1. Hebrew Bible, Song of Songs, 4.13-4.14 (9th cent. BCE - 3rd cent. BCE)
| 4.13. שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃ 4.14. נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל־עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל־רָאשֵׁי בְשָׂמִים׃ | 4.13. Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants 4.14. Spikenard and saffron, calamus and cinnamon, With all trees of frankincense; Myrrh and aloes, with all the chief spices. |
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2. Hebrew Bible, Deuteronomy, 1.39, 16.21, 21.23, 28.66, 30.15, 32.7-32.9 (9th cent. BCE - 3rd cent. BCE)
| 1.39. וְטַפְּכֶם אֲשֶׁר אֲמַרְתֶּם לָבַז יִהְיֶה וּבְנֵיכֶם אֲשֶׁר לֹא־יָדְעוּ הַיּוֹם טוֹב וָרָע הֵמָּה יָבֹאוּ שָׁמָּה וְלָהֶם אֶתְּנֶנָּה וְהֵם יִירָשׁוּהָּ׃ 16.21. לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃ 21.23. לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 28.66. וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃ 30.15. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃ 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׃ | 1.39. Moreover your little ones, that ye said should be a prey, and your children, that this day have no knowledge of good or evil, they shall go in thither, and unto them will I give it, and they shall possess it." 16.21. Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee." 21.23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance." 28.66. And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life." 30.15. See, I have set before thee this day life and good, and death and evil," 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, 3.7, 4.4-4.5, 15.17-15.18, 25.31, 26.35, 31.2-31.3 (9th cent. BCE - 3rd cent. BCE)
| 3.7. וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרָיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו׃ 4.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ׃ 4.5. לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 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׃ | 3.7. And the LORD said: ‘I have surely seen the affliction of My people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their pains;" 4.4. And the LORD said unto Moses: ‘Put forth thy hand, and take it by the tail—and he put forth his hand, and laid hold of it, and it became a rod in his hand—" 4.5. that they may believe that the LORD, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.’" 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." 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 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," |
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4. Hebrew Bible, Genesis, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.7, 1.21, 1.22, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.8-3.24, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 4.1, 4.3, 4.4, 4.5, 4.6, 4.14, 4.15, 4.18, 4.26, 5.9, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.29, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.9, 6.14, 7.6, 8.2, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 14.14, 14.15, 14.16, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 19.25, 23.9, 25.27, 26.20, 26.21, 26.22, 26.23, 26.24, 26.25, 26.26, 26.27, 26.28, 26.29, 26.30, 26.31, 26.32, 28.21, 32 (9th cent. BCE - 3rd cent. BCE)
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5. Hebrew Bible, Hosea, 6.7 (9th cent. BCE - 3rd cent. BCE)
| 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ | 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me." |
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6. Hebrew Bible, Leviticus, 1.1, 16.8, 17.11, 18.19 (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׃ 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 18.19. וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃ | 1.1. And the LORD called unto Moses, and spoke unto him out of the tent of meeting, saying:" 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 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." 18.19. And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness." |
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7. Hebrew Bible, Numbers, 24.6, 31.17 (9th cent. BCE - 3rd cent. BCE)
| 24.6. כִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהוָה כַּאֲרָזִים עֲלֵי־מָיִם׃ 31.17. וְעַתָּה הִרְגוּ כָל־זָכָר בַּטָּף וְכָל־אִשָּׁה יֹדַעַת אִישׁ לְמִשְׁכַּב זָכָר הֲרֹגוּ׃ | 24.6. As valleys stretched out, As gardens by the river-side; As aloes planted of the LORD, As cedars beside the waters;" 31.17. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him." |
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8. Hebrew Bible, Proverbs, 3.18 (9th cent. BCE - 3rd cent. BCE)
| 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ | 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." |
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9. Hebrew Bible, Psalms, 1.3, 36.4, 36.9, 91.13, 104.15, 137.3-137.4 (9th cent. BCE - 3rd cent. BCE)
| 1.3. וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃ 36.4. דִּבְרֵי־פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 91.13. עַל־שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין׃ 104.15. וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ 137.3. כִּי שָׁם שְׁאֵלוּנוּ שׁוֹבֵינוּ דִּבְרֵי־שִׁיר וְתוֹלָלֵינוּ שִׂמְחָה שִׁירוּ לָנוּ מִשִּׁיר צִיּוֹן׃ 137.4. אֵיךְ נָשִׁיר אֶת־שִׁיר־יְהוָה עַל אַדְמַת נֵכָר׃ | 1.3. And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper." 36.4. The words of his mouth are iniquity and deceit; He hath left off to be wise, to do good." 36.9. They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures." 91.13. Thou shalt tread upon the lion and asp; The young lion and the serpent shalt thou trample under feet." 104.15. And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart." 137.3. For there they that led us captive asked of us words of song, And our tormentors asked of us mirth: ‘Sing us one of the songs of Zion.'" 137.4. How shall we sing the LORD’S song In a foreign land?" |
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10. Hebrew Bible, 1 Samuel, 2.33, 25.21 (8th cent. BCE - 5th cent. BCE)
| 2.33. וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃ 25.21. וְדָוִד אָמַר אַךְ לַשֶּׁקֶר שָׁמַרְתִּי אֶת־כָּל־אֲשֶׁר לָזֶה בַּמִּדְבָּר וְלֹא־נִפְקַד מִכָּל־אֲשֶׁר־לוֹ מְאוּמָה וַיָּשֶׁב־לִי רָעָה תַּחַת טוֹבָה׃ | 2.33. And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age." 25.21. Now David was saying, Surely in vain have I guarded all that this fellow has in the wilderness, so that nothing of his possessions was missing: and he has rendered me evil for good." |
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11. Hebrew Bible, Isaiah, 1.1, 1.18, 6.1, 7.15-7.16 (8th cent. BCE - 5th cent. BCE)
| 1.1. שִׁמְעוּ דְבַר־יְהוָה קְצִינֵי סְדֹם הַאֲזִינוּ תּוֹרַת אֱלֹהֵינוּ עַם עֲמֹרָה׃ 1.1. חֲזוֹן יְשַׁעְיָהוּ בֶן־אָמוֹץ אֲשֶׁר חָזָה עַל־יְהוּדָה וִירוּשָׁלִָם בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה׃ 1.18. לְכוּ־נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם־יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם־יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ׃ 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 7.15. חֶמְאָה וּדְבַשׁ יֹאכֵל לְדַעְתּוֹ מָאוֹס בָּרָע וּבָחוֹר בַּטּוֹב׃ 7.16. כִּי בְּטֶרֶם יֵדַע הַנַּעַר מָאֹס בָּרָע וּבָחֹר בַּטּוֹב תֵּעָזֵב הָאֲדָמָה אֲשֶׁר אַתָּה קָץ מִפְּנֵי שְׁנֵי מְלָכֶיהָ׃ | 1.1. The Vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah." 1.18. Come now, and let us reason together, Saith the LORD; Though your sins be as scarlet, They shall be as white as snow; Though they be red like crimson, They shall be as wool." 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 7.15. Curd and honey shall he eat, when he knoweth to refuse the evil, and choose the good." 7.16. Yea, before the child shall know to refuse the evil, and choose the good, the land whose two kings thou hast a horror of shall be forsaken." |
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12. Hebrew Bible, Jeremiah, 8.13, 11.3-11.5, 29.10, 31.13-31.14 (8th cent. BCE - 5th cent. BCE)
