1. Hebrew Bible, Deuteronomy, 12.31 (9th cent. BCE - 3rd cent. BCE)
| 12.31. לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם׃ | 12.31. Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods." |
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2. Hebrew Bible, Exodus, 7.13 (9th cent. BCE - 3rd cent. BCE)
| 7.13. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה׃ | 7.13. And Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had spoken." |
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3. Hebrew Bible, Genesis, a b c d\n0 "17.19" "17.19" "17 19"\n1 "25.26" "25.26" "25 26"\n2 1.16 1.16 1 16\n3 1.3 1.3 1 3\n4 1.4 1.4 1 4\n.. ... ... ... ...\n128 25.6 25.6 25 6\n129 29.31 29.31 29 31\n130 30.22 30.22 30 22\n131 30.23 30.23 30 23\n132 30.24 30.24 30 24\n\n[133 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Psalms, 89.11, 103.17 (9th cent. BCE - 3rd cent. BCE)
| 89.11. אַתָּה דִכִּאתָ כֶחָלָל רָהַב בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ׃ 103.17. וְחֶסֶד יְהוָה מֵעוֹלָם וְעַד־עוֹלָם עַל־יְרֵאָיו וְצִדְקָתוֹ לִבְנֵי בָנִים׃ | 89.11. Thou didst crush Rahab, as one that is slain; Thou didst scattered Thine enemies with the arm of Thy strength." 103.17. But the mercy of the LORD is from everlasting to everlasting upon them that fear Him, And His righteousness unto children's children;" |
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5. Hebrew Bible, 1 Samuel, 2.22 (8th cent. BCE - 5th cent. BCE)
| 2.22. וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת כָּל־אֲשֶׁר יַעֲשׂוּן בָּנָיו לְכָל־יִשְׂרָאֵל וְאֵת אֲשֶׁר־יִשְׁכְּבוּן אֶת־הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד׃ | 2.22. Now ῾Eli was very old, and heard all that his sons did to all Yisra᾽el; and how they lay with the women that assembled at the door of the Tent of Meeting." |
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6. Hebrew Bible, Isaiah, 61.10 (8th cent. BCE - 5th cent. BCE)
| 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." |
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7. Hebrew Bible, Judges, 13.2-13.25 (8th cent. BCE - 5th cent. BCE)
| 13.2. וַיְהִי בַעֲלוֹת הַלַּהַב מֵעַל הַמִּזְבֵּחַ הַשָּׁמַיְמָה וַיַּעַל מַלְאַךְ־יְהוָה בְּלַהַב הַמִּזְבֵּחַ וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים וַיִּפְּלוּ עַל־פְּנֵיהֶם אָרְצָה׃ 13.2. וַיְהִי אִישׁ אֶחָד מִצָּרְעָה מִמִּשְׁפַּחַת הַדָּנִי וּשְׁמוֹ מָנוֹחַ וְאִשְׁתּוֹ עֲקָרָה וְלֹא יָלָדָה׃ 13.3. וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃ 13.4. וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.5. כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ 13.6. וַתָּבֹא הָאִשָּׁה וַתֹּאמֶר לְאִישָׁהּ לֵאמֹר אִישׁ הָאֱלֹהִים בָּא אֵלַי וּמַרְאֵהוּ כְּמַרְאֵה מַלְאַךְ הָאֱלֹהִים נוֹרָא מְאֹד וְלֹא שְׁאִלְתִּיהוּ אֵי־מִזֶּה הוּא וְאֶת־שְׁמוֹ לֹא־הִגִּיד לִי׃ 13.7. וַיֹּאמֶר לִי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְעַתָּה אַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טֻמְאָה כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבֶּטֶן עַד־יוֹם מוֹתוֹ׃ 13.8. וַיֶּעְתַּר מָנוֹחַ אֶל־יְהוָה וַיֹּאמַר בִּי אֲדוֹנָי אִישׁ הָאֱלֹהִים אֲשֶׁר שָׁלַחְתָּ יָבוֹא־נָא עוֹד אֵלֵינוּ וְיוֹרֵנוּ מַה־נַּעֲשֶׂה לַנַּעַר הַיּוּלָּד׃ 13.9. וַיִּשְׁמַע הָאֱלֹהִים בְּקוֹל מָנוֹחַ וַיָּבֹא מַלְאַךְ הָאֱלֹהִים עוֹד אֶל־הָאִשָּׁה וְהִיא יוֹשֶׁבֶת בַּשָּׂדֶה וּמָנוֹחַ אִישָׁהּ אֵין עִמָּהּ׃ 13.11. וַיָּקָם וַיֵּלֶךְ מָנוֹחַ אַחֲרֵי אִשְׁתּוֹ וַיָּבֹא אֶל־הָאִישׁ וַיֹּאמֶר לוֹ הַאַתָּה הָאִישׁ אֲשֶׁר־דִּבַּרְתָּ אֶל־הָאִשָּׁה וַיֹּאמֶר אָנִי׃ 13.12. וַיֹּאמֶר מָנוֹחַ עַתָּה יָבֹא דְבָרֶיךָ מַה־יִּהְיֶה מִשְׁפַּט־הַנַּעַר וּמַעֲשֵׂהוּ׃ 13.13. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ מִכֹּל אֲשֶׁר־אָמַרְתִּי אֶל־הָאִשָּׁה תִּשָּׁמֵר׃ 13.14. מִכֹּל אֲשֶׁר־יֵצֵא מִגֶּפֶן הַיַּיִן לֹא תֹאכַל וְיַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ וְכָל־טֻמְאָה אַל־תֹּאכַל כֹּל אֲשֶׁר־צִוִּיתִיהָ תִּשְׁמֹר׃ 13.15. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃ 13.16. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃ 13.17. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה מִי שְׁמֶךָ כִּי־יָבֹא דבריך [דְבָרְךָ] וְכִבַּדְנוּךָ׃ 13.18. וַיֹּאמֶר לּוֹ מַלְאַךְ יְהוָה לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא־פֶלִאי׃ 13.19. וַיִּקַּח מָנוֹחַ אֶת־גְּדִי הָעִזִּים וְאֶת־הַמִּנְחָה וַיַּעַל עַל־הַצּוּר לַיהוָה וּמַפְלִא לַעֲשׂוֹת וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים׃ 13.21. וְלֹא־יָסַף עוֹד מַלְאַךְ יְהוָה לְהֵרָאֹה אֶל־מָנוֹחַ וְאֶל־אִשְׁתּוֹ אָז יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃ 13.22. וַיֹּאמֶר מָנוֹחַ אֶל־אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ׃ 13.23. וַתֹּאמֶר לוֹ אִשְׁתּוֹ לוּ חָפֵץ יְהוָה לַהֲמִיתֵנוּ לֹא־לָקַח מִיָּדֵנוּ עֹלָה וּמִנְחָה וְלֹא הֶרְאָנוּ אֶת־כָּל־אֵלֶּה וְכָעֵת לֹא הִשְׁמִיעָנוּ כָּזֹאת׃ 13.24. וַתֵּלֶד הָאִשָּׁה בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שִׁמְשׁוֹן וַיִּגְדַּל הַנַּעַר וַיְבָרְכֵהוּ יְהוָה׃ 13.25. וַתָּחֶל רוּחַ יְהוָה לְפַעֲמוֹ בְּמַחֲנֵה־דָן בֵּין צָרְעָה וּבֵין אֶשְׁתָּאֹל׃ | 13.2. And there was a certain man of Żor῾a, of the family of the Dani, whose name was Manoaĥ; and his wife was barren, and bore not." 13.3. And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son." 13.4. Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:" 13.5. for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim." 13.6. Then the woman came and told her husband, saying, A man of God came to me, and his appearance was like the appearance of an angel of God, very terrible: but I asked him not from where he was, neither did he tell me his name:" 13.7. but he said to me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazir to God from the womb to the day of his death." 13.8. Then Manoaĥ entreated the Lord, and said, O my Lord, let the man of God whom Thou didst send come again to us, and teach us what we shall do to the child that shall be born." 13.9. And God hearkened to the voice of Manoaĥ; and the angel of God came again to the woman as she sat in the field: but Manoaĥ her husband was not with her." 13.10. And the woman made haste, and ran, and told her husband, and said to him, Behold, the man has appeared to me, that came to me the other day." 13.11. And Manoaĥ arose, and went after his wife, and came to the man, and said to him, Art thou the man that didst speak to the woman? And he said, I am." 13.12. And Manoaĥ said, Now let thy words come to pass. What shall be the rule for the child, and what shall be done with him?" 13.13. And the angel of the Lord said to Manoaĥ, of all that I said to the woman let her take heed." 13.14. She may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe." 13.15. And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee." 13.16. And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord." 13.17. And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour?" 13.18. And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden?" 13.19. So Manoaĥ took the kid with the meal offering, and offered it upon the rock to the Lord: and the angel did wondrously, and Manoaĥ and his wife looked on." 13.20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground." 13.21. But the angel of the Lord appeared no more to Manoaĥ and to his wife. Then Manoaĥ knew that he was an angel of the Lord." 13.22. And Manoaĥ said to his wife, We shall surely die, because we have seen God." 13.23. But his wife said to him, If the Lord desired to kill us, he would not have received a burnt offering and a meal offering at our hands, neither would he have shown us all these things, nor would as at this have told us such things as these." 13.24. And the woman bore a son, and called his name Shimshon: and the child grew, and the Lord blessed him." 13.25. And the spirit of the Lord began to move him in Maĥane-dan between Żor῾a and Eshta᾽ol." |
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8. Anon., Jubilees, 17.4 (2nd cent. BCE - 2nd cent. BCE)
| 17.4. And he remembered the words which He had spoken to him on the day on which Lot had parted from him, and he rejoiced because the Lord had given him seed upon the earth to inherit the earth |
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9. Hebrew Bible, Daniel, 2 (2nd cent. BCE - 2nd cent. BCE)
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10. Septuagint, 1 Maccabees, 12.19-12.23 (2nd cent. BCE - 2nd cent. BCE)
| 12.19. This is a copy of the letter which they sent to Onias: 12.20. Arius, king of the Spartans, to Onias the high priest, greeting. 12.21. It has been found in writing concerning the Spartans and the Jews that they are brethren and are of the family of Abraham. 12.22. And now that we have learned this, please write us concerning your welfare; 12.23. we on our part write to you that your cattle and your property belong to us, and ours belong to you. We therefore command that our envoys report to you accordingly. |
