1. Septuagint, Tobit, 3.10, 7.7, 13.14 (10th cent. BCE - 2nd cent. BCE)
| 3.10. When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave. 7.7. And he blessed him and exclaimed, "Son of that good and noble man!" When he heard that Tobit had lost his sight, he was stricken with grief and wept. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. |
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2. Hebrew Bible, Song of Songs, 3.1, 5.13, 6.2 (9th cent. BCE - 3rd cent. BCE)
| 3.1. עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלִָם׃ 3.1. עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו׃ 5.13. לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר׃ 6.2. דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃ | 3.1. By night on my bed I sought him whom my soul loveth; I sought him, but I found him not. 5.13. His cheeks are as a bed of spices, As banks of sweet herbs; His lips are as lilies, Dropping with flowing myrrh. 6.2. ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies. |
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3. Hebrew Bible, Deuteronomy, 21.22, 28.39 (9th cent. BCE - 3rd cent. BCE)
| 21.22. וְכִי־יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט־מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל־עֵץ׃ 28.39. כְּרָמִים תִּטַּע וְעָבָדְתָּ וְיַיִן לֹא־תִשְׁתֶּה וְלֹא תֶאֱגֹר כִּי תֹאכְלֶנּוּ הַתֹּלָעַת׃ | 21.22. And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree;" 28.39. Thou shalt plant vineyards and dress them, but thou shalt neither drink of the wine, nor gather the grapes; for the worm shall eat them." |
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4. Hebrew Bible, Esther, 2.22 (9th cent. BCE - 3rd cent. BCE)
| 2.22. וַיִּוָּדַע הַדָּבָר לְמָרְדֳּכַי וַיַּגֵּד לְאֶסְתֵּר הַמַּלְכָּה וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי׃ | 2.22. And the thing became known to Mordecai, who told it unto Esther the queen; and Esther told the king thereof in Mordecai’s name." |
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5. Hebrew Bible, Exodus, 6.3, 12.17, 15.9, 20.5, 23.19, 33.12, 34.26, 35.33 (9th cent. BCE - 3rd cent. BCE)
| 6.3. וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶל־יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם׃ 6.3. וַיֹּאמֶר מֹשֶׁה לִפְנֵי יְהוָה הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹה׃ 12.17. וּשְׁמַרְתֶּם אֶת־הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת־צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת־הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 23.19. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 33.12. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָי׃ 34.26. רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 35.33. וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלֶאכֶת מַחֲשָׁבֶת׃ | 6.3. and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, but by My name יהוה I made Me not known to them." 12.17. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your hosts out of the land of Egypt; therefore shall ye observe this day throughout your generations by an ordice for ever." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 23.19. The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk." 33.12. And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight." 34.26. The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’" 35.33. and in cutting of stones for setting, and in carving of wood, to work in all manner of skilful workmanship." |
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6. Hebrew Bible, Genesis, 1.1, 1.3-1.5, 1.7, 1.14, 1.16, 1.21-1.22, 1.25-1.31, 2.2-2.5, 2.7-2.24, 3.1-3.13, 3.15-3.24, 4.1, 4.3-4.6, 4.8-4.16, 4.18, 4.25-4.26, 5.5, 5.9, 5.18-5.24, 5.29, 6.1-6.7, 8.2, 9.1-9.27, 12.13, 15.6, 21.8-21.21, 28.11, 37.33 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.5. וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.16. וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 1.25. וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃ 1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.4. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃ 2.5. וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.8. וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃ 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ 2.11. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ 2.12. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃ 2.13. וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃ 2.14. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃ 2.15. וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.8. וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃ 3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 3.11. וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃ 3.12. וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃ 3.13. וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.3. וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃ 4.9. וַיֹּאמֶר יְהוָה אֶל־קַיִן אֵי הֶבֶל אָחִיךָ וַיֹּאמֶר לֹא יָדַעְתִּי הֲשֹׁמֵר אָחִי אָנֹכִי׃ 4.11. וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה אֲשֶׁר פָּצְתָה אֶת־פִּיהָ לָקַחַת אֶת־דְּמֵי אָחִיךָ מִיָּדֶךָ׃ 4.12. כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃ 4.13. וַיֹּאמֶר קַיִן אֶל־יְהוָה גָּדוֹל עֲוֺנִי מִנְּשֹׂא׃ 4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ 4.15. וַיֹּאמֶר לוֹ יְהוָה לָכֵן כָּל־הֹרֵג קַיִן שִׁבְעָתַיִם יֻקָּם וַיָּשֶׂם יְהוָה לְקַיִן אוֹת לְבִלְתִּי הַכּוֹת־אֹתוֹ כָּל־מֹצְאוֹ׃ 4.16. וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ 4.18. וַיִּוָּלֵד לַחֲנוֹךְ אֶת־עִירָד וְעִירָד יָלַד אֶת־מְחוּיָאֵל וּמְחִיּיָאֵל יָלַד אֶת־מְתוּשָׁאֵל וּמְתוּשָׁאֵל יָלַד אֶת־לָמֶךְ׃ 4.25. וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃ 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.5. וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃ 5.9. וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 8.2. וַיִּבֶן נֹחַ מִזְבֵּחַ לַיהוָה וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכֹּל הָעוֹף הַטָּהֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ׃ 8.2. וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7. וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 9.14. וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃ 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.17. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.18. וַיִּהְיוּ בְנֵי־נֹחַ הַיֹּצְאִים מִן־הַתֵּבָה שֵׁם וְחָם וָיָפֶת וְחָם הוּא אֲבִי כְנָעַן׃ 9.19. שְׁלֹשָׁה אֵלֶּה בְּנֵי־נֹחַ וּמֵאֵלֶּה נָפְצָה כָל־הָאָרֶץ׃ 9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22. וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23. וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24. וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 12.13. אִמְרִי־נָא אֲחֹתִי אָתְּ לְמַעַן יִיטַב־לִי בַעֲבוּרֵךְ וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 21.8. וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק׃ 21.9. וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃ 21.11. וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ׃ 21.12. וַיֹּאמֶר אֱלֹהִים אֶל־אַבְרָהָם אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע׃ 21.13. וְגַם אֶת־בֶּן־הָאָמָה לְגוֹי אֲשִׂימֶנּוּ כִּי זַרְעֲךָ הוּא׃ 21.14. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיִּקַּח־לֶחֶם וְחֵמַת מַיִם וַיִּתֵּן אֶל־הָגָר שָׂם עַל־שִׁכְמָהּ וְאֶת־הַיֶּלֶד וַיְשַׁלְּחֶהָ וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע׃ 21.15. וַיִּכְלוּ הַמַּיִם מִן־הַחֵמֶת וַתַּשְׁלֵךְ אֶת־הַיֶּלֶד תַּחַת אַחַד הַשִּׂיחִם׃ 21.16. וַתֵּלֶךְ וַתֵּשֶׁב לָהּ מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ׃ 21.17. וַיִּשְׁמַע אֱלֹהִים אֶת־קוֹל הַנַּעַר וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל־הָגָר מִן־הַשָּׁמַיִם וַיֹּאמֶר לָהּ מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע אֱלֹהִים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם׃ 21.18. קוּמִי שְׂאִי אֶת־הַנַּעַר וְהַחֲזִיקִי אֶת־יָדֵךְ בּוֹ כִּי־לְגוֹי גָּדוֹל אֲשִׂימֶנּוּ׃ 21.19. וַיִּפְקַח אֱלֹהִים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵּא אֶת־הַחֵמֶת מַיִם וַתַּשְׁקְ אֶת־הַנָּעַר׃ 21.21. וַיֵּשֶׁב בְּמִדְבַּר פָּארָן וַתִּקַּח־לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם׃ 28.11. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 37.33. וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ טָרֹף טֹרַף יוֹסֵף׃ | 1.1. In the beginning God created the heaven and the earth." 1.3. And God said: ‘Let there be light.’ And there was light." 1.4. And God saw the light, that it was good; and God divided the light from the darkness." 1.5. And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day." 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 1.16. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars." 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good." 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’" 1.25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;" 1.30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so." 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day." 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made." 2.4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven." 2.5. No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 2.8. And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed." 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil." 2.10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads." 2.11. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;" 2.12. and the gold of that land is good; there is bdellium and the onyx stone." 2.13. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush." 2.14. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates." 2.15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles." 3.8. And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden." 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 3.10. And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’" 3.11. And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’" 3.12. And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’" 3.13. And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’" 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 3.20. And the man called his wife’s name Eve; because she was the mother of all living." 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.1. And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’" 4.3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD." 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;" 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell." 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?" 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him." 4.9. And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’" 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." 4.11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand." 4.12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’" 4.13. And Cain said unto the LORD: ‘My punishment is greater than I can bear." 4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’" 4.15. And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him." 4.16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden." 4.18. And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech." 4.25. And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’" 4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD." 5.5. And all the days that Adam lived were nine hundred and thirty years; and he died." 5.9. And Enosh lived ninety years, and begot Ke." 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters." 5.20. And all the days of Jared were nine hundred sixty and two years; and he died. ." 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’" 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 8.2. the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained." 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered." 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all." 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 9.7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ ." 9.8. And God spoke unto Noah, and to his sons with him, saying:" 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 9.10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth." 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’" 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:" 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth." 9.14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud," 9.15. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh." 9.16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’" 9.17. And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’" 9.18. And the sons of Noah, that went forth from the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan." 9.19. These three were the sons of Noah, and of these was the whole earth overspread." 9.20. And Noah, the man of the land, began and planted a vineyard." 