| 8.13. אָסֹף אֲסִיפֵם נְאֻם־יְהֹוָה אֵין עֲנָבִים בַּגֶּפֶן וְאֵין תְּאֵנִים בַּתְּאֵנָה וְהֶעָלֶה נָבֵל וָאֶתֵּן לָהֶם יַעַבְרוּם׃ 11.3. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָרוּר הָאִישׁ אֲשֶׁר לֹא יִשְׁמַע אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת׃ 11.4. אֲשֶׁר צִוִּיתִי אֶת־אֲבוֹתֵיכֶם בְּיוֹם הוֹצִיאִי־אוֹתָם מֵאֶרֶץ־מִצְרַיִם מִכּוּר הַבַּרְזֶל לֵאמֹר שִׁמְעוּ בְקוֹלִי וַעֲשִׂיתֶם אוֹתָם כְּכֹל אֲשֶׁר־אֲצַוֶּה אֶתְכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃ 11.5. לְמַעַן הָקִים אֶת־הַשְּׁבוּעָה אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבוֹתֵיכֶם לָתֵת לָהֶם אֶרֶץ זָבַת חָלָב וּדְבַשׁ כַּיּוֹם הַזֶּה וָאַעַן וָאֹמַר אָמֵן יְהוָה׃ 31.13. אָז תִּשְׂמַח בְּתוּלָה בְּמָחוֹל וּבַחֻרִים וּזְקֵנִים יַחְדָּו וְהָפַכְתִּי אֶבְלָם לְשָׂשׂוֹן וְנִחַמְתִּים וְשִׂמַּחְתִּים מִיגוֹנָם׃ 31.14. וְרִוֵּיתִי נֶפֶשׁ הַכֹּהֲנִים דָּשֶׁן וְעַמִּי אֶת־טוּבִי יִשְׂבָּעוּ נְאֻם־יְהוָה׃ | 8.13. I will utterly consume them, saith the LORD; there are no grapes on the vine, nor figs on the fig-tree, and the leaf is faded; and I gave them that which they transgress." 11.3. and say thou unto them: Thus saith the LORD, the God of Israel: Cursed be the man that heareth not the words of this covet," 11.4. which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying: Hearken to My voice, and do them, according to all which I command you; so shall ye be My people, and I will be your God;" 11.5. that I may establish the oath which I swore unto your fathers, to give them a land flowing with milk and honey, as at this day.’ Then answered I, and said: ‘Amen, O LORD.’" 29.10. For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place." 31.13. Then shall the virgin rejoice in the dance, And the young men and the old together; For I will turn their mourning into joy, And will comfort them, and make them rejoice from their sorrow." 31.14. And I will satiate the soul of the priests with fatness, And My people shall be satisfied with My goodness, Saith the LORD." |
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13. Hebrew Bible, Joshua, 23.15 (8th cent. BCE - 5th cent. BCE)
| 23.15. וְהָיָה כַּאֲשֶׁר־בָּא עֲלֵיכֶם כָּל־הַדָּבָר הַטּוֹב אֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֵיכֶם אֲלֵיכֶם כֵּן יָבִיא יְהוָה עֲלֵיכֶם אֵת כָּל־הַדָּבָר הָרָע עַד־הַשְׁמִידוֹ אוֹתְכֶם מֵעַל הָאֲדָמָה הַטּוֹבָה הַזֹּאת אֲשֶׁר נָתַן לָכֶם יְהוָה אֱלֹהֵיכֶם׃ | 23.15. And it shall come to pass, that as all the good things are come upon you of which the LORD your God spoke unto you, so shall the LORD bring upon you all the evil things, until He have destroyed you from off this good land which the LORD your God hath given you." |
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14. Hebrew Bible, Ezekiel, 14.14, 28.1-28.19, 31.8-31.9, 47.6-47.12 (6th cent. BCE - 5th cent. BCE)
| 14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃ 28.1. מוֹתֵי עֲרֵלִים תָּמוּת בְּיַד־זָרִים כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃ 28.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.2. בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃ 28.2. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.3. הִנֵּה חָכָם אַתָּה מדנאל [מִדָּנִיֵּאל] כָּל־סָתוּם לֹא עֲמָמוּךָ׃ 28.4. בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃ 28.5. בְּרֹב חָכְמָתְךָ בִּרְכֻלָּתְךָ הִרְבִּיתָ חֵילֶךָ וַיִּגְבַּהּ לְבָבְךָ בְּחֵילֶךָ׃ 28.6. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃ 28.7. לָכֵן הִנְנִי מֵבִיא עָלֶיךָ זָרִים עָרִיצֵי גּוֹיִם וְהֵרִיקוּ חַרְבוֹתָם עַל־יְפִי חָכְמָתֶךָ וְחִלְּלוּ יִפְעָתֶךָ׃ 28.8. לַשַּׁחַת יוֹרִדוּךָ וָמַתָּה מְמוֹתֵי חָלָל בְּלֵב יַמִּים׃ 28.9. הֶאָמֹר תֹּאמַר אֱלֹהִים אָנִי לִפְנֵי הֹרְגֶךָ וְאַתָּה אָדָם וְלֹא־אֵל בְּיַד מְחַלְלֶיךָ׃ 28.11. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 28.15. תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃ 28.16. בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃ 28.17. גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל־יִפְעָתֶךָ עַל־אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָךְ׃ 28.18. מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃ 28.19. כָּל־יוֹדְעֶיךָ בָּעַמִּים שָׁמְמוּ עָלֶיךָ בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם׃ 31.8. אֲרָזִים לֹא־עֲמָמֻהוּ בְּגַן־אֱלֹהִים בְּרוֹשִׁים לֹא דָמוּ אֶל־סְעַפֹּתָיו וְעַרְמֹנִים לֹא־הָיוּ כְּפֹארֹתָיו כָּל־עֵץ בְּגַן־אֱלֹהִים לֹא־דָמָה אֵלָיו בְּיָפְיוֹ׃ 31.9. יָפֶה עֲשִׂיתִיו בְּרֹב דָּלִיּוֹתָיו וַיְקַנְאֻהוּ כָּל־עֲצֵי־עֵדֶן אֲשֶׁר בְּגַן הָאֱלֹהִים׃ 47.6. וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃ 47.7. בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 47.9. וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃ 47.11. בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃ 47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃ | 14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD." 28.1. And the word of the LORD came unto me, saying:" 28.2. ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—" 28.3. Behold, thou art wiser than Daniel! There is no secret that they can hide from thee!" 28.4. By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures;" 28.5. In thy great wisdom by thy traffic Hast thou increased thy riches, And thy heart is lifted up because of thy riches—" 28.6. Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God;" 28.7. Therefore, behold, I will bring strangers upon thee, The terrible of the nations; And they shall draw their swords against the beauty of thy wisdom, And they shall defile thy brightness. ." 28.8. They shall bring thee down to the pit; And thou shalt die the deaths of them that are slain, In the heart of the seas." 28.9. Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, In the hand of them that defile thee." 28.10. Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’" 28.11. Moreover the word of the LORD came unto me, saying:" 28.12. ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty," 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared." 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire." 28.15. Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee." 28.16. By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire." 28.17. Thy heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness; I have cast thee to the ground, I have laid thee before kings, that they may gaze upon thee." 28.18. By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee." 28.19. All they that know thee among the peoples shall be appalled at thee; thou art become a terror, and thou shalt never be any more.’" 31.8. The cedars in the garden of God Could not hide it; The cypress-trees were not Like its boughs, And the plane-trees were not As its branches; Nor was any tree in the garden of God Like unto it in its beauty." 31.9. I made it fair By the multitude of its branches; So that all the trees of Eden, That were in the garden of God, envied it." 47.6. And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river." 47.7. Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other." 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed." 47.9. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." 47.11. But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt." 47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ ." |
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15. Hebrew Bible, Ecclesiastes, 2.5 (5th cent. BCE - 2nd cent. BCE)
| 2.5. עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים וְנָטַעְתִּי בָהֶם עֵץ כָּל־פֶּרִי׃ | 2.5. I made me gardens and parks, and I planted trees in them of all kinds of fruit;" |
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16. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
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17. Anon., 1 Enoch, 24.3-24.4 (3rd cent. BCE - 2nd cent. BCE)
| 24.3. joined with any other. And the seventh mountain was in the midst of these, and it excelled them 24.4. in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever: 24. And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader. |
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18. Septuagint, Ecclesiasticus (Siracides), 11.27, 17.10, 40.1-40.9 (2nd cent. BCE - 2nd cent. BCE)
| 40.1. Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. 40.1. All these were created for the wicked,and on their account the flood came. 40.2. Their perplexities and fear of heart -- their anxious thought is the day of death 40.2. Wine and music gladden the heart,but the love of wisdom is better than both. 40.3. from the man who sits on a splendid throne to the one who is humbled in dust and ashes 40.3. In the mouth of the shameless begging is sweet,but in his stomach a fire is kindled. 40.4. from the man who wears purple and a crown to the one who is clothed in burlap; 40.5. there is anger and envy and trouble and unrest,and fear of death, and fury and strife. And when one rests upon his bed,his sleep at night confuses his mind. 40.6. He gets little or no rest,and afterward in his sleep, as though he were on watch,he is troubled by the visions of his mind like one who has escaped from the battle-front; 40.7. at the moment of his rescue he wakes up,and wonders that his fear came to nothing. 40.8. With all flesh, both man and beast,and upon sinners seven times more 40.9. are death and bloodshed and strife and sword,calamities, famine and affliction and plague. |
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19. Philo of Alexandria, On The Cherubim, 1 (1st cent. BCE - missingth cent. CE)