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11. Septuagint, 2 Maccabees, 13.21 (2nd cent. BCE - 2nd cent. BCE)
| 13.21. But Rhodocus, a man from the ranks of the Jews, gave secret information to the enemy; he was sought for, caught, and put in prison.' |
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12. Septuagint, Judith, 1.12, 2.4, 6.5, 7.28, 8.16, 8.27, 8.35, 9.2, 10.1, 15.4, 16.17 (2nd cent. BCE - 0th cent. CE)
| 1.12. Then Nebuchadnezzar was very angry with this whole region, and swore by his throne and kingdom that he would surely take revenge on the whole territory of Cilicia and Damascus and Syria, that he would kill them by the sword, and also all the inhabitants of the land of Moab, and the people of Ammon, and all Judea, and every one in Egypt, as far as the coasts of the two seas. 2.4. When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him 6.5. But you, Achior, you Ammonite hireling, who have said these words on the day of your iniquity, you shall not see my face again from this day until I take revenge on this race that came out of Egypt. 7.28. We call to witness against you heaven and earth and our God, the Lord of our fathers, who punishes us according to our sins and the sins of our fathers. Let him not do this day the things which we have described! 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them. 8.35. Uzziah and the rulers said to her, "Go in peace, and may the Lord God go before you, to take revenge upon our enemies. 9.2. O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it. 10.1. When Judith had ceased crying out to the God of Israel, and had ended all these words 15.4. And Uzziah sent men to Betomasthaim and Bebai and Choba and Kola, and to all the frontiers of Israel, to tell what had taken place and to urge all to rush out upon their enemies to destroy them. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. |
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13. Septuagint, Wisdom of Solomon, 2.22 (2nd cent. BCE - 1st cent. BCE)
| 2.22. and they did not know the secret purposes of God,nor hope for the wages of holiness,nor discern the prize for blameless souls; |
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14. Philo of Alexandria, On The Life of Abraham, 101 (1st cent. BCE - 1st cent. CE)
| 101. for in the marriage of the bodies it is the male partner which sows the seed and the female which receives it, but in the union which takes place with regard to the soul it is quite the contrary, and it is virtue which appears to be there in the place of the woman, which sows good counsels, and virtuous speeches, and expositions of doctrines profitable to life; but the reason which is considered to be classed in the light of the man receives the sacred and divine seed, unless, indeed, there is any error in the names usually given; for certainly, in the grammatical view of the words, the word reason is masculine, and the word virtue has a feminine character. |
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15. Philo of Alexandria, On The Cherubim, 45-47, 44 (1st cent. BCE - 1st cent. CE)
| 44. Who, then, is it who sows good seed in them, except the Father of the universe, the uncreated God, he who is the parent of all things? This, therefore, is the being who sows, and presently he bestows his own offspring, which he himself did sow; for God creates nothing for himself, inasmuch as he is in need of nothing, but he creates every thing for him who is able to take it. 44. And, moreover, as was natural, he filled the whole place with miraculous signs and works, with noises of thunder too great for the hearing to support, and with the most radiant brilliancy of flashes of lightning, and with the sound of an invisible trumpet extending to a great distance, and with the march of a cloud, which, like a pillar, had its foundation fixed firmly on the earth, but raised the rest of its body even to the height of heaven; and, last of all, by the impetuosity of a heavenly fire, which overshadowed everything around with a dense smoke. For it was fitting that, when the power of God came among them, none of the parts of the world should be quiet, but that everything should be put in motion to minister to his service. |
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16. Philo of Alexandria, On The Change of Names, 255 (1st cent. BCE - 1st cent. CE)