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent." 9.22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without." 9.23. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness." 9.24. And Noah awoke from his wine, and knew what his youngest son had done unto him." 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren." 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant." 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant." 12.13. Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 21.8. And the child grew, and was weaned. And Abraham made a great feast on the day that Isaac was weaned." 21.9. And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport." 21.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’" 21.11. And the thing was very grievous in Abraham’s sight on account of his son." 21.12. And God said unto Abraham: ‘Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall seed be called to thee." 21.13. And also of the son of the bondwoman will I make a nation, because he is thy seed.’" 21.14. And Abraham arose up early in the morning, and took bread and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away; and she departed, and strayed in the wilderness of Beer-sheba." 21.15. And the water in the bottle was spent, and she cast the child under one of the shrubs." 21.16. And she went, and sat her down over against him a good way off, as it were a bow-shot; for she said: ‘Let me not look upon the death of the child.’ And she sat over against him, and lifted up her voice, and wept." 21.17. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: ‘What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is." 21.18. Arise, lift up the lad, and hold him fast by thy hand; for I will make him a great nation.’" 21.19. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink." 21.20. And God was with the lad, and he grew; and he dwelt in the wilderness, and became an archer." 21.21. And he dwelt in the wilderness of Paran; and his mother took him a wife out of the land of Egypt." 28.11. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep." 37.33. And he knew it, and said: ‘It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces.’" |
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7. Hebrew Bible, Hosea, 6.7, 9.7 (9th cent. BCE - 3rd cent. BCE)
| 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ 9.7. בָּאוּ יְמֵי הַפְּקֻדָּה בָּאוּ יְמֵי הַשִׁלֻּם יֵדְעוּ יִשְׂרָאֵל אֱוִיל הַנָּבִיא מְשֻׁגָּע אִישׁ הָרוּחַ עַל רֹב עֲוֺנְךָ וְרַבָּה מַשְׂטֵמָה׃ | 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me." 9.7. The days of visitation are come, The days of recompense are come, Israel shall know it. The prophet is a fool, the man of the spirit is mad! For the multitude of thine iniquity, the enmity is great." |
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8. Hebrew Bible, Job, 1.6-1.7, 4.12, 9.8, 20.14 (9th cent. BCE - 3rd cent. BCE)
| 1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 1.7. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃ 4.12. וְאֵלַי דָּבָר יְגֻנָּב וַתִּקַּח אָזְנִי שֵׁמֶץ מֶנְהוּ׃ 9.8. נֹטֶה שָׁמַיִם לְבַדּוֹ וְדוֹרֵךְ עַל־בָּמֳתֵי יָם׃ 20.14. לַחְמוֹ בְּמֵעָיו נֶהְפָּךְ מְרוֹרַת פְּתָנִים בְּקִרְבּוֹ׃ | 1.6. Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them." 1.7. And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’" 4.12. Now a word was secretly brought to me, And mine ear received a whisper thereof." 9.8. Who alone stretcheth out the heavens, And treadeth upon the waves of the sea." 20.14. Yet his food in his bowels is turned, It is the gall of asps within him." |
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9. Hebrew Bible, Leviticus, 2.12, 3.3, 11.42, 17.11 (9th cent. BCE - 3rd cent. BCE)
| 2.12. קָרְבַּן רֵאשִׁית תַּקְרִיבוּ אֹתָם לַיהוָה וְאֶל־הַמִּזְבֵּחַ לֹא־יַעֲלוּ לְרֵיחַ נִיחֹחַ׃ 3.3. וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַיהוָה אֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃ 11.42. כֹּל הוֹלֵךְ עַל־גָּחוֹן וְכֹל הוֹלֵךְ עַל־אַרְבַּע עַד כָּל־מַרְבֵּה רַגְלַיִם לְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ לֹא תֹאכְלוּם כִּי־שֶׁקֶץ הֵם׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ | 2.12. As an offering of first-fruits ye may bring them unto the LORD; but they shall not come up for a sweet savour on the altar." 3.3. And he shall present of the sacrifice of peace-offerings an offering made by fire unto the LORD: the fat that covereth the inwards, and all the fat that is upon the inwards," 11.42. Whatsoever goeth upon the belly, and whatsoever goeth upon all fours, or whatsoever hath many feet, even all swarming things that swarm upon the earth, them ye shall not eat; for they are a detestable thing." 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." |
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10. Hebrew Bible, Malachi, 2.9 (9th cent. BCE - 3rd cent. BCE)
| 2.9. וְגַם־אֲנִי נָתַתִּי אֶתְכֶם נִבְזִים וּשְׁפָלִים לְכָל־הָעָם כְּפִי אֲשֶׁר אֵינְכֶם שֹׁמְרִים אֶת־דְּרָכַי וְנֹשְׂאִים פָּנִים בַּתּוֹרָה׃ | 2.9. Therefore have I also made you Contemptible and base before all the people, According as ye have not kept My ways, But have had respect of persons in the law." |
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11. Hebrew Bible, Micah, 2.3 (9th cent. BCE - 3rd cent. BCE)
| 2.3. לָכֵן כֹּה אָמַר יְהוָה הִנְנִי חֹשֵׁב עַל־הַמִּשְׁפָּחָה הַזֹּאת רָעָה אֲשֶׁר לֹא־תָמִישׁוּ מִשָּׁם צַוְּארֹתֵיכֶם וְלֹא תֵלְכוּ רוֹמָה כִּי עֵת רָעָה הִיא׃ | 2.3. Therefore thus saith the LORD: Behold, against this family do I devise an evil, From which ye shall not remove your necks, Neither shall ye walk upright; for it shall be an evil time." |
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12. Hebrew Bible, Numbers, 6.3, 7.13, 7.19, 7.25, 7.31, 7.37, 7.43, 7.49, 7.55, 7.61, 7.67, 7.73, 7.79, 7.84-7.85, 11.29 (9th cent. BCE - 3rd cent. BCE)