| 1. And God cast out Adam, and placed him opposite the paradise of happiness; and he placed there On the Cherubim and a flaming sword, which turned every way, to keep the way of the tree of Life. In this place Moses uses the expression, "He cast out," but previously he said, "He sent out," not using the various expressions at random, but being well aware with reference to what parts he was employing them with propriety and felicity. 1. I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the founders and leaders of our nation, and as its unwritten laws; I will now, as seems pointed out by the natural order of my subject, proceed to describe accurately the character of those laws which are recorded in writing, not omitting any allegorical meaning which may perchance be concealed beneath the plain language, from that natural love of more recondite and laborious knowledge which is accustomed to seek for what is obscure before, and in preference to, what is evident. |
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20. Philo of Alexandria, On The Migration of Abraham, 37, 36 (1st cent. BCE - missingth cent. CE)
| 36. That then which is shown is that thing so worthy of being beheld, so worthy of being contemplated, so worthy of being beloved, the perfect good, the nature of which is to change and sweeten the bitternesses of the soul, the most beautiful additional seasoning, full of all kinds of sweetnesses, by the addition of which, even those things which are not nutritious become salutary food; for it is said, that "the Lord showed him (Moses) a tree, and he cast it into the Water," that is to say, into the mind dissolved, and relaxed, and full of bitterness, that it might become sweetened and serviceable. |
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21. Philo of Alexandria, On The Creation of The World, 152-156, 66, 151 (1st cent. BCE - missingth cent. CE)
| 151. But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her. |
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22. Philo of Alexandria, On Planting, 37-40, 43-44, 36 (1st cent. BCE - missingth cent. CE)
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23. Philo of Alexandria, On The Posterity of Cain, 154 (1st cent. BCE - missingth cent. CE)
| 154. and such persons as these one ought to admit because of the goodness of their natural disposition. But there are some men among those who practise virtue to whom the all-beneficent God has shown the way that leads to virtue, such that at first it is accounted rough, and steep, and difficult, but subsequently level and easy, having changed the bitterness of the wayfarer's labour to sweetness. And how he has wrought this change we will now tell. |
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24. Philo of Alexandria, On Dreams, 1.39 (1st cent. BCE - missingth cent. CE)
| 1.39. Perhaps therefore some petty cavilling critics will imagine that all this statement about the digging of the wells is a superfluous piece of prolixity on the part of the lawgiver: but those who deserve a larger classification, being citizens not of some petty state but of the wide world, being men of more perfect wisdom, will know well that the real question is not about the four wells, but about the parts of the universe that the men who are gifted with sight, and are fond of contemplation exercise their powers of investigation; namely, about the earth, the water, the air, and the heaven. |
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25. Philo of Alexandria, Allegorical Interpretation, 1.48-1.52, 1.56-1.61, 1.101, 2.53 (1st cent. BCE - missingth cent. CE)
| 1.48. And some one may ask here, why, since it is a pious action to imitate the works of God, it is forbidden to me to plant a grove near the altar, and yet God plants a paradise? For Moses says, "You shall not plant a grove for yourself; you shall not make for yourself any tree which is near the altar of the Lord your God." What then are we to say? That it is right for God to plant and to build up the virtues in the soul. 1.49. But the selfish and atheistical mind, thinking itself equal with God while it appears to be doing something, is found in reality to be rather suffering. And though God sows and plants good things in the soul, the mind which says, "I plant," is acting impiously. You shall not plant therefore where God is planting: but if, O mind, you fix plants in the soul, take care to plant only such trees as bear fruit, and not a grove; for in a grove there are trees of a character to bear cultivation, and also wild trees. But to plant vice, which is unproductive in the soul, along with cultivated and fertile virtue, is the act of a doublenatured and confused leprosy. 1.50. If, however, you bring into the same place things which ought not to be mingled together, you must separate and disjoin them from the pure and incorrupt nature which is accustomed to make blameless offerings to God; and this is his altar; for it is inconsistent with this to say that there is any such thing as a work of the soul, when all things are referred to God, and to mingle barren things with those which are productive; for this would be faulty: but they are blameless things which are offered to God. 1.51. If therefore you transgress any one of these laws, O soul! you will be injuring yourself, not God. On this account God says, "You shall not plant for yourself:" for no one works for God, and especially what is evil does not. And again, Moses adds: "You shall not make for yourself." And in another place he says, "You shall not make gods of silver with me, and you shall not make gods of gold for yourselves." For he who conceives either that God has any distinctive quality, or that he is not one, or that he is not uncreated and imperishable, or that he is not unchangeable, injures himself and not God. "For you shall not make them for yourselves," is what he says. For we must conceive that God is free from distinctive qualities, and imperishable, and unchangeable; and he who does not conceive thus of him is filling his own soul with false and atheistical opinions. 1.52. Do you not see that--even though God were to conduct us to virtue, and though when we had been thus conducted we were to plant no tree which was barren, but only such as produce fruit, he would still command us to purify its impurity, that is to say, the appearing to plant. For he here orders us to cut away vain opinions; and vain opinions are a thing impure by nature. XVI. 1.56. And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil." He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting; 1.57. these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts--the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited. 1.58. Still, although it takes in both theory and practice, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practice and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good. XVIII. 1.59. But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the domit part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue. 1.60. And of this tree Moses expressly says, that it is placed in the middle of the paradise; but as to the other tree, that namely of the knowledge of good and evil, he has not specified whether it is within or outside of the Paradise; but after he has used the following expression, "and the tree of the knowledge of good and evil," he says no more, not mentioning where it is placed, in order that any one who is uninitiated in the principles of natural philosophy, may not be made to marvel at his knowledge. 1.61. What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The domit portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, "all these things were made for Me." For the unspeakable formations and impression of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the domit power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations; 1.101. Again, this, also, may be made the subject of a question. When God recommends men to eat of every tree in the Paradise, he is addressing his exhortation to one individual: but when he forbids him to eat of the tree of the knowledge of good and evil he is speaking to him as to many. For in the one case he says, "Thou mayest freely eat of all;" but in the second instance, "Ye shall not eat;" and "In the day in which ye shall eat," not "thou shalt eat;" and "Ye shall die," not "Thou shalt die. |
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26. Philo of Alexandria, Questions On Genesis, 1.6-1.11, 1.54-1.57, 2.59 (1st cent. BCE - missingth cent. CE)
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27. Philo of Alexandria, Who Is The Heir, 55-57, 54 (1st cent. BCE - missingth cent. CE)
| 54. and the name of that man who was born of life (zoµeµ), whom we have recognized by a kiss, he calls Damascus, which name, being interpreted, means "the blood of the sack;" by this figurative language, calling the body a sack, with great power and felicity; and by blood, he means the life which depends on the blood. |