| 255. But nevertheless, she is thought worthy of such an honourable reception from the prince, that her womb is opened by him, so as to receive the seed of divine generation, in order to cause the production of honourable pursuits and actions. Learn therefore, O soul, that Sarrah, that is, virtue, will bring forth to thee a son; and that Hagar, or intermediate instruction, is not the only one who will do so; for her offspring is one which has its knowledge from teaching, but the offspring of the other is entirely self-taught. |
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17. Philo of Alexandria, Allegorical Interpretation, 3.180 (1st cent. BCE - 1st cent. CE)
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18. Philo of Alexandria, That God Is Unchangeable, 136 (1st cent. BCE - 1st cent. CE)
| 136. And the woman who met the prophet, 36 in the book of Kings, resembles this fact: "And she is a widow;" not meaning by that, as we generally use the word, a woman when she is bereft of her husband, but that she is so, from being free from those passions which corrupt and destroy the soul, as Thamar is represented by Moses. |
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19. Josephus Flavius, Jewish Antiquities, 1.191, 1.203, 1.220, 1.234-1.236 (1st cent. CE - 1st cent. CE)
| 1.191. 5. The forementioned son was born to Abram when he was eighty-six years old: but when he was ninety-nine, God appeared to him, and promised him that he Should have a son by Sarai, and commanded that his name should be Isaac; and showed him, that from this son should spring great nations and kings, and that they should obtain all the land of Canaan by war, from Sidon to Egypt. 1.203. God then cast a thunderbolt upon the city, and set it on fire, with its inhabitants; and laid waste the country with the like burning, as I formerly said when I wrote the Jewish War. But Lot’s wife continually turning back to view the city as she went from it, and being too nicely inquisitive what would become of it, although God had forbidden her so to do, was changed into a pillar of salt; for I have seen it, and it remains at this day. 1.234. Since therefore he now was satisfied as to that his alacrity, and the surprising readiness he showed in this his piety, he was delighted in having bestowed such blessings upon him; and that he would not be wanting in all sort of concern about him, and in bestowing other children upon him; and that his son should live to a very great age; that he should live a happy life, and bequeath a large principality to his children, who should be good and legitimate.” 1.235. He foretold also, that his family should increase into many nations and that those patriarchs should leave behind them an everlasting name; that they should obtain the possession of the land of Canaan, and be envied by all men. When God had said this, he produced to them a ram, which did not appear before, for the sacrifice. 1.236. So Abraham and Isaac receiving each other unexpectedly, and having obtained the promises of such great blessings, embraced one another; and when they had sacrificed, they returned to Sarah, and lived happily together, God affording them his assistance in all things they desired. |
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20. New Testament, Acts, 10.45, 21.18-21.26 (1st cent. CE - 2nd cent. CE)
| 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. |
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21. New Testament, Luke, 1.11-1.20, 1.26-1.38, 2.21, 15.11-15.32 (1st cent. CE - 1st cent. CE)
| 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.26. Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth 1.27. to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 1.28. Having come in, the angel said to her, "Rejoice, you highly favored one! The Lord is with you. Blessed are you among women! 1.29. But when she saw him, she was greatly troubled at the saying, and considered what kind of salutation this might be. 1.30. The angel said to her, "Don't be afraid, Mary, for you have found favor with God. 1.31. Behold, you will conceive in your womb, and bring forth a son, and will call his name 'Jesus.' 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom. 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 1.37. For everything spoken by God is possible. 1.38. Mary said, "Behold, the handmaid of the Lord; be it to me according to your word."The angel departed from her. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' |
