CE)
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152. Didymus, In Genesim, 56-57, 137 (4th cent. CE - 4th cent. CE)
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153. Epiphanius, Panarion, 26 (4th cent. CE - 5th cent. CE)
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154. Theodoret of Cyrus, Compendium Against Heresies, 1.14 (4th cent. CE - 5th cent. CE)
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155. Anon., Avot Derabbi Nathan A, 3, 31, 19 (6th cent. CE - 8th cent. CE)
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156. Anon., 2 Enoch, 25
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157. Anon., 3 Baruch, 4.9
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158. Anon., 4 Ezra, 3.4-3.5, 7.36, 7.134, 8.13-8.15, 8.44-8.45
| 3.4. O sovereign Lord, didst thou not speak at the beginning when thou didst form the earth -- and that without help -- and didst command the dust 3.5. and it gave thee Adam, a lifeless body? Yet he was the workmanship of thy hands, and thou didst breathe into him the breath of life, and he was made alive in thy presence. 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 8.13. Thou wilt take away his life, for he is thy creation; and thou wilt make him live, for he is thy work. 8.14. If then thou wilt suddenly and quickly destroy him who with so great labor was fashioned by thy command, to what purpose was he made? 8.15. And now I will speak out: About all mankind thou knowest best; but I will speak about thy people, for whom I am grieved 8.44. But man, who has been formed by thy hands and is called thy own image because he is made like thee, and for whose sake thou hast formed all things -- hast thou also made him like the farmer's seed? 8.45. No, O Lord who art over us! But spare thy people and have mercy on thy inheritance, for thou hast mercy on thy own creation. |
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159. Anon., Apocalypse of Moses, 37
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160. Anon., Ascension of Isaiah, 9.9
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161. Anon., Epistle To Diognetus, 9.2
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162. Anon., Hebrew Apocalypse of Elijah, 5.6
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163. Anon., Joseph And Aseneth, 15.5, 16.16
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164. Anon., Letter of Aristeas, 145-167, 211, 144
| 144. points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and |
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165. Anon., Chaldean Oracles, 104
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166. Ps.Aristotle, De Mundo, None
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167. Pseudo-Tertullian, Adversus Omnes Haereses, 2.7
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168. Septuagint, 4 Maccabees, 2.18, 3.17, 5.25
| 2.18. For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless. 3.17. For the temperate mind can conquer the drives of the emotions and quench the flames of frenzied desires; 5.25. Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us. |
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169. Strabo, Geography, 1.2.10
| 1.2.10. Being acquainted with Colchis, and the voyage of Jason to Aea, and also with the historical and fabulous relations concerning Circe and Medea, their enchantments and their various other points of resemblance, he feigns there was a relationship between them, notwithstanding the vast distance by which they were separated, the one dwelling in an inland creek of the Euxine, and the other in Italy, and both of them beyond the ocean. It is possible that Jason himself wandered as far as Italy, for traces of the Argonautic expedition are pointed out near the Ceraunian mountains, by the Adriatic, at the Posidonian Gulf, and the isles adjacent to Tyrrhenia. The Cyaneae, called by some the Symplegades, or Jostling Rocks, which render the passage through the Strait of Constantinople so difficult, also afforded matter to our poet. The actual existence of a place named Aea, stamped credibility upon his Aeaea; so did the Symplegades upon the Planctae, (the Jostling Rocks upon the Wandering Rocks) and the passage of Jason through the midst of them; in the same way Scylla and Charybdis accredited the passage [of Ulysses] past those rocks. In his time people absolutely regarded the Euxine as a kind of second ocean, and placed those who had crossed it in the same list with navigators who had passed the Pillars. It was looked upon as the largest of our seas, and was therefore par excellence styled the Sea, in the same way as Homer [is called] the Poet. In order therefore to be well received, it is probable he transferred the scenes from the Euxine to the ocean, so as not to stagger the general belief. And in my opinion those Solymi who possess the highest ridges of Taurus, lying between Lycia and Pisidia, and those who in their southern heights stand out most conspicuously to the dwellers on this side Taurus, and the inhabitants of the Euxine by a figure of speech, he describes as being beyond the ocean. For narrating the voyage of Ulysses in his ship, he says, But Neptune, traversing in his return From Ethiopia's sons, the mountain heights of Solyme, descried him from afar. [Od. v. 282.] It is probable he took his account of the one-eyed Cyclopae from Scythian history, for the Arimaspi, whom Aristaeus of Proconnesus describes in his Tales of the Arimaspi, are said to be distinguished by this peculiarity. |
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