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28. Philo of Alexandria, That God Is Unchangeable, 46, 55, 45 (1st cent. BCE - missingth cent. CE)
| 45. In such important points are animals superior to plants. Let us now see in what man is superior to the rest of the animal creation. X. Man, then, has received this one extraordinary gift, intellect, which is accustomed to comprehend the nature of all bodies and of all things at the same time; for, as in the body, the sight is the most important faculty, and since in the universe the nature of light is the most pre-eminent thing, in the same manner that part of us which is entitled to the highest rank is the mind. |
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29. Artemidorus, Oneirocritica, 1.5 (1st cent. CE - 2nd cent. CE)
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30. Josephus Flavius, Jewish Antiquities, 1.35, 1.37, 1.41, 1.46, 1.49, 1.51, 2.177, 2.179, 2.181, 7.347, 8.186, 9.225, 10.46, 12.233 (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; 1.37. 3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; 1.41. But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; 1.46. When he made no reply, as conscious to himself that he had transgressed the command of God, God said, “I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and painstaking; which state of labor and painstaking would soon bring on old age, and death would not be at any remote distance: 1.49. But God allotted him punishment, because he weakly submitted to the counsel of his wife; and said the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed by their labor, it should bring forth some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children; and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby brought him into a calamitous condition. 1.51. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place. 2.177. but, upon the whole, I think it necessary to mention those names, that I may disprove such as believe that we came not originally from Mesopotamia, but are Egyptians. Now Jacob had twelve sons; of these Joseph was come thither before. We will therefore set down the names of Jacob’s children and grandchildren. 2.179. Zabulon had with him three sons—Sarad, Helon, Jalel. So far is the posterity of Lea; with whom went her daughter Dinah. These are thirty-three. 2.181. And this was the legitimate posterity of Jacob. He had besides by Bilhah, the handmaid of Rachel, Dan and Nephtliali; which last had four sons that followed him—Jesel, Guni, Issari, and Sellim. Dan had an only begotten son, Usi. 7.347. Now Adonijah had prepared a supper out of the city, near the fountain that was in the king’s paradise, and had invited all his brethren except Solomon, and had taken with him Joab the captain of the army, and: Abiathar, and the rulers of the tribe of Judah, but had not invited to this feast either Zadok the high priest, or Nathan the prophet, or Benaiah the captain of the guards, nor any of those of the contrary party. 8.186. The king himself rode upon a chariot in the midst of these men, who were still in armor, and had their bows fitted to them. He had on a white garment, and used to take his progress out of the city in the morning. There was a certain place about fifty furlongs distant from Jerusalem, which is called Etham, very pleasant it is in fine gardens, and abounding in rivulets of water; thither did he use to go out in the morning, sitting on high [in his chariot.] 9.225. In the mean time a great earthquake shook the ground and a rent was made in the temple, and the bright rays of the sun shone through it, and fell upon the king’s face, insomuch that the leprosy seized upon him immediately. And before the city, at a place called Eroge, half the mountain broke off from the rest on the west, and rolled itself four furlongs, and stood still at the east mountain, till the roads, as well as the king’s gardens, were spoiled by the obstruction. 10.46. When therefore he had lived sixty-seven years, he departed this life, having reigned fifty-five years, and was buried in his own garden; and the kingdom came to his son Amon, whose mother’s name was Meshulemeth, of the city of Jotbath. 12.233. Moreover, he built courts of greater magnitude than ordinary, which he adorned with vastly large gardens. And when he had brought the place to this state, he named it Tyre. This place is between Arabia and Judea, beyond Jordan, not far from the country of Heshbon. |
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31. Josephus Flavius, Jewish War, 4.467 (1st cent. CE - 1st cent. CE)
| 4.467. Accordingly, it waters a larger space of ground than any other waters do, and passes along a plain of seventy furlongs long, and twenty broad; wherein it affords nourishment to those most excellent gardens that are thick set with trees. |
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32. Longinus, On The Sublime, 1.4 (1st cent. CE - 1st cent. CE)
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33. Mishnah, Sanhedrin, 7.6 (1st cent. CE - 3rd cent. CE)
| 7.6. He who engages in idol-worship [is executed]. This includes the one whoserves it, sacrifices, offers incense, makes libations, bows to it, accepts it as a god, or says to it, “You are my god.” But he who embraces, kisses it, sweeps or sprinkles the ground before it, washes it, anoints it, clothes it, or puts shoes on it, he transgresses a negative commandment [but is not executed]. He who vows or swears by its name, violates a negative commandment. He who uncovers himself before Baal-Peor [is guilty and is to be stoned for] this is how it is worshipped. He who casts a stone on Merculis [is guilty and is to be stoned for] this is how it is worshipped." |
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34. Mishnah, Sotah, 6.2 (1st cent. CE - 3rd cent. CE)
| 6.2. If one witness said, “I saw that she was defiled”, she does not drink the water. Not only that, but even a slave, male or female, is believed even to disqualify her from receiving her ketubah. Her mother-in-law, her mother-in-law’s daughter, her rival wife, her sister-in-law, and the daughter of her husband are believed, not to disqualify her from receiving her ketubah, but that she should not drink." |
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35. New Testament, 1 Peter, 2.3 (1st cent. CE - 1st cent. CE)
| 2.3. if indeed you have tasted that the Lord is gracious: |
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36. New Testament, 1 Corinthians, 14.34-14.35, 15.22, 15.55 (1st cent. CE - 1st cent. CE)
| 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.55. Death, where is your sting?Hades, where is your victory? |
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37. New Testament, 1 Timothy, 3.11-3.12 (1st cent. CE - 1st cent. CE)
| 3.11. Their wives in the same way must be reverent, not slanderers, temperate, faithful in all things. 3.12. Let deacons be husbands of one wife, ruling their children and their own houses well. |
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38. New Testament, Acts, 5.30, 10.39 (1st cent. CE - 2nd cent. CE)
| 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. |
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39. New Testament, Apocalypse, 2.6-2.10, 21.10-21.11, 21.15-21.16, 21.18-21.24, 21.26-21.27, 22.2, 22.14, 22.19 (1st cent. CE - 1st cent. CE)
| 2.6. But this you have, that you hate the works of the Nicolaitans, which I also hate. 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God 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; 21.15. He who spoke with me had for a measure, a golden reed, to measure the city, its gates, and its walls. 21.16. The city lies foursquare, and its length is as great as its breadth. He measured the city with the reed, twelve thousand twelve stadia. Its length, breadth, and height are equal. 21.18. The construction of its wall was jasper. The city was pure gold, like pure glass. 21.19. The foundations of the city's wall were adorned with all kinds of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; 21.20. the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprasus; the eleventh, jacinth; and the twelfth, amethyst. 21.21. The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. 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. 21.27. There will in no way enter into it anything profane, or one who causes an abomination or a lie, but only those who are written in the Lamb's book of life. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.14. Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book. |
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40. New Testament, Galatians, 3.13 (1st cent. CE - 1st cent. CE)
| 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree |