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22. New Testament, Matthew, 1.20, 2.13, 2.19, 10.25 (1st cent. CE - 1st cent. CE)
| 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying 10.25. It is enough for the disciple that he be like his teacher, and the servant like his lord. If they have called the master of the house Beelzebul, how much more those of his household! |
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23. Anon., Genesis Rabba, 53.8-53.9 (2nd cent. CE - 5th cent. CE)
| 53.8. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים (בראשית כא, ו), רַבִּי בֶּרֶכְיָה בְּרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל בְּרַבִּי יִצְחָק רְאוּבֵן בְּשִׂמְחָה שִׁמְעוֹן מָה אִכְפַּת לֵיהּ, כָּךְ שָׂרָה נִפְקְדָה אֲחֵרִים מָה אִכְפַּת לָהֶם, אֶלָּא בְּשָׁעָה שֶׁנִּפְקְדָה אִמֵּנוּ שָׂרָה הַרְבֵּה עֲקָרוֹת נִפְקְדוּ עִמָּהּ, הַרְבֵּה חֵרְשִׁים נִתְפַּקְחוּ, הַרְבֵּה סוּמִים נִפְתְּחוּ, הַרְבֵּה שׁוֹטִים נִשְׁתַּפּוּ. נֶאֱמַר כָּאן עֲשִׂיָּה, וְנֶאֱמַר לְהַלָּן (אסתר ב, יח): וַהֲנָחָה לַמְדִינוֹת עָשָׂה, מָה עֲשִׂיָּה שֶׁנֶּאֱמַר לְהַלָּן נִתַּן דּוֹרָיָה לָעוֹלָם, אַף עֲשִׂיָּה שֶׁנֶּאֱמַר כָּאן דּוֹרָיָה לָעוֹלָם. וְרַבִּי לֵוִי אָמַר הוֹסִיפוּ עַל הַמְּאוֹרוֹת, נֶאֱמַר כָּאן עֲשִׂיָּה עָשָׂה לִי, וְנֶאֱמַר לְהַלָּן (בראשית א, טז): וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת. 53.9. וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה (בראשית כא, ז), רַבִּי פִּינְחָס מִשּׁוּם רַבִּי חִלְקִיָה מִי אָמַר מִי דִּבֵּר אֵין כְּתִיב כָּאן, אֶלָּא מִי מִלֵּל, רְמָזוֹ שֶׁהוּא מוֹלִיד לְמֵאָה שָׁנָה מִנְיַן מִלֵּ"ל. רַבִּי פִּנְחָס אָמַר קוֹמָתוֹ שֶׁל אַבְרָהָם אָבִינוּ הָיְתָה יְבֵשָׁה וְנַעֲשָׂה מְלִילוֹת. הֵינִיקָה בָנִים שָׂרָה, הֵינִיקָה בֵן אֵין כְּתִיב כָּאן, אִמֵּנוּ שָׂרָה הָיְתָה צְנוּעָה יוֹתֵר מִדַּאי, אָמַר לָהּ אָבִינוּ אַבְרָהָם אֵין זוֹ שְׁעַת הַצְּנִיעוּת אֶלָּא גַּלִּי אֶת דַּדַּיִךְ, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁהִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת נִסִּים, גִּלְּתָה אֶת דַּדֶּיהָ וְהָיוּ נוֹבְעוֹת חָלָב כִּשְׁנֵי מַעְיָנוֹת, וְהָיוּ מַטְרוֹנִיּוֹת בָּאוֹת וּמֵינִיקוֹת אֶת בְּנֵיהֶם מִמֶּנָּה, וְהָיוּ אוֹמְרוֹת אֵין אָנוּ כְּדַי לְהָנִיק אֶת בָּנֵינוּ מֵחֲלָבָהּ שֶׁל צַדֶּקֶת. רַבָּנָן וְרַבִּי אֲחָא, רַבָּנָן אָמְרֵי כָּל מִי שֶׁבָּא לְשֵׁם שָׁמַיִם, נַעֲשָׂה יְרֵא שָׁמַיִם. רַבִּי אֲחָא אָמַר אַף מִי שֶׁלֹא בָּא לְשֵׁם שָׁמַיִם נִתַּן לוֹ מֶמְשָׁלָה בָּעוֹלָם הַזֶּה, כֵּיוָן שֶׁהִפְלִיגוּ עַצְמָן בְּסִינַי וְלֹא קִבְּלוּ אֶת הַתּוֹרָה נִטְּלָה מֵהֶם אוֹתָהּ הַמֶּמְשָׁלָה. | 53.8. AND SARAH SAID: GOD HAS MADE JOY FOR ME; EVERY ONE THAT HEARS WILL REJOICE WITH ME (Gen. 21:6). R. Berekiah, R. Judah b. R. Simon, and R. Ha in the name of R. Samuel b. R. Isaac said: If Reuben has cause to rejoice, what does it matter to Simeon? Similarly, if Sarah was remembered, what did it matter to others? But when the matriarch Sarah was remembered [gave birth], many other barren women were remembered with her; many deaf gained their hearing; many blind had their eyes opened, many insane became sane. For ‘making’ [HAS MADE] is mentioned here, and also elsewhere, viz. And he made a release to the provinces (Est. II, 18). As the making mentioned there means that a gift was granted to the world,l so the making mentioned here means that a gift was granted to the world. R. Levi said: She increased the light of the luminaries: ‘making’ is mentioned here, viz. GOD HAS MADE FOR ME, while elsewhere it says, And God made the two lights (Gen. I, 16)." |
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24. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
| 87a. (בראשית יט, ג) ויפצר בם מאד א"ר אלעזר מכאן שמסרבין לקטן ואין מסרבין לגדול,כתיב (בראשית יח, ה) ואקחה פת לחם וכתיב (בראשית יח, ז) ואל הבקר רץ אברהם אמר רבי אלעזר מכאן שצדיקים אומרים מעט ועושים הרבה רשעים אומרים הרבה ואפילו מעט אינם עושים,מנלן מעפרון מעיקרא כתיב (בראשית כג, טו) ארץ ארבע מאות שקל כסף ולבסוף כתיב (בראשית כג, טז) וישמע אברהם אל עפרון וישקל אברהם לעפרון את הכסף אשר דבר באזני בני חת ארבע מאות שקל כסף עובר לסוחר דלא שקל מיניה אלא קנטרי דאיכא דוכתא דקרי ליה לתיקלא קנטירא,כתיב (בראשית יח, ו) קמח וכתיב סלת א"ר יצחק מכאן שהאשה צרה עיניה באורחים יותר מן האיש,כתיב (בראשית יח, ו) לושי ועשי עוגות וכתיב (בראשית יח, ח) ויקח חמאה וחלב ובן הבקר ואילו לחם לא אייתי לקמייהו,אמר אפרים מקשאה תלמידו של רבי מאיר משמיה דרבי מאיר אברהם אבינו אוכל