| 6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 7.13. וְקָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.19. הִקְרִב אֶת־קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.25. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.31. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.37. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.43. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.49. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.55. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה 7.61. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.67. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.73. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.79. קָרְבָּנוֹ קַעֲרַת־כֶּסֶף אַחַת שְׁלֹשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה׃ 7.84. זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִזְרְקֵי־כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה׃ 7.85. שְׁלֹשִׁים וּמֵאָה הַקְּעָרָה הָאַחַת כֶּסֶף וְשִׁבְעִים הַמִּזְרָק הָאֶחָד כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע־מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ׃ 11.29. וַיֹּאמֶר לוֹ מֹשֶׁה הַמְקַנֵּא אַתָּה לִי וּמִי יִתֵּן כָּל־עַם יְהוָה נְבִיאִים כִּי־יִתֵּן יְהוָה אֶת־רוּחוֹ עֲלֵיהֶם׃ | 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried." 7.13. and his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.19. he presented for his offering one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.25. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.31. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.37. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.43. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.49. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.55. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.61. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.67. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.73. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.79. his offering was one silver dish, the weight thereof was a hundred and thirty shekels, one silver basin of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meal-offering;" 7.84. This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes, twelve silver basins, twelve golden pans;" 7.85. each silver dish weighing a hundred and thirty shekels, and each basin seventy; all the silver of the vessels two thousand and four hundred shekels, after the shekel of the sanctuary;" 11.29. And Moses said unto him: ‘Art thou jealous for my sake? would that all the LORD’S people were prophets, that the LORD would put His spirit upon them! ’" |
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13. Hebrew Bible, Proverbs, 4.7, 19.16, 23.31, 26.18 (9th cent. BCE - 3rd cent. BCE)
| 4.7. רֵאשִׁית חָכְמָה קְנֵה חָכְמָה וּבְכָל־קִנְיָנְךָ קְנֵה בִינָה׃ 19.16. שֹׁמֵר מִצְוָה שֹׁמֵר נַפְשׁוֹ בּוֹזֵה דְרָכָיו יומת [יָמוּת׃] 23.31. אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס [בַּכּוֹס] עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים׃ 26.18. כְּמִתְלַהְלֵהַּ הַיֹּרֶה זִקִּים חִצִּים וָמָוֶת׃ | 4.7. The beginning of wisdom is: Get wisdom; Yea, with all thy getting get understanding." 19.16. He that keepeth the commandment keepeth his soul; But he that despiseth His ways shall die." 23.31. Look not thou upon the wine when it is red, when it giveth its colour in the cup, When it glideth down smoothly;" 26.18. As a madman who casteth firebrands, Arrows, and death;" |
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14. Hebrew Bible, Psalms, 1.5, 50.8, 73.13-73.14, 91.13, 147.9 (9th cent. BCE - 3rd cent. BCE)
| 1.5. עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃ 50.8. לֹא עַל־זְבָחֶיךָ אוֹכִיחֶךָ וְעוֹלֹתֶיךָ לְנֶגְדִּי תָמִיד׃ 73.13. אַךְ־רִיק זִכִּיתִי לְבָבִי וָאֶרְחַץ בְּנִקָּיוֹן כַּפָּי׃ 73.14. וָאֱהִי נָגוּעַ כָּל־הַיּוֹם וְתוֹכַחְתִּי לַבְּקָרִים׃ 91.13. עַל־שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין׃ 147.9. נוֹתֵן לִבְהֵמָה לַחְמָהּ לִבְנֵי עֹרֵב אֲשֶׁר יִקְרָאוּ׃ | 1.5. Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous." 50.8. I will not reprove thee for thy sacrifices; and thy burnt-offerings are continually before Me." 73.13. Surely in vain have I cleansed my heart, And washed my hands in innocency;" 73.14. For all the day have I been plagued, And my chastisement came every morning." 91.13. Thou shalt tread upon the lion and asp; The young lion and the serpent shalt thou trample under feet." 147.9. He giveth to the beast his food, And to the young ravens which cry." |
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15. Hebrew Bible, 1 Kings, 2.43, 7.26, 7.36, 22.23 (8th cent. BCE - 5th cent. BCE)
| 2.43. וּמַדּוּעַ לֹא שָׁמַרְתָּ אֵת שְׁבֻעַת יְהוָה וְאֶת־הַמִּצְוָה אֲשֶׁר־צִוִּיתִי עָלֶיךָ׃ 7.26. וְעָבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשָׁן אַלְפַּיִם בַּת יָכִיל׃ 7.36. וַיְפַתַּח עַל־הַלֻּחֹת יְדֹתֶיהָ וְעַל ומסגרתיה [מִסְגְּרֹתֶיהָ] כְּרוּבִים אֲרָיוֹת וְתִמֹרֹת כְּמַעַר־אִישׁ וְלֹיוֹת סָבִיב׃ 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ | 2.43. Why then hast thou not kept the oath of the LORD, and the commandment that I have charged thee with?’" 7.26. And it was a hand-breadth thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily; it held two thousand baths." 7.36. And on the plates of the stays thereof, and on the borders thereof, he graved cherubim, lions, and palm-trees, according to the space of each, with wreaths round about." 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’" |
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16. Hebrew Bible, 1 Samuel, 3.21, 13.13 (8th cent. BCE - 5th cent. BCE)
| 13.13. וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל נִסְכָּלְתָּ לֹא שָׁמַרְתָּ אֶת־מִצְוַת יְהוָה אֱלֹהֶיךָ אֲשֶׁר צִוָּךְ כִּי עַתָּה הֵכִין יְהוָה אֶת־מַמְלַכְתְּךָ אֶל־יִשְׂרָאֵל עַד־עוֹלָם׃ | 13.13. And Shemu᾽el said to Sha᾽ul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now the Lord would have established thy kingdom upon Yisra᾽el for ever." |
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17. Hebrew Bible, 2 Samuel, 20.10 (8th cent. BCE - 5th cent. BCE)
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18. Hebrew Bible, Amos, 2.6, 5.15, 7.17 (8th cent. BCE - 6th cent. BCE)
| 2.6. כֹּה אָמַר יְהוָה עַל־שְׁלֹשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל־אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל־מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם׃ 5.15. שִׂנְאוּ־רָע וְאֶהֱבוּ טוֹב וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט אוּלַי יֶחֱנַן יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁאֵרִית יוֹסֵף׃ 7.17. לָכֵן כֹּה־אָמַר יְהוָה אִשְׁתְּךָ בָּעִיר תִּזְנֶה וּבָנֶיךָ וּבְנֹתֶיךָ בַּחֶרֶב יִפֹּלוּ וְאַדְמָתְךָ בַּחֶבֶל תְּחֻלָּק וְאַתָּה עַל־אֲדָמָה טְמֵאָה תָּמוּת וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ׃ | 2.6. Thus saith the LORD: For three transgressions of Israel, Yea, for four, I will not reverse it: Because they sell the righteous for silver, And the needy for a pair of shoes;" 5.15. Hate the evil, and love the good, And establish justice in the gate; It may be that the LORD, the God of hosts, Will be gracious unto the remt of Joseph." 7.17. Therefore thus saith the LORD: Thy wife shall be a harlot in the city, And thy sons and thy daughters shall fall by the sword, And thy land shall be divided by line; And thou thyself shalt die in an unclean land, And Israel shall surely be led away captive out of his land.’" |