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41. New Testament, John, 1.14, 3.3, 8.12 (1st cent. CE - 1st cent. CE)
| 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. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. |
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42. New Testament, Luke, 1.9 (1st cent. CE - 1st cent. CE)
| 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. |
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43. New Testament, Matthew, 3.3, 16.18, 20.10, 27.29 (1st cent. CE - 1st cent. CE)
| 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 27.29. They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews! |
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44. Plutarch, On Stoic Self-Contradictions, 11.1037 (1st cent. CE - 2nd cent. CE)
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45. Ps.-Philo, Biblical Antiquities, 11.15 (1st cent. CE - 2nd cent. CE)
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46. Clement of Alexandria, Excerpts From Theodotus, 42.2, 43.1 (2nd cent. CE - 3rd cent. CE)
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47. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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48. Theophilus, To Autolycus, 2.19, 2.22, 2.24 (2nd cent. CE - 3rd cent. CE)
| 2.19. God having thus completed the heavens, and the earth, and the sea, and all that are in them, on the sixth day, rested on the seventh day from all His works which He made. Then holy Scripture gives a summary in these words: This is the book of the generation of the heavens and the earth, when they were created, in the day that the Lord made the heavens and the earth, and every green thing of the field, before it was made, and every herb of the field before it grew. For God had not caused it to rain upon the earth, and there was not a man to till the ground. Genesis 2:4-5 By this He signifies to us, that the whole earth was at that time watered by a divine fountain, and had no need that man should till it; but the earth produced all things spontaneously by the command of God, that man might not be wearied by tilling it. But that the creation of man might be made plain, so that there should not seem to be an insoluble problem existing among men, since God had said, Let Us make man; and since His creation was not yet plainly related, Scripture teaches us, saying: And a fountain went up out of the earth, and watered the face of the whole earth; and God made man of the dust of the earth, and breathed into his face the breath of life, and man became a living soul. Whence also by most persons the soul is called immortal. And after the formation of man, God chose out for him a region among the places of the East, excellent for light, brilliant with a very bright atmosphere, [abundant] in the finest plants; and in this He placed man. 2.22. You will say, then, to me: You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him. Then he says, The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. 2.24. God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day - plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees - the tree of life and the tree of knowledge - the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: Genesis 2:8 And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food. By the expressions, therefore, out of the ground, and eastwards, the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies delight. And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us - those called Tigris and Euphrates - for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees - manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, till it, no other kind of labour is implied than the observance of God's command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin. |
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49. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 26b. אמרו ליה משירייתך היכא אמר הדרו בי אמרו ליה אם כן אחוכי קא מחייכת בן נקבוהו בעקביו ותלאוהו בזנבי סוסיהם והיו מגררין אותו על הקוצים ועל הברקנין,אמר רבי אלעזר שבנא בעל הנאה היה כתיב הכא (ישעיהו כב, טו) לך בא אל הסוכן הזה וכתיב התם (מלכים א א, ב) ותהי לו סוכנת,(ואומר) (תהלים יא, ג) כי השתות יהרסון צדיק מה פעל רב יהודה ורב עינא חד אמר אילו חזקיה וסיעתו נהרסים צדיק מה פעל וחד אמר אילו בית המקדש יהרס צדיק מה פעל ועולא אמר אילו מחשבותיו של אותו רשע אינן נהרסות צדיק מה פעל,בשלמא למאן דאמר אילו מחשבותיו של אותו רשע היינו דכתיב כי השתות יהרסון,ולמ"ד בית המקדש נמי דתנן אבן היתה שם מימות נביאים הראשונים ושתייה היתה נקראת,אלא למ"ד חזקיה וסיעתו היכא אשכחן צדיקי דאיקרו שתות,דכתיב (שמואל א ב, ח) כי לה' מצוקי ארץ וישת עליהם תבל ואיבעית אימא מהכא (ישעיהו כח, כט) הפליא עצה הגדיל תושיה,א"ר חנן למה נקרא שמה תושיה מפני שהיא מתשת כחו של אדם דבר אחר תושיה שניתנה בחשאי מפני השטן דבר אחר תושיה דברים של תוהו שהעולם משותת עליהם,אמר עולא מחשבה מועלת אפילו לד"ת שנאמר (איוב ה, יב) מפר מחשבות ערומים ולא תעשינה ידיהם תושיה,אמר רבה אם עסוקין לשמה אינה מועלת שנאמר (משלי יט, כא) רבות מחשבות בלב איש ועצת ה' היא תקום עצה שיש בה דבר ה' היא תקום לעולם:,אמר ר' יהודה אימתי: א"ר אבהו א"ר אלעזר הלכה כרבי יהודה,וא"ר אבהו אמר רבי אלעזר כולן צריכין הכרזה בבית דין,רועה פליגי בה רב אחא ורבינא חד אמר בעי הכרזה וחד אמר לא בעי הכרזה,בשלמא למ"ד לא בעי הכרזה היינו דאמר רב יהודה אמר רב סתם רועה פסול אלא למ"ד בעי הכרזה מאי סתם רועה פסול,דבסתמא מכרזינן עליה,ההיא מתנה דהוו חתימי עלה תרין גזלנין סבר רב פפא בר שמואל לאכשורה דהא לא אכרזינן עלייהו,אמר ליה רבא נהי דבעינן הכרזה בגזלן דרבנן בגזלן דאורייתא מי בעינן הכרזה:,סימן דב"ר ועריו"ת גנ"ב:,אמר רב נחמן אוכלי דבר אחר פסולין לעדות,הני מילי בפרהסיא אבל בצינעה לא ובפרהסיא נמי לא אמרן אלא דאפשר ליה לאיתזוני בצינעה וקא מבזי נפשיה בפרהסיא אבל לא אפשר ליה חיותיה הוא,אמר רב נחמן החשוד על העריות כשר לעדות אמר רב ששת עני מרי ארבעין בכתפיה וכשר,אמר רבא ומודה רב נחמן לענין עדות אשה שהוא פסול אמר רבינא ואיתימא רב פפא לא אמרן אלא לאפוקה אבל לעיולה לית לן בה,פשיטא מהו דתימא הא עדיפא ליה דכתיב (משלי ט, יז) מים גנובים ימתקו וגו' קמ"ל דכמה דקיימא הכי שכיחא ליה,ואמר רב נחמן גנב ניסן וגנב תשרי לא שמיה גנב,הני מילי באריסא ודבר מועט ובדבר שנגמרה מלאכתו,איכריה דרב זביד חד גנב קבא דשערי ופסליה וחד גנב קיבורא דאהיני ופסליה,הנהו קבוראי דקבור נפשא ביום טוב ראשון של עצרת שמתינהו רב פפא ופסלינהו לעדות ואכשרינהו רב הונא בריה דרב יהושע,אמר ליה רב פפא והא רשעים נינהו סברי מצוה קא עבדי,והא קא משמתינא להו סברי כפרה קא עבדי לן רבנן:,איתמר | 26b. The Assyrians bsaid to him: Where is your camp?Shebna bsaid: They backed out on me. They said to him: If so, you are mocking us;you led us to believe that behind you stands a large camp of supporters. bThey punched holes in his heels and hung him by the tails of their horses, and dragged him on the thorns and on the bristles. /b, bRabbi Elazar says: Shebna was a hedonist. It is written here: “Go, get yourself to this steward [ ihasokhen /i],to Shebna, who is over the house” (Isaiah 22:15), band it is written therewith regard to Abishag the Shunammite: b“And let her be a companion [ isokhenet /i] to him;and let her lie in your bosom, that my lord the king may get heat” (I Kings 1:2)., bAndfollowing the aforementioned verse: “For behold, the wicked bend the bow, they have made ready their arrow upon the string,” the next verse bstates: “When the foundations are destroyed, what has the Righteous One done?”(Psalms 11:3). bRav Yehuda and Rav Einainterpret this verse. bOne says: If Hezekiah and his camp are destroyed, what has the Righteous One done? And one says: If the Temple should be destroyed, what has the Righteous One done? And Ulla says: If the intentions of that wicked person,Sennacherib, bare not destroyed, what has the Righteous One done? /b,The Gemara asks: bGranted, according to the one who saysthat the verse means: bIf the intentions of that wicked personare not destroyed, what has the Righteous One done, bthis isthe reason bthat it is written: “When the foundations [ ihashatot /i] are destroyed,”i.e., the intentions of Sennacherib are destroyed, as intentions are called ishatot /i., bAnd according to the one who saysit is referring to bthe Temple,the word ihashatotis balsoclear, bas we learnedin a mishna ( iYoma53b): bThere was a stonein the Holy of Holies bfrom the days of the early prophets,David and Samuel, who laid the groundwork for construction of the Temple, bandthis stone bwas calledthe bFoundation [ ishetiyya /i]Stone., bBut according to the one who saysthat the reference is to bHezekiah and his camp, where do we find that righteous people are referred to as ishatot /i? /b,The Gemara answers: bAs it is written:“He raises up the poor out of the dust, He lifts up the needy from the dung hill, to make them sit with princes and inherit the throne of glory; bfor the pillars of the earth are the Lord’s, and He has set [ ivayyashet /i] the world upon them”(I Samuel 2:8). Since the righteous are considered the foundations of the world, this verse is interpreted in reference to them. bAnd