חולין בטהרה היה ושרה אמנו אותו היום פירסה נדה,(בראשית יח, ט) ויאמרו אליו איה שרה אשתך ויאמר הנה באהל להודיע ששרה אמנו צנועה היתה אמר רב יהודה אמר רב ואיתימא רבי יצחק יודעים היו מלאכי השרת ששרה אמנו באהל היתה אלא מאי באהל כדי לחבבה על בעלה,רבי יוסי ברבי חנינא אמר כדי לשגר לה כוס של ברכה תני משום רבי יוסי למה נקוד על איו שבאליו לימדה תורה דרך ארץ שישאל אדם באכסניא שלו והאמר שמואל אין שואלין בשלום אשה כלל על ידי בעלה שאני,(בראשית יח, יב) אחרי בלותי היתה לי עדנה אמר רב חסדא אחר שנתבלה הבשר ורבו הקמטין נתעדן הבשר ונתפשטו הקמטין וחזר היופי למקומו,כתיב (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ואני זקנתי דלא מותיב הקב"ה כדקאמרה איהי,תנא דבי רבי ישמעאל גדול שלום שאפי' הקב"ה שינה בו שנאמר (בראשית יח, יב) ותצחק שרה בקרבה וגו' (בראשית יח, יב) ואדוני זקן וכתיב (בראשית יח, יג) ויאמר ה' אל אברהם וגו' ואני זקנתי,(בראשית כא, ז) ותאמר מי מלל לאברהם הניקה בנים שרה כמה בנים הניקה שרה אמר רבי לוי אותו היום שגמל אברהם את יצחק בנו עשה סעודה גדולה היו כל אומות העולם מרננים ואומרים ראיתם זקן וזקנה שהביאו אסופי מן השוק ואומרים בנינו הוא ולא עוד אלא שעושין משתה גדול להעמיד דבריהם,מה עשה אברהם אבינו הלך וזימן כל גדולי הדור ושרה אמנו זימנה את נשותיהם וכל אחת ואחת הביאה בנה עמה ומניקתה לא הביאה ונעשה נס בשרה אמנו ונפתחו דדיה כשני מעיינות והניקה את כולן ועדיין היו מרננים ואומרים אם שרה הבת תשעים שנה תלד אברהם בן מאה שנה יוליד מיד נהפך קלסתר פנים של יצחק ונדמה לאברהם פתחו כולם ואמרו (בראשית כה, יט) אברהם הוליד את יצחק,עד אברהם לא היה זקנה מאן דהוה בעי למשתעי בהדי אברהם משתעי בהדי יצחק בהדי יצחק משתעי בהדי אברהם אתא אברהם בעא רחמי והוה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים,עד יעקב לא הוה חולשא אתא יעקב בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד דאתא אלישע לא הוה דחליש ואתפח אתא אלישע בעא רחמי ואתפח שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו מכלל דחלה חלי אחריתי,תנו רבנן שלשה חלאין חלה אלישע אחד שדחפו לגיחזי בשתי ידיו ואחד שגירה דובין בתינוקות ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:,אלא עד שלא יתחילו במלאכה צא ואמור להם על מנת שאין לכם עלי אלא פת וקטנית כו': אמר ליה רב אחא בריה דרב יוסף לרב חסדא פת קטנית תנן או פת וקטנית תנן אמר ליה האלהים צריכה וי"ו כי מורדיא דלברות:,רבן שמעון בן גמליאל אומר אינו צריך הכל כמנהג המדינה: הכל לאתויי מאי לאתויי הא דתנן השוכר את הפועל ואמר לו כאחד וכשנים מבני העיר נותן לו כפחות שבשכירות דברי רבי יהושע וחכמים אומרים משמנין ביניהם:, big strongמתני׳ /strong /big ואלו אוכלין מן התורה העושה במחובר לקרקע בשעת גמר מלאכה ובתלוש מן הקרקע עד שלא נגמרה מלאכתו ובדבר שגידולו מן הארץ ואלו שאין אוכלים העושה במחובר לקרקע | 87a. b“And he urged them greatly”(Genesis 19:3), only after which they acquiesced? bRabbi Elazar says: From herewe learn bthat one may declinethe request of ba lesser man, but one may not declinethe request of ba great man. /b,The Gemara continues analyzing the same passage. bIt is written: “And I will fetch a morsel of bread,and satisfy your heart” (Genesis 18:5), band it is written: “And Abraham ran to the herd,and fetched a calf tender and good” (Genesis 18:7). bRabbi Elazar said: From herewe learn bthatthe brighteous say little and do much,whereas the bwicked say much and do not do even a little. /b, bFrom where do wederive this principle that the wicked say much and do not do even a little? We derive it bfrom Ephron. Initially, it is writtenthat Ephron said to Abraham: b“A piece of land worth four hundred shekels of silver,what is that between me and you?” (Genesis 23:15). And bultimately it is written: “And Abraham listened to Ephron; and Abraham weighed to Ephron the silver, which he had named in the hearing of the children of Heth, four hundred shekels of silver, current money with the merchant”(Genesis 23:16), i.e., shekels that could be used in any location. This teaches bthatnot only did Ephron take shekels from Abraham, bhe took from him only centenaria [ ikantarei /i],i.e., superior coins, bas there is a place where they call a shekel a centenarius. /b,The verse states: “Make ready quickly three measures of flour, fine flour” (Genesis 18:6). The Gemara questions the apparent redundancy. bIt is written: “Flour,” and it isalso bwritten: “Fine flour.” Rabbi Yitzḥak says: From herewe learn bthat a woman is more stingy with guests than a man.Sarah wanted to use merely flour, and Abraham persuaded her to use fine flour.,The Gemara continues its analysis of the verses. bIt is written: “Knead it, and make cakes”(Genesis 18:6), and two verses later bit is written: “And he took