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19. Hebrew Bible, Isaiah, 6.1, 27.1, 35.9, 42.1, 42.9 (8th cent. BCE - 5th cent. BCE)
| 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׃ 27.1. כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃ 27.1. בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃ 35.9. לֹא־יִהְיֶה שָׁם אַרְיֵה וּפְרִיץ חַיּוֹת בַּל־יַעֲלֶנָּה לֹא תִמָּצֵא שָׁם וְהָלְכוּ גְּאוּלִים׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 42.9. הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃ | 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." 27.1. In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea." 35.9. No lion shall be there, Nor shall any ravenous beast go up thereon, They shall not be found there; But the redeemed shall walk there;" 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 42.9. Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them." |
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20. Hebrew Bible, Jeremiah, 4.31, 25.30, 26.1, 52.18 (8th cent. BCE - 5th cent. BCE)
| 4.31. כִּי קוֹל כְּחוֹלָה שָׁמַעְתִּי צָרָה כְּמַבְכִּירָה קוֹל בַּת־צִיּוֹן תִּתְיַפֵּחַ תְּפָרֵשׂ כַּפֶּיהָ אוֹי־נָא לִי כִּי־עָיְפָה נַפְשִׁי לְהֹרְגִים׃ 26.1. בְּרֵאשִׁית מַמְלְכוּת יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה הָיָה הַדָּבָר הַזֶּה מֵאֵת יְהוָה לֵאמֹר׃ 26.1. וַיִּשְׁמְעוּ שָׂרֵי יְהוּדָה אֵת הַדְּבָרִים הָאֵלֶּה וַיַּעֲלוּ מִבֵּית־הַמֶּלֶךְ בֵּית יְהוָה וַיֵּשְׁבוּ בְּפֶתַח שַׁעַר־יְהוָה הֶחָדָשׁ׃ 52.18. וְאֶת־הַסִּרוֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַמִּזְרָקֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר־יְשָׁרְתוּ בָהֶם לָקָחוּ׃ | 4.31. For I have heard a voice as of a woman in travail, The anguish as of her that bringeth forth her first child, The voice of the daughter of Zion, that gaspeth for breath, That spreadeth her hands: ‘Woe is me, now! for my soul fainteth Before the murderers.’" 25.30. Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth." 26.1. In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from the LORD, saying:" 52.18. The pots also, and the shovels, and the snuffers, and the basins, and the pans, and all the vessels of brass wherewith they ministered, took they away." |
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21. Hebrew Bible, Joshua, 4.7 (8th cent. BCE - 5th cent. BCE)
| 4.7. וַאֲמַרְתֶּם לָהֶם אֲשֶׁר נִכְרְתוּ מֵימֵי הַיַּרְדֵּן מִפְּנֵי אֲרוֹן בְּרִית־יְהוָה בְּעָבְרוֹ בַּיַּרְדֵּן נִכְרְתוּ מֵי הַיַּרְדֵּן וְהָיוּ הָאֲבָנִים הָאֵלֶּה לְזִכָּרוֹן לִבְנֵי יִשְׂרָאֵל עַד־עוֹלָם׃ | 4.7. then ye shall say unto them: Because the waters of the Jordan were cut off before the ark of the covet of the LORD; when it passed over the Jordan, the waters of the Jordan were cut off; and these stones shall be for a memorial unto the children of Israel for ever.’" |
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22. Hebrew Bible, Ezekiel, 5.17, 11.19, 13.3, 13.18, 14.6, 14.21, 16.36, 21.3, 21.14, 22.28, 23.22, 23.28, 23.32, 23.35, 23.46, 24.6, 24.9, 24.21, 25.13, 26.15, 28.2, 28.6, 28.12, 29.3, 29.8, 30.22, 32.3, 32.11, 34.2, 34.4, 34.15, 34.17, 34.20, 36.22, 36.26-36.27, 37.5-37.6, 37.9, 37.12, 37.14 (6th cent. BCE - 5th cent. BCE)
| 5.17. וְשִׁלַּחְתִּי עֲלֵיכֶם רָעָב וְחַיָּה רָעָה וְשִׁכְּלֻךְ וְדֶבֶר וָדָם יַעֲבָר־בָּךְ וְחֶרֶב אָבִיא עָלַיִךְ אֲנִי יְהוָה דִּבַּרְתִּי׃ 11.19. וְנָתַתִּי לָהֶם לֵב אֶחָד וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי לֵב הָאֶבֶן מִבְּשָׂרָם וְנָתַתִּי לָהֶם לֵב בָּשָׂר׃ 13.3. כֹּה אָמַר אֲדֹנָי יְהוִה הוֹי עַל־הַנְּבִיאִים הַנְּבָלִים אֲשֶׁר הֹלְכִים אַחַר רוּחָם וּלְבִלְתִּי רָאוּ׃ 13.18. וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הוֹי לִמְתַפְּרוֹת כְּסָתוֹת עַל כָּל־אַצִּילֵי יָדַי וְעֹשׂוֹת הַמִּסְפָּחוֹת עַל־רֹאשׁ כָּל־קוֹמָה לְצוֹדֵד נְפָשׁוֹת הַנְּפָשׁוֹת תְּצוֹדֵדְנָה לְעַמִּי וּנְפָשׁוֹת לָכֶנָה תְחַיֶּינָה׃ 14.6. לָכֵן אֱמֹר אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מֵעַל גִּלּוּלֵיכֶם וּמֵעַל כָּל־תּוֹעֲבֹתֵיכֶם הָשִׁיבוּ פְנֵיכֶם׃ 14.21. כִּי כֹה אָמַר אֲדֹנָי יְהֹוִה אַף כִּי־אַרְבַּעַת שְׁפָטַי הָרָעִים חֶרֶב וְרָעָב וְחַיָּה רָעָה וָדֶבֶר שִׁלַּחְתִּי אֶל־יְרוּשָׁלִָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃ 16.36. כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן הִשָּׁפֵךְ נְחֻשְׁתֵּךְ וַתִּגָּלֶה עֶרְוָתֵךְ בְּתַזְנוּתַיִךְ עַל־מְאַהֲבָיִךְ וְעַל כָּל־גִּלּוּלֵי תוֹעֲבוֹתַיִךְ וְכִדְמֵי בָנַיִךְ אֲשֶׁר נָתַתְּ לָהֶם׃ 21.3. וְאַתָּה חָלָל רָשָׁע נְשִׂיא יִשְׂרָאֵל אֲשֶׁר־בָּא יוֹמוֹ בְּעֵת עֲוֺן קֵץ׃ 21.3. וְאָמַרְתָּ לְיַעַר הַנֶּגֶב שְׁמַע דְּבַר־יְהוָה כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מַצִּית־בְּךָ אֵשׁ וְאָכְלָה בְךָ כָל־עֵץ־לַח וְכָל־עֵץ יָבֵשׁ לֹא־תִכְבֶּה לַהֶבֶת שַׁלְהֶבֶת וְנִצְרְבוּ־בָהּ כָּל־פָּנִים מִנֶּגֶב צָפוֹנָה׃ 21.14. בֶּן־אָדָם הִנָּבֵא וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי אֱמֹר חֶרֶב חֶרֶב הוּחַדָּה וְגַם־מְרוּטָה׃ 23.22. לָכֵן אָהֳלִיבָה כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מֵעִיר אֶת־מְאַהֲבַיִךְ עָלַיִךְ אֵת אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם וַהֲבֵאתִים עָלַיִךְ מִסָּבִיב׃ 23.28. כִּי כֹה אָמַר אֲדֹנָי יְהוִה הִנְנִי נֹתְנָךְ בְּיַד אֲשֶׁר שָׂנֵאת בְּיַד אֲשֶׁר־נָקְעָה נַפְשֵׁךְ מֵהֶם׃ 23.32. כֹּה אָמַר אֲדֹנָי יְהֹוִה כּוֹס אֲחוֹתֵךְ תִּשְׁתִּי הָעֲמֻקָּה וְהָרְחָבָה תִּהְיֶה לִצְחֹק וּלְלַעַג מִרְבָּה לְהָכִיל׃ 23.35. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן שָׁכַחַתְּ אוֹתִי וַתַּשְׁלִיכִי אוֹתִי אַחֲרֵי גַוֵּךְ וְגַם־אַתְּ שְׂאִי זִמָּתֵךְ וְאֶת־תַּזְנוּתָיִךְ׃ 23.46. כִּי כֹּה אָמַר אֲדֹנָי יְהוִה הַעֲלֵה עֲלֵיהֶם קָהָל וְנָתֹן אֶתְהֶן לְזַעֲוָה וְלָבַז׃ 24.6. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה אוֹי עִיר הַדָּמִים סִיר אֲשֶׁר חֶלְאָתָה בָהּ וְחֶלְאָתָהּ לֹא יָצְאָה מִמֶּנָּה לִנְתָחֶיהָ לִנְתָחֶיהָ הוֹצִיאָהּ לֹא־נָפַל עָלֶיהָ גּוֹרָל׃ 24.9. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה אוֹי עִיר הַדָּמִים גַּם־אֲנִי אַגְדִּיל הַמְּדוּרָה׃ 24.21. אֱמֹר לְבֵית יִשְׂרָאֵל כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מְחַלֵּל אֶת־מִקְדָּשִׁי גְּאוֹן עֻזְּכֶם מַחְמַד עֵינֵיכֶם וּמַחְמַל נַפְשְׁכֶם וּבְנֵיכֶם וּבְנוֹתֵיכֶם אֲשֶׁר עֲזַבְתֶּם בַּחֶרֶב יִפֹּלוּ׃ 25.13. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה וְנָטִתִי יָדִי עַל־אֱדוֹם וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה וּנְתַתִּיהָ חָרְבָּה מִתֵּימָן וּדְדָנֶה בַּחֶרֶב יִפֹּלוּ׃ 26.15. כֹּה אָמַר אֲדֹנָי יְהוִה לְצוֹר הֲלֹא מִקּוֹל מַפַּלְתֵּךְ בֶּאֱנֹק חָלָל בֵּהָרֵג הֶרֶג בְּתוֹכֵךְ יִרְעֲשׁוּ הָאִיִּים׃ 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׃ 28.6. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃ 28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ 29.8. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי מֵבִיא עָלַיִךְ חָרֶב וְהִכְרַתִּי מִמֵּךְ אָדָם וּבְהֵמָה׃ 30.22. לָכֵן כֹּה־אָמַר אֲדֹנָי יְהֹוִה הִנְנִי אֶל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְשָׁבַרְתִּי אֶת־זְרֹעֹתָיו אֶת־הַחֲזָקָה וְאֶת־הַנִּשְׁבָּרֶת וְהִפַּלְתִּי אֶת־הַחֶרֶב מִיָּדוֹ׃ 32.3. שָׁמָּה נְסִיכֵי צָפוֹן כֻּלָּם וְכָל־צִדֹנִי אֲשֶׁר־יָרְדוּ אֶת־חֲלָלִים בְּחִתִּיתָם מִגְבוּרָתָם בּוֹשִׁים וַיִּשְׁכְּבוּ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃ 32.3. כֹּה אָמַר אֲדֹנָי יְהוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת־רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי׃ 32.11. כִּי כֹּה אָמַר אֲדֹנָי יְהוִה חֶרֶב מֶלֶךְ־בָּבֶל תְּבוֹאֶךָ׃ 34.2. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה אֲלֵיהֶם הִנְנִי־אָנִי וְשָׁפַטְתִּי בֵּין־שֶׂה בִרְיָה וּבֵין שֶׂה רָזָה׃ 34.2. בֶּן־אָדָם הִנָּבֵא עַל־רוֹעֵי יִשְׂרָאֵל הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם לָרֹעִים כֹּה אָמַר אֲדֹנָי יְהוִה הוֹי רֹעֵי־יִשְׂרָאֵל אֲשֶׁר הָיוּ רֹעִים אוֹתָם הֲלוֹא הַצֹּאן יִרְעוּ הָרֹעִים׃ 34.4. אֶת־הַנַּחְלוֹת לֹא חִזַּקְתֶּם וְאֶת־הַחוֹלָה לֹא־רִפֵּאתֶם וְלַנִּשְׁבֶּרֶת לֹא חֲבַשְׁתֶּם וְאֶת־הַנִּדַּחַת לֹא הֲשֵׁבֹתֶם וְאֶת־הָאֹבֶדֶת לֹא בִקַּשְׁתֶּם וּבְחָזְקָה רְדִיתֶם אֹתָם וּבְפָרֶךְ׃ 34.15. אֲנִי אֶרְעֶה צֹאנִי וַאֲנִי אַרְבִּיצֵם נְאֻם אֲדֹנָי יְהוִה׃ 34.17. וְאַתֵּנָה צֹאנִי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי שֹׁפֵט בֵּין־שֶׂה לָשֶׂה לָאֵילִים וְלָעַתּוּדִים׃ 36.22. לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 37.5. כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6. וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.9. וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃ 37.12. לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃ 37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃ | 5.17. and I will send upon you famine and evil beasts, and they shall bereave thee; and pestilence and blood shall pass through thee; and I will bring the sword upon thee. I the LORD have spoken it.’" 11.19. And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh;" 13.3. Thus saith the Lord GOD: Woe unto the vile prophets, that follow their own spirit, and things which they have not seen!" 13.18. and say: Thus saith the Lord GOD: Woe to the women that sew cushions upon all elbows, and make pads for the head of persons of every stature to hunt souls! Will ye hunt the souls of My people, and save souls alive for yourselves?" 14.6. Therefore say unto the house of Israel: Thus saith the Lord GOD: Return ye, and turn yourselves from your idols; and turn away your faces from all your abominations." 14.21. For thus saith the Lord GOD: How much more when I send My four sore judgments against Jerusalem, the sword, and the famine, and the evil beasts, and the pestilence, to cut off from it man and beast." 16.36. Thus saith the Lord GOD: Because thy filthiness was poured out, and thy nakedness uncovered through thy harlotries with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, that thou didst give unto them;" 21.3. and say to the forest of the South: Hear the word of the LORD: Thus saith the Lord GOD: Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree, it shall not be quenched, even a flaming flame; and all faces from the south to the north shall be seared thereby." 21.14. ’Son of man, prophesy, and say: Thus saith the LORD: Say: A sword, a sword, it is sharpened, And also furbished:" 23.22. Therefore, O Oholibah, thus saith the Lord GOD: Behold, I will raise up thy lovers against thee, from whom thy soul is alienated, and I will bring them against thee on every side:" 23.28. For thus saith the Lord GOD: Behold, I will deliver thee into the hand of them whom thou hatest, into the hand of them from whom thy soul is alienated;" 23.32. Thus saith the Lord GOD: Thou shalt drink of thy sister’s cup, Which is deep and large; Thou shalt be for a scorn and a derision; It is full to the uttermost." 23.35. Therefore thus saith the Lord GOD: Because thou hast forgotten Me, and cast Me behind thy back, therefore bear thou also thy lewdness and thy harlotries.’" 23.46. For thus saith the Lord GOD: An assembly shall be brought up against them, and they shall be made a horror and a spoil." 24.6. Wherefore thus saith the Lord GOD: Woe to the bloody city, to the pot whose filth is therein, and whose filth is not gone out of it! bring it out piece by piece; no lot is fallen upon it." 24.9. Therefore thus saith the Lord GOD: Woe to the bloody city! I also will make the pile great," 24.21. Speak unto the house of Israel: Thus saith the Lord GOD: Behold, I will profane My sanctuary, the pride of your power, the desire of your eyes, and the longing of your soul; and your sons and your daughters whom ye have left behind shall fall by the sword." 25.13. therefore thus saith the Lord GOD: I will stretch out My hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman, even unto Dedan shall they fall by the sword." 26.15. Thus saith the Lord GOD to Tyre: Shall not the isles shake at the sound of thy fall, when the wounded groan, when the slaughter is made in the midst of thee?" 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—" 28.6. Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God;" 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," 29.3. speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself." 29.8. Therefore thus saith the Lord GOD: Behold, I will bring a sword upon thee, and will cut off from thee man and beast." 30.22. Therefore thus saith the Lord GOD: Behold, I am against Pharaoh king of Egypt, and will break his arms, the strong, and that which was broken; and I will cause the sword to fall out of his hand." 32.3. Thus saith the Lord GOD: I will therefore spread out My net over thee With a company of many peoples; And they shall bring thee up in My net." 32.11. For thus saith the Lord GOD: The sword of the king of Babylon shall come upon thee." 34.2. ’Son of man, prophesy against the shepherds of Israel, prophesy, and say unto them, even to the shepherds: Thus saith the Lord GOD: Woe unto the shepherds of Israel that have fed themselves! should not the shepherds feed the sheep?" 