if you wish, sayinstead that it is derived bfrom here: “Wonderful is His counsel, and great His wisdom [ itushiyya /i]”(Isaiah 28:29). Accordingly, the wise, righteous people are called ishatot /i.,With regard to the latter verse, bRabbi Ḥa says: Why isthe Torah bcalled itushiyya /i? Because it weakens [ imatteshet /i] the strength of a personwho engages in its study. bAlternatively, itushiyya /ican be interpreted as an abbreviation: bThat it was given in secret [ ishenittena beḥashai /i].This was done bbecause of the Satan,lest he claim that the Jewish people are not worthy of it. bAlternatively, itushiyya /ican be interpreted as an abbreviation for bamorphous [ itohu /i] matters thatseem foreign and strange, but nevertheless bthe world is founded [ imeshotat /i] on them. /b, bUlla says: Thought,i.e., concern, bis effective [ imo’elet /i] indisturbing beventhe study of bstatements of Torah, as it is stated: “He frustrates the thoughts of the crafty, so that their hands can perform nothing [ ivelo…tushiyya /i]”(Job 5:12), and itushiyyais a reference to Torah., bRabba says: Ifpeople bengagein Torah study bfor its own sake,concern bis not effective; as it is stated: “There are many devices in a man’s heart; but the counsel of the Lord, that shall stand”(Proverbs 19:21). Rabba interprets this to mean that ba counsel that has in it the statement of the Lord shall rise foreverand cannot be disturbed.,§ The mishna teaches that bRabbi Yehuda says: Whenare all these people, e.g., gamblers and those who lend with interest, disqualified from bearing witness? It is when they have no occupation other than this one. bRabbi Abbahu saysthat bRabbi Elazar says: The ihalakha /iis bin accordance withthe opinion of bRabbi Yehuda. /b, bAnd Rabbi Abbahu saysthat bRabbi Elazar says: All ofthese brequire a proclamation in the court.In other words, one is disqualified only after it is proclaimed in court that he was found guilty of this behavior.,With regard to ba shepherd,who is also disqualified from bearing witness, bRav Aḥa and Ravina disagree. One saysthat bhe requires a proclamationthat he is disqualified due to his being a shepherd, band one saysthat bhe does not require a proclamationand is disqualified automatically.,The Gemara asks: bGranted, according to the one who saysthat bhe does not require a proclamation, this is what Rav Yehudameans when he bsaysthat bRav saysthat ban ordinary shepherd is disqualified,i.e., he does not require a specific proclamation. bBut according to the one who saysthat a shepherd brequires a proclamation, whatis meant by the statement that ban ordinary shepherd is disqualified? /b,The Gemara answers: It means bthat in an ordinarycase, the court bproclaims about himthat he is disqualified for having engaged in shepherding. If the court discovers that he regularly engages in this trade, it proclaims immediately that he is disqualified, and the court does not need to prove that he shepherds his flock in the fields of others.,The Gemara recounts: With regard to ba certaindeed of bgift on whichthe names of btwo robbers were signed, Rav Pappa bar Shmuel thought to deem it validdespite the identity of the witnesses, basthe court bdid not proclaim about themthat they were disqualified., bRava said to him: Although we require a proclamationin order to disqualify a robber from bearing witness, this is only bwith regard to a robberwho is guilty of stealing bby rabbinic law; with regard to a robberwho is guilty of stealing bby Torah law, do we require a proclamation?He is disqualified automatically.,§ The Gemara states ba mnemonicfor the following statements with regard to disqualification from testifying: bSomething; and forbidden sexual relations;and ba thief. /b, bRav Naḥman says: Those who eat something else,a euphemism for pork, bare disqualified from bearing witness.This is referring to those who accept charity from gentiles, thereby causing a desecration of God’s name. They are tantamount to wicked people guilty of monetary transgressions, as they are willing to desecrate God’s name for monetary gain.,The Gemara comments: bThis statementapplies with regard to taking charity from gentiles bin public [ ibefarhesya /i], butif one takes it bin privatehe is bnotdisqualified. bAnd evenif he takes it bin public, we saidthat he is disqualified bonlyin a case bwhere he can sustainhimself by accepting charity from gentiles bin private anddespite this bhe disgraces himselfby taking it bin public. Butif bhe cannotsupport himself in any other manner, he is not disqualified, as bit is his livelihood. /b, bRav Naḥman says: One whodue to a rumor bis suspected ofengaging in bforbidden sexual relations is fit to bear witness. Rav Sheshet saidto him: bAnswer me, my Master:The ihalakhais that one who is rumored to have engaged in forbidden sexual intercourse receives bfortylashes bon his shoulders, andyet you say bhe is fitto bear witness?, bRava said: And Rav Naḥman concedes that he is disqualified with regard to testimonyabout the status of a married bwoman,as he is clearly under suspicion with regard to this matter. bRavina says, and some say Rav Pappasays: bWe saidhe is disqualified bonly with regard totestimony that bremoves herstatus as a married woman, e.g., testimony that her husband died, as he is suspected of wanting her for himself. bBut with regard totestimony that bestablishes herin that status, bwe have noproblem bwith it. /b,The Gemara asks: Isn’t that bobvious?Why should he be suspected of lying in order to render a woman married? The Gemara answers: bLest you saythat if he wants her for himself, bthissituation, i.e., her being married to another, bis preferable to him; as it is written: “Stolen waters are sweetand bread eaten in secret is pleasant” (Proverbs 9:17), i.e., the forbidden is more pleasant than the permitted, Rav Pappa bteaches usthat this is not the case, bas the waythe woman bisnow, being unmarried, bshe ismore bavailable to him.He therefore is not motivated to testify falsely that she is married., bAnd Rav Naḥman says: A thief of Nisan and a thief of Tishrei,i.e., one who steals during the harvest seasons, bis not called a thiefand is therefore not disqualified from bearing witness.,The Gemara explains: bThis statementapplies specifically bwith regard to a tet farmer, andit is a situation where he took ba small amount, and ina case where it was ban item whose work was completed,i.e., that needed no further processing. Since the produce was sufficiently processed, the tet may assume that he deserves additional pay for any further labor and justify taking a small amount of the produce for his effort. Consequently, his theft is not willful.,The Gemara recounts: An incident occurred with bthetet bfarmers of Rav Zevid. One stole a ikavof barley, andRav Zevid bdisqualified himfrom bearing witness, band one stole a cluster of dates, and he disqualified him.The reason for their disqualification is that the quantity of produce they stole is not considered a small amount.,The Gemara relates: There were bthese gravediggers, who buried a person on the first day of the festival of iShavuot /i,desecrating the Festival. bRav Pappa excommunicated them andthen bdisqualified them from bearing witness, and Rav Huna, son of Rav Yehoshua, deemed them fitto bear witness., bRav Pappa said toRav Huna, son of Rav Yehoshua: bBut aren’t they wicked people,as they violated a Torah prohibition? Rav Huna, son of Rav Yehoshua, answered him: bThey assumed they were doing a mitzva,as they were burying the dead.,Rav Pappa asked: bBut didn’t I excommunicate themfor this? Nevertheless, they continued to bury people on the Festival. Rav Huna, son of Rav Yehoshua, answered: bThey assumed:We were not excommunicated for doing something wrong. Rather, since the mitzva of burying the dead involved desecrating the Festival, bthe Sages are achieving atonement for us,although our behavior was appropriate.,§ A conspiring witness is one who testified that a certain incident occurred at a particular time and place, and then two other witnesses testify that he was elsewhere at that time. The Gemara discusses the disqualification of a conspiring witness from providing testimony in other cases. bIt was stated /b |