curd, and milk, and the calfwhich he prepared” (Genesis 18:8). Abraham served these items to the guests, band yet he did not bring bread before themdespite having instructed Sarah to prepare baked goods., bEfrayim Miksha’a, disciple of Rabbi Meir, says in the name of Rabbi Meir: Abraham, our forefather, would eat non-sacred foodonly when he was bina state of britual purity,i.e., he treated his food as though it were consecrated to God. bAnd Sarah, our foremother, menstruated that day,which rendered the baked goods ritually impure, preventing Abraham from handling them. Therefore, they could not serve bread to their guests.,The next verse states: b“And they said to him: Where is Sarah your wife? And he said: Behold, in the tent”(Genesis 18:9). The Gemara explains that this verse serves bto informus bthat Sarah, our foremother, was a modest woman,as she remained inside while the guests were present. bRav Yehuda saysthat bRav says, and some sayit is bRabbi Yitzḥakwho says: bThe ministering angels,who visited Abraham in the guise of travelers, bknew that Sarah, our foremother, was inside the tent. Rather, whatwas the purpose of their eliciting Abraham’s response: bIn the tent?It was bin order to endear her to her husband,by accentuating Sarah’s modesty., bRabbi Yosei, son of Rabbi Ḥanina, says:They inquired about her bin order to send herthe bcup of blessing.It is customary to recite Grace after Meals over a cup of wine, which is then distributed to those present. bIt is taught in the name of Rabbi Yosei: Why are there dotsin the Torah scroll bupon the letters ialef /i, iyod /i,and ivavinthe word b“to him [ ieilav /i]”?These letters spell iayo /i, which means: Where is he? bThe Torah is teaching the proper etiquette,which is bthat a person should inquire of his hostessabout his host, just as he should inquire about the welfare of his hostess from the host. The Gemara asks: bBut doesn’t Shmuel say: One may not inquire about the welfare of a woman at all,as this is immodest? The Gemara answers: A greeting bby means of her husband is different.Asking a husband about his wife is not considered immodest.,The Gemara analyzes the verses that describe Sarah at the time: “And Sarah laughed within herself, saying: bAfter I am waxed old [ iveloti /i] shall I have pleasure [ iedna /i]”(Genesis 18:12). bRav Ḥisda says: After the skin had worn out [ initballa /i] and become full of wrinkles, the skin once again became soft [ initadden /i] and her wrinkles smoothed out, andSarah’s bbeauty returned to its place. /b, bIt is writtenthat Sarah said: b“And my lord is old”(Genesis 18:12), band it is written:“And the Lord said to Abraham: Why did Sarah laugh, saying: Shall I certainly bear a child, band I am old?”(Genesis 18:13). This verse indicates that bthe Holy One, Blessed be He, did not repeatto Abraham bthatwhich Sarah actually bsaid,that her husband is old. Why did God change the wording of her statement so that she was referring to herself?, bThe school of Rabbi Yishmael taught: Peace isof such bgreatimportance bthat even the Holy One, Blessed be He, alteredthe truth for the sake of preserving peace, bas it is stated: “And Sarah laughed within herself,saying: After I am waxed old shall I have pleasure, band my lord is old,” and it is written: “And the Lord said to Abraham:Why did Sarah laugh, saying: Shall I certainly bear a child, band I am old?” /b,In reference to Sarah having given birth to Isaac, the verse states: b“And she said: Who would have said to Abraham that Sarah should nurse children?”(Genesis 21:7). The Gemara asks: bHow many children did Sarah nurse?Why does the verse use the plural form when she had only one child? bRabbi Levi says: That day when Abraham weaned his son Isaac, he prepared a greatcelebratory bfeast. All of the nations of the world were gossiping and sayingto each other: bSeethis bold man and old woman who brought a foundling from the market and are saying: He is our son, and moreover they are making a great feast to bolster their claim. /b, bWhat did Abraham, our forefather, do? He went and invited all of the greatmen bofthat bgeneration, and Sarah, our foremother, invited their wives. Each and every oneof the wives bbrought her child with her but did not bring her wet nurse. And a miracle occurred to Sarah, our foremother, and her breasts were opened like two springs, and she nursed allof these children. bAnd stillthose people bwere gossiping