34.4. The weak have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought back that which was driven away, neither have ye sought that which was lost; but with force have ye ruled over them and with rigour." 34.15. I will feed My sheep, and I will cause them to lie down, saith the Lord GOD." 34.17. And as for you, O My flock, thus saith the Lord GOD: Behold, I judge between cattle and cattle, even the rams and the he-goats." 34.20. Therefore thus saith the Lord GOD unto them: Behold, I, even I, will judge between the fat cattle and the lean cattle." 36.22. Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them." 37.5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live." 37.6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’" 37.9. Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’" 37.12. Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel." 37.14. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’" |
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23. Hebrew Bible, Ecclesiastes, 8.5 (5th cent. BCE - 2nd cent. BCE)
| 8.5. שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע וְעֵת וּמִשְׁפָּט יֵדַע לֵב חָכָם׃ | 8.5. Whoso keepeth the commandment shall know no evil thing; And a wise man’s heart discerneth time and judgment." |
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24. Hebrew Bible, Zechariah, 1.14, 1.16-1.17, 2.12, 6.12, 7.9, 9.15, 14.20 (5th cent. BCE - 4th cent. BCE)
| 1.14. וַיֹּאמֶר אֵלַי הַמַּלְאָךְ הַדֹּבֵר בִּי קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת קִנֵּאתִי לִירוּשָׁלִַם וּלְצִיּוֹן קִנְאָה גְדוֹלָה׃ 1.16. לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 1.17. עוֹד קְרָא לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת עוֹד תְּפוּצֶינָה עָרַי מִטּוֹב וְנִחַם יְהוָה עוֹד אֶת־צִיּוֹן וּבָחַר עוֹד בִּירוּשָׁלִָם׃ 2.12. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃ 6.12. וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃ 7.9. כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר מִשְׁפַּט אֱמֶת שְׁפֹטוּ וְחֶסֶד וְרַחֲמִים עֲשׂוּ אִישׁ אֶת־אָחִיו׃ 9.15. יְהוָה צְבָאוֹת יָגֵן עֲלֵיהֶם וְאָכְלוּ וְכָבְשׁוּ אַבְנֵי־קֶלַע וְשָׁתוּ הָמוּ כְּמוֹ־יָיִן וּמָלְאוּ כַּמִּזְרָק כְּזָוִיּוֹת מִזְבֵּחַ׃ | 1.14. so the angel that spoke with me said unto me: ‘Proclaim thou, saying: Thus saith the LORD of hosts: I am jealous for Jerusalem and for Zion with a great jealousy;" 1.16. Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem." 1.17. Again, proclaim, saying: Thus saith the LORD of hosts: My cities shall again overflow with prosperity; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.’" 2.12. For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye." 6.12. and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD;" 7.9. ’Thus hath the LORD of hosts spoken, saying: Execute true judgment, and show mercy and compassion every man to his brother;" 9.15. The LORD of hosts will defend them; And they shall devour, and shall tread down the sling-stones; And they shall drink, and make a noise as through wine; And they shall be filled like the basins, like the corners of the altar." 14.20. In that day shall there be upon the bells of the horses: HOLY UNTO THE LORD; and the pots in the LORD’S house shall be like the basins before the altar." |
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25. Aristotle, Rhetoric, 2.12.3-2.12.5, 2.12.7-2.12.11 (4th cent. BCE - 4th cent. BCE)
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26. Septuagint, Tobit, 3.10, 7.7, 13.14 (4th cent. BCE - 2nd cent. BCE)
| 3.10. When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave. 7.7. And he blessed him and exclaimed, "Son of that good and noble man!" When he heard that Tobit had lost his sight, he was stricken with grief and wept. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. |
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27. Anon., Jubilees, 1.20, 2.8-2.14, 10.8, 10.11, 15.33, 17.15-17.18, 48.2-48.4, 48.9-48.10 (2nd cent. BCE - 2nd cent. BCE)
| 1.20. And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength 2.8. And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day--half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. 2.9. And this was the only work (God) created on the second day. 2.10. And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear. 2.11. And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared. 2.12. And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth 2.13. and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all (plants after their kind). 2.14. These four great works God created on the third day. 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 15.33. For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people. 17.15. And an angel of God, one of the holy ones, said unto her, "Why weepest thou, Hagar? Arise, take the child, and hold him in thine hand; for God hath heard thy voice, and hath seen the child. 17.16. And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink 17.17. and she arose and went towards the wilderness of Paran. brAnd the child grew and became an archer, and God was with him; 17.18. and his mother took him a wife from among the daughters of Egypt. brAnd she bare him a son, and he called his name Nebaioth; for she said, "The Lord was nigh to me when I called upon him. 48.2. And thou didst return into Egypt in the second week in the second year in the fiftieth jubilee. 48.3. And thou thyself knowest what He spake unto thee on Mount Sinai, and what prince Mastêmâ desired to do with thee when thou wast returning into Egypt on the way when thou didst meet him at the lodging-place. 48.4. Did he not with all his power seek to slay thee and deliver the Egyptians out of thy hand when he saw that thou wast sent to execute judgment and vengeance on the Egyptians? 48.9. and on all their idols the Lord took vengeance and burned them with fire. 48.10. And everything was sent through thy hand, that thou shouldst declare (these things) before they were done, and thou didst speak with the king of Egypt before all his servants and before his people. |