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50. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 86b. אמר ר' יוחנן גדולה תשובה שדוחה את לא תעשה שבתורה שנאמר (ירמיהו ג, א) לאמר הן ישלח איש את אשתו והלכה מאתו והיתה לאיש אחר הישוב אליה עוד הלא חנוף תחנף הארץ ההיא ואת זנית רעים רבים ושוב אלי נאם ה',א"ר יונתן גדולה תשובה (שמקרבת) את הגאולה שנאמר (ישעיהו נט, כ) ובא לציון גואל ולשבי פשע ביעקב מה טעם ובא לציון גואל משום דשבי פשע ביעקב,אמר ריש לקיש גדולה תשובה שזדונות נעשות לו כשגגות שנאמר (הושע יד, ב) שובה ישראל עד ה' אלהיך כי כשלת בעונך הא עון מזיד הוא וקא קרי ליה מכשול איני והאמר ריש לקיש גדולה תשובה שזדונות נעשות לו כזכיות שנאמר (יחזקאל לג, יט) ובשוב רשע מרשעתו ועשה משפט וצדקה עליהם (חיה) יחיה לא קשיא כאן מאהבה כאן מיראה,אמר ר' שמואל בר נחמני אמר ר' יונתן גדולה תשובה שמארכת שנותיו של אדם שנאמר (יחזקאל יח, כז) ובשוב רשע מרשעתו (חיו) יחיה,אמר ר' יצחק אמרי במערבא משמיה דרבה בר מרי בא וראה שלא כמדת הקדוש ברוך הוא מדת בשר ודם מדת בשר ודם מקניט את חבירו בדברים ספק מתפייס הימנו ספק אין מתפייס הימנו וא"ת מתפייס הימנו ספק מתפייס בדברים ספק אין מתפייס בדברים,אבל הקב"ה אדם עובר עבירה בסתר מתפייס ממנו בדברים שנאמר (הושע יד, ג) קחו עמכם דברים ושובו אל ה' ולא עוד אלא שמחזיק לו טובה שנאמר וקח טוב ולא עוד אלא שמעלה עליו הכתוב כאילו הקריב פרים שנאמר (הושע יד, ג) ונשלמה פרים שפתינו שמא תאמר פרי חובה ת"ל (הושע יד, ה) ארפא משובתם אוהבם נדבה,תניא היה ר"מ אומר גדולה תשובה שבשביל יחיד שעשה תשובה מוחלין לכל העולם כולו שנא' ארפא משובתם אוהבם נדבה כי שב אפי ממנו מהם לא נאמר אלא ממנו,היכי דמי בעל תשובה אמר רב יהודה כגון שבאת לידו דבר עבירה פעם ראשונה ושניה וניצל הימנה מחוי רב יהודה באותה אשה באותו פרק באותו מקום,א"ר יהודה רב רמי כתיב (תהלים לב, א) אשרי נשוי פשע כסוי חטאה וכתיב (משלי כח, יג) מכסה פשעיו לא יצליח לא קשיא הא בחטא מפורסם הא בחטא שאינו מפורסם רב זוטרא בר טוביה אמר רב נחמן כאן בעבירות שבין אדם לחבירו כאן בעבירות שבין אדם למקום,תניא ר' יוסי בר יהודה אומר אדם עובר עבירה פעם ראשונה מוחלין לו שניה מוחלין לו שלישית מוחלין לו רביעית אין מוחלין לו שנאמר (עמוס ב, ו) כה אמר ה' על שלשה פשעי ישראל ועל ארבעה לא אשיבנו (ונאמר) (איוב לג, כט) הן כל אלה יפעל אל פעמים שלש עם גבר,מאי ואומר וכי תימא הני מילי בציבור אבל ביחיד לא ת"ש הן כל אלה יפעל אל פעמים שלש עם גבר מכאן ואילך אין מוחלין לו שנאמר על שלשה פשעי ישראל ועל ארבעה לא אשיבנו,ת"ר עבירות שהתודה עליהן יוה"כ זה לא יתודה עליהן יום הכפורים אחר ואם שנה בהן צריך להתודות יוה"כ אחר ואם לא שנה בהן וחזר והתודה עליהן עליו הכתוב אומר (משלי כו, יא) ככלב שב על קיאו כסיל שונה באולתו,רבי אליעזר בן יעקב אומר כ"ש שהוא משובח שנאמר (תהלים נא, ה) כי פשעי אני אדע וחטאתי נגדי תמיד אלא מה אני מקיים ככלב שב על קיאו וגו' כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא אימא נעשית לו כהיתר,וצריך לפרוט את החטא שנאמר (שמות לב, לא) אנא חטא העם הזה חטאה גדולה ויעשו להם אלהי זהב דברי ר' יהודה בן בבא רבי עקיבא אומר אשרי נשוי פשע כסוי חטאה אלא מהו שאמר משה ויעשו להם אלהי זהב כדר' ינאי דאמר ר' ינאי אמר משה לפני הקדוש ברוך הוא רבש"ע כסף וזהב שהרבית להם לישראל עד שאמרו די גרם להם שיעשו אלהי זהב,שני פרנסים טובים עמדו להם לישראל משה ודוד משה אמר יכתב סורחני שנאמר (במדבר כ, יב) יען לא האמנתם בי להקדישני דוד אמר אל יכתב סורחני שנאמר אשרי נשוי פשע כסוי חטאה,משל דמשה ודוד למה הדבר דומה לשתי נשים שלקו בבית דין אחת קלקלה ואחת אכלה פגי שביעית אמרה להן אותה שאכלה פגי שביעית בבקשה מכם הודיעו על מה היא לוקה שלא יאמרו על מה שזו לוקה זו לוקה הביאו פגי שביעית ותלו בצוארה והיו מכריזין לפניה ואומרין על עסקי שביעית היא לוקה,מפרסמין את החנפין מפני חילול השם שנאמר (יחזקאל ג, כ) ובשוב צדיק מצדקו ועשה עול ונתתי מכשול לפניו תשובת המוחלטין מעכבת הפורענות ואע"פ שנחתם עליו גזר דין של פורענות,שלות רשעים סופה תקלה והרשות מקברת את בעליה ערום נכנס לה וערום יצא ממנה ולואי שתהא יציאה כביאה רב כי הוה נפיק למידן דינא אמר הכי בצבו נפשיה לקטלא נפיק וצבו ביתיה לית הוא עביד וריקן לביתיה אזיל ולואי שתהא ביאה כיציאה,רבא כי הוה נפיק לדינא אמר הכי | 86b. § bRabbi Yoḥa said: Great is repentance, asit boverrideseven ba prohibition of the Torah.How so? bAs it is statedthat God said: b“…Saying: If a man sends away his wife and she goes from him and becomes another man’s, may he return to her again? Will not that land be greatly polluted? But you have committed adultery with many lovers; and would you yet return to Me, said the Lord”(Jeremiah 3:1). Indeed, the Torah states: “Her former husband, who sent her away, may not take her again to be his wife after she has been made impure” (Deuteronomy 24:4). The relationship between the Jewish people and the Holy One, Blessed be He, is compared to that between a husband and wife. Just as it is prohibited for an adulterous wife to return to her husband, it should be prohibited for the Jewish people to return to God from their sins, yet repentance overrides this prohibition., bRabbi Yonatan said: Great is repentance, which hastens the redemption, as it is stated: “And a redeemer will come to Zion, and to those who repent from transgression in Jacob”(Isaiah 59:20). bWhat is the reasonthat ba redeemer will come to Zion?It is bbecausethere are bthose who repent from transgression in Jacob. /b, bReish Lakish said: Great is repentance, asthe penitent’s bintentional sins are counted for him as unwitting transgressions, as it is stated: “Return, Israel, to the Lord your God, for you have stumbled in your iniquity”(Hosea 14:2). The Gemara analyzes this: bDoesn’t “iniquity”mean ban intentional sin? Yetthe prophet bcalls it stumbling,implying that one who repents is considered as though he only stumbled accidentally in his transgression. The Gemara asks: bIs that so? Didn’t Reish Lakishhimself bsay: Great is repentance, as one’s intentional sins are counted for him as merits, as it is stated: “And when the wicked turns from his wickedness, and does that which is lawful and right, he shall live thereby”(Ezekiel 33:19), and all his deeds, even his transgressions, will become praiseworthy? The Gemara reconciles: This is bnot difficult: Here,when one repents bout of love,his sins become like merits; bthere,when one repents bout of fear,his sins are counted as unwitting transgressions., bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: Great is repentance, which lengthensthe byears of a person’slife, bas it is stated: “When the wicked man turns from his wickednessthat he has committed, and does that which is lawful and right, bhe will preserve his life”(Ezekiel 18:27).,§ bRabbi Yitzḥak said: They say in the West,Eretz Yisrael, bin the name of Rabba bar Mari: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He.With bflesh and bloodpeople, if one binsults his friend with words, it is uncertain whetherthe victim will bbe appeased by him orwill bnot be appeased by him. And if you say he will be appeased, it isstill buncertain whether hewill bbe appeased by wordsalone borwill bnot be appeased by wordsalone, and one must try to appease him in other ways., bButwith regard to bthe Holy One, Blessed be He,if ba person commits a transgression in private,God bis appeased by words, as it is stated: “Take with you words and return to God”(Hosea 14:3). bAnd not only that, butGod bconsiders itas though he has done ba favorfor God by repenting, bas it is stated: “Accept that which is good”(Hosea 14:3). bAnd not only that, but the verse ascribes himcredit bas though he had sacrificed bulls, as it is stated: “So we will render for bulls the offering of our lips”(Hosea 14:3). bLest you sayhe is considered only like one who offers bobligatory bulls,therefore bthe verse states: “I will heal their backsliding, I will love them freely”(Hosea 14:5). Repentance is considered as though it were the sacrifice of a free-will offering., bIt was taughtin a ibaraitathat bRabbi Meir would say: Great is repentance because the entire world is forgiven on account ofone bindividual who repents, as it is stated: “I will heal their backsliding, I will love them freely; for My anger has turned away from him”(Hosea 14:5). bIt does not say: From them,i.e., from the sinners, bbut “from him,”i.e., from that individual. Because he repented, everyone will be healed.,§ With regard to repentance, the Gemara asks: bWhat are the circumstancesthat demonstrate that one bhascompletely brepented? Rav Yehuda said: For example, the prohibited matter came to his hand a first time and a second time, and he was saved from it,thereby proving that he has completely repented. bRav Yehuda demonstratedwhat he meant: If one has the opportunity to sin bwith the same womanhe sinned with previously, bat the same timeand bthe same place,and everything is aligned as it was that first time when he sinned, but this time he overcomes his inclination, it proves his repentance is complete, and he is forgiven., bRav Yehuda saidthat bRav raised a contradiction: It is written: “Fortunate is he whose transgression is forgiven, whose sin is hidden”(Psalms 32:1), implying that it is inappropriate for one to reveal his sins, band it is written: “He who hides his transgressions shall not prosper”(Proverbs 28:13). He resolved the contradiction as follows: This is bnot difficult. Hereit is referring to ba publicized sin;since his sin is public knowledge it is fitting for him to also publicize his repentance. bThere,it is referring bto a sin that is not publicized,in which case it is inappropriate to publicize one’s repentance. bRav Zutra bar Toviyasaid that bRav Naḥman said: Here,it is referring bto sins a person commits against another;he must publicize his repentance so that those who hear him may persuade the other to forgive him. bThere,it is referring bto sins a person commits against God,in which case he need not repent publicly.,§ bIt was taughtin a ibaraitathat bRabbi Yosei bar