and sayingto each other: Even bif Sarah,at bninety years of age, can give birth, can Abraham,at bone hundred years of age, fathera child? bImmediately, the countece of Isaac’s face transformed and appearedexactly like that bof Abraham. Everyone exclaimed and said: “Abraham fathered Isaac”(Genesis 25:19).,§ The Gemara continues discussing Abraham: bUntil Abraham, there was no aging,i.e., old age was not physically recognizable. Consequently, bone who wanted to speak to Abrahamwould mistakenly bspeak to Isaac,and vice versa: An individual who wanted to speak bto Isaacwould bspeak to Abraham,as they were indistinguishable. bAbraham came and prayed for mercy, and aging wasat last noticeable, bas it is stated: “And Abraham was old, well stricken in age”(Genesis 24:1), which is the first time that aging is mentioned in the Bible., bUntil Jacob, there was no illnessleading up to death; rather, one would die suddenly. bJacob came and prayed for mercy, and illness wasbrought to the world, allowing one to prepare for his death, bas it is stated: “And one said to Joseph: Behold, your father is sick”(Genesis 48:1), which is the first time that sickness preceding death is mentioned in the Bible. bUntil Elisha, one did not fall ill andthen bheal,as everyone who fell ill would die. bElisha came and prayed for mercy and he was healed, as it is written: “Now Elisha fell ill with his illness from which he was to die”(II Kings 13:14). bBy inference,one can derive that bhehad previously bfallen illwith bother illnessesfrom which he did not die., bThe Sages taught: Elisha fell ill with three illnesses: Onewas due to the fact bthat he pushed Gehazi away with both hands,i.e., he banished Gehazi without granting him a chance to repent (see II Kings, chapter 5). bOnewas due to the fact bthat he incited bears against young children(see II Kings 2:23–25). bAnd onewas the illness bfrom which he died, as it is stated: “Now Elisha fell ill of his illness from which he was to die”(II Kings 13:14).,§ The mishna (83a) teaches that Rabbi Yoḥa ben Matya said to his son: bRather, before they beginengaging bintheir blabor, go out and say to them:The stipulation that food will be provided is bon the condition that you havethe right to claim bfrom me onlya meal of bbread and legumes,which is the typical meal given to laborers. bRav Aḥa, son of Rav Yosef, said to Rav Ḥisda:Did bwe learn: Bread of legumes [ ipat kitnit /i],i.e., inferior-quality bread made of legumes, bordid bwe learn: Bread and legumes [ ipat vekitnit /i]?Rav Ḥisda bsaid to him: By God!That word ivekitnit brequiresat its beginning the letter ivav /ias large bas an oar [ imordeya /i]made bof cypresswood [ ideliberot /i], i.e., ipat vekitnitis undoubtedly the correct version.,§ The mishna teaches that bRabban Shimon ben Gamliel says:The son of Rabbi Yoḥa ben Matya bdid not need to statethis, as the principle is: bEverything is in accordance with the regional custom.The Gemara asks: This term: bEverything,serves bto add what?What is the itannaincluding by this term? The Gemara answers: It serves bto add that which we learnedin a ibaraita /i: With regard to bone who hires a laborer and said to him:I will pay you bas one or two of the residents of the cityare paid, bhe gives himwages in accordance bwith the lowest wagepaid in that region. This is bthe statement of Rabbi Yehoshua. The Rabbis say: One dividesthe difference bbetweenthe highest and lowest paid wages, thereby giving the wages to this laborer according to the average of the regional custom. This ihalakhais alluded to in the statement of Rabban Shimon ben Gamliel., strongMISHNA: /strong This mishna details the ihalakhathat a laborer is permitted to eat from the produce with which he is working. bAnd theselaborers bmay eat by Torah law:A laborer bwho works withproduce battached to the ground at the time of the completion ofits bwork,e.g., harvesting produce; banda laborer who works bwithproduce bdetached from the ground before the completion of its work,i.e., before it is sufficiently processed and thereby subject to tithes. bAndthis is the ihalakhaprovided that they are working bwith an item whose growth is from the land. And theseare laborers who bmay not eat:A laborer who bworks withproduce battached to the ground /b |
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25. Anon., Pesiqta De Rav Kahana, 22.1
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