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28. Anon., Psalms of Solomon, 17.37 (2nd cent. BCE - 1st cent. BCE)
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29. Anon., Testament of Dan, 6.4 (2nd cent. BCE - 2nd cent. CE)
| 6.4. For he knoweth that upon the day on which Israel shall repent, the kingdom of the enemy shall be brought to an end. |
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30. Anon., Testament of Job, 47.10 (2nd cent. BCE - 2nd cent. CE)
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31. Anon., Testament of Reuben, 4.7 (2nd cent. BCE - 2nd cent. CE)
| 4.7. For many hath fornication destroyed; because, though a man be old or noble, or rich or poor, he bringeth reproach upon himself with the sons of men and derision with Beliar. |
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32. Anon., Testament of Judah, 25.3 (2nd cent. BCE - 2nd cent. CE)
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33. Dead Sea Scrolls, Damascus Covenant, 5.18, 16.5 (2nd cent. BCE - 1st cent. CE)
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34. Dead Sea Scrolls, War Scroll, 1.1, 13.4, 13.11-13.12, 17.5-17.6 (2nd cent. BCE - 1st cent. CE)
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35. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.18, 16.5 (2nd cent. BCE - 1st cent. CE)
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36. Dead Sea Scrolls, Community Rule, 2.2, 3.23 (2nd cent. BCE - 1st cent. CE)
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37. Hebrew Bible, Daniel, 2.5-2.6, 2.9, 2.11, 2.16, 2.24, 2.26, 2.28-2.30, 6.14, 7.16 (2nd cent. BCE - 2nd cent. BCE)
| 2.5. עָנֵה מַלְכָּא וְאָמַר לכשדיא [לְכַשְׂדָּאֵי] מִלְּתָא מִנִּי אַזְדָּא הֵן לָא תְהוֹדְעוּנַּנִי חֶלְמָא וּפִשְׁרֵהּ הַדָּמִין תִּתְעַבְדוּן וּבָתֵּיכוֹן נְוָלִי יִתְּשָׂמוּן׃ 2.6. וְהֵן חֶלְמָא וּפִשְׁרֵהּ תְּהַחֲוֺן מַתְּנָן וּנְבִזְבָּה וִיקָר שַׂגִּיא תְּקַבְּלוּן מִן־קֳדָמָי לָהֵן חֶלְמָא וּפִשְׁרֵהּ הַחֲוֺנִי׃ 2.9. דִּי הֵן־חֶלְמָא לָא תְהוֹדְעֻנַּנִי חֲדָה־הִיא דָתְכוֹן וּמִלָּה כִדְבָה וּשְׁחִיתָה הזמנתון [הִזְדְּמִנְתּוּן] לְמֵאמַר קָדָמַי עַד דִּי עִדָּנָא יִשְׁתַּנֵּא לָהֵן חֶלְמָא אֱמַרוּ לִי וְאִנְדַּע דִּי פִשְׁרֵהּ תְּהַחֲוֻנַּנִי׃ 2.11. וּמִלְּתָא דִי־מַלְכָּה שָׁאֵל יַקִּירָה וְאָחֳרָן לָא אִיתַי דִּי יְחַוִּנַּהּ קֳדָם מַלְכָּא לָהֵן אֱלָהִין דִּי מְדָרְהוֹן עִם־בִּשְׂרָא לָא אִיתוֹהִי׃ 2.16. וְדָנִיֵּאל עַל וּבְעָה מִן־מַלְכָּא דִּי זְמָן יִנְתֵּן־לֵהּ וּפִשְׁרָא לְהַחֲוָיָה לְמַלְכָּא׃ 2.24. כָּל־קֳבֵל דְּנָה דָּנִיֵּאל עַל עַל־אַרְיוֹךְ דִּי מַנִּי מַלְכָּא לְהוֹבָדָה לְחַכִּימֵי בָבֶל אֲזַל וְכֵן אֲמַר־לֵהּ לְחַכִּימֵי בָבֶל אַל־תְּהוֹבֵד הַעֵלְנִי קֳדָם מַלְכָּא וּפִשְׁרָא לְמַלְכָּא אֲחַוֵּא׃ 2.26. עָנֵה מַלְכָּא וְאָמַר לְדָנִיֵּאל דִּי שְׁמֵהּ בֵּלְטְשַׁאצַּר האיתיך [הַאִיתָךְ] כָּהֵל לְהוֹדָעֻתַנִי חֶלְמָא דִי־חֲזֵית וּפִשְׁרֵהּ׃ 2.28. בְּרַם אִיתַי אֱלָהּ בִּשְׁמַיָּא גָּלֵא רָזִין וְהוֹדַע לְמַלְכָּא נְבוּכַדְנֶצַּר מָה דִּי לֶהֱוֵא בְּאַחֲרִית יוֹמַיָּא חֶלְמָךְ וְחֶזְוֵי רֵאשָׁךְ עַל־מִשְׁכְּבָךְ דְּנָה הוּא׃ 2.29. אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃ 6.14. בֵּאדַיִן עֲנוֹ וְאָמְרִין קֳדָם מַלְכָּא דִּי דָנִיֵּאל דִּי מִן־בְּנֵי גָלוּתָא דִּי יְהוּד לָא־שָׂם עליך [עֲלָךְ] מַלְכָּא טְעֵם וְעַל־אֱסָרָא דִּי רְשַׁמְתָּ וְזִמְנִין תְּלָתָה בְּיוֹמָא בָּעֵא בָּעוּתֵהּ׃ 7.16. קִרְבֵת עַל־חַד מִן־קָאֲמַיָּא וְיַצִּיבָא אֶבְעֵא־מִנֵּהּ עַל־כָּל־דְּנָה וַאֲמַר־לִי וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי׃ | 2.5. The king answered and said to the Chaldeans: ‘The thing is certain with me; if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill." 2.6. But if ye declare the dream and the interpretation thereof, ye shall receive of me gifts and rewards and great honour; only declare unto me the dream and the interpretation thereof.’" 2.9. that, if ye make not known unto me the dream, there is but one law for you; and ye have agreed together to speak before me lying and corrupt words, till the time be changed; only tell me the dream, and I shall know that ye can declare unto me the interpretation thereof.’" 2.11. And it is a hard thing that the king asketh, and there is none other that can declare it before the king, except the gods, whose dwelling is not with flesh.’" 2.16. Then Daniel went in, and desired of the king that he would give him time, that he might declare unto the king the interpretation." 2.24. Therefore Daniel went in unto Arioch, whom the king had appointed to destroy the wise men of Babylon; he went and said thus unto him: ‘Destroy not the wise men of Babylon; bring me in before the king, and I will declare unto the king the interpretation.’" 2.26. The king spoke and said to Daniel, whose name was Belteshazzar: ‘Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?’" 2.28. but there is a God in heaven that revealeth secrets, and He hath made known to the king Nebuchadnezzar what shall be in the end of days. Thy dream, and the visions of thy head upon thy bed, are these:" 2.29. as for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass." 2.30. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart." 6.14. Then answered they and said before the king: ‘That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.’" 7.16. I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:" |
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38. Septuagint, 1 Maccabees, 2.8, 2.23 (2nd cent. BCE - 2nd cent. BCE)
| 2.8. Her temple has become like a man without honor; 2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command. |
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39. Septuagint, Ecclesiasticus (Siracides), 2.12-2.13, 17.10, 30.5, 36.1, 38.22, 40.23 (2nd cent. BCE - 2nd cent. BCE)
| 2.12. Woe to timid hearts and to slack hands,and to the sinner who walks along two ways! 30.5. while alive he saw and rejoiced,and when he died he was not grieved; 36.1. Have mercy upon us, O Lord, the God of all, and look upon us 36.1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves. 38.22. Remember my doom, for yours is like it:yesterday it was mine, and today it is yours. 40.23. A friend or a companion never meets one amiss,but a wife with her husband is better than both. |
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40. Septuagint, Wisdom of Solomon, 2.12-2.13, 36.1 (2nd cent. BCE - 1st cent. BCE)
| 2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.13. He professes to have knowledge of God,and calls himself a child of the Lord. |
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41. Anon., Sibylline