Yehuda says:When ba person commits a transgressionthe bfirst time, he is forgiven; a secondtime, bhe is forgiven; a thirdtime, bhe is forgiven;but the bfourthtime, bhe is not forgiven, as it is stated: “Thus said the Lord: For three transgressions of Israel, but for four I will not reverse it”(Amos 2:6). bAnd it says: “All these things does God do twice or three times with a man”(Job 33:29).,The Gemara asks: bWhat is: And it says?Why did he need to bring an additional biblical proof when the first verse seems to suffice? The Gemara explains: bLest you saythat bthisstatement that the Holy One, Blessed be He, forgives easily the first three times bapplies to a community but not to an individual, comeand bhearproof from another verse that states: b“All these things does God do twice or three times with a man,”implying that this is so even for an individual. bFrom thispoint bonward, he is not forgiven, as it is stated: “For three transgressions of Israel, but for four I will not reverse it.” /b,§ bThe Sages taughtin the iTosefta /i: With regard to btransgressions that one confessed on this Yom Kippur, he should not confess them on another Yom Kippur,since he has already been forgiven. bBut if he repeated thosesame transgressions during the year, bhe must confessthem again bon another Yom Kippur. And if he did not repeat them but did confess them again, about him the verse states: “As a dog that returns to its vomit, so is a fool who repeats his folly”(Proverbs 26:11), since it is inappropriate to go back and mention one’s earlier sins., bRabbi Eliezer ben Ya’akov says:If one confesses in subsequent years, ball the more so is he praiseworthy,as he remembers his earlier sins and is thereby humbled, bas it is stated: “For I know my transgressions; and my sin is ever before me”(Psalms 51:5). bBut how do I establish themeaning of the verse: b“Like a dog that returns to its vomit”?It may be established bin accordance with the opinion of Rav Huna, as Rav Huna said: When a person commits a transgression and repeats it, it is permitted to him.The Gemara is surprised at this: bCan it enter your mind that it is permitted to himbecause he has sinned twice? bRather, say it becomes to him as ifit were bpermitted. /b,Furthermore, during confession, bone must detail the sinhe committed and not suffice with a general admission of sin, bas it is stated:“And Moses returned to the Lord and said: bPlease, this people have sinned a great sin, and have made themselves a god of gold”(Exodus 32:31); this is bthe statement of Rabbi Yehuda ben Bava. Rabbi Akiva saysthat the verse states: b“Fortunate is he whose transgression is forgiven, whose sin is hidden”(Psalms 32:1), which teaches that one need not detail his sins. bBut what isthe meaning of that bwhich Moses said: “And have made themselves a god of gold”(Exodus 32:31)? It should be understood bin accordance withthe statement bof Rabbi Yannai, as Rabbi Yannai said: Moses said before the Holy One, Blessed be He: Master of the universe,it is the bsilver and gold that you gave to the Jewish people in abundance, until they said: Enough,which bcaused them to make a god of gold.Consequently, the phrase: “And have made themselves a god of gold,” is not a description of the sin but an explanation and justification of it.,It is said that btwo good leaders arose for the Jewish people: Moses and David. Moses said: Let my disgrace be written,i.e., may the sin I committed be written explicitly, bas it is stated: “Because you did not believe in Me, to sanctify Me”(Numbers 20:12). In contrast, bDavid said: Let my disgrace not be written, as it is stated: “Fortunate is he whose transgression is forgiven, whose sin is hidden”(Psalms 32:1).,The Gemara explains: bA parablewith regard to bMoses and Davidshows bto what this may be compared.It may be compared bto two women who were flogged in courtfor their sins. bOneof them bsinnedby engaging in forbidden relations, band one ate unripe figs of the Sabbatical Yearalthough they are forbidden. bThe woman who ate the unripe figs of the Sabbatical Year said tothe court: bPlease publicizethe sin bfor whichI am being bflogged, so thatpeople bwill not saythat bwhat thatwoman bis being flogged for isalso bwhat thiswoman bis being flogged for. They brought unripe figs of the Sabbatical Year, and hung them around her neck, and announced before her, saying: She is receiving lashes on account of the Sabbatical Year.Moses requested that his sin be publicized so that people would not think that he committed the same sins as the members of his generation, i.e., the Golden Calf and the report of the spies.,Furthermore, they said: bOne exposes the hypocrites due tothe bdesecration ofGod’s bname,so others will not think that they are truly righteous and that their deeds bear imitating, bas it is stated: “When a righteous man turns from his righteousness and commits iniquity, I will lay a stumbling block before him”(Ezekiel 3:20). That is, when people do not know that someone is wicked to the core, he causes other people to err and this desecrates the name of God when it is revealed. bThe repentance of utterlywicked bpeople prevents sufferingfrom coming upon them. bAnd although the sentence of judgment hasalready bbeen signedagainst them bfor suffering,their repentance prevents them from being punished., bThe tranquility of the wicked is ultimately their destruction,as in their contentment they sit and think about forbidden matters. bAnd authority buries one who owns it. He was naked when he enteredinto power, band he will be naked when he leaves it, and if only his exit would be like his entrance,without sin and added iniquity. The Gemara relates: bWhen Rav would leavehis home btogo to court to bjudge cases, hewould bsay thisof himself: bof his own will, he goes to die,because a judge who misjudges a case is liable to death at the hand of Heaven; band he does not fulfill the will of his household and he goes empty-handed to his household,because a judge does not receive a salary; band if only his entrance would be like his exit,without sin or transgression., bWhen Rava would go to judge, he would say thisof himself: |
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51. Nag Hammadi, The Hypostasis of The Archons, 91.9-91.10 (3rd cent. CE - 3rd cent. CE)
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52. Origen, Against Celsus, 6.70, 7.50 (3rd cent. CE - 3rd cent. CE)
| 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. 7.50. Celsus has not explained how error accompanies the becoming, or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours, and to pass judgment on them. But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, I was shapen in iniquity, and in sin did my mother conceive me; also, They are estranged from the womb; which is followed by the singular expression, They go astray as soon as they are born, speaking lies. Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope; at other times as vanity of vanities, Vanity of vanities, says the Preacher, all is vanity. Who has given so severe an estimate of the life of the human soul here on earth, as he who says: Verily every man at his best estate is altogether vanity? He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, Who knows if to die is not to live, and if to live is not death But he boldly proclaims the truth, and says, Our soul is bowed down to the dust; and, You have brought me into the dust of death; and similarly, Who will deliver me from the body of this death? also, Who will change the body of our humiliation. It is a prophet also who says, You have brought us down in a place of affliction; meaning by the place of affliction this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who says, Now we see in a glass, obscurely, but then face to face; and, Whilst we are in our home in the body, we are away from our home in the Lord; wherefore we are well content to go from our home in the body, and to come to our home with the Lord. |
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53. Anon., 2 Enoch, 8.3
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54. Anon., 4 Baruch, 8.4, 9.3, 9.5, 9.16, 9.18
| 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you; 9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter. 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. 9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God. |
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55. Anon., Apocalypse of Sedrach, 4.4
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56. Anon., Hebrew Apocalypse of Elijah, 5.6
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57. Melito of Sardis, On Pascha, 49
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58. Septuagint, 4 Maccabees, 18.16
| 18.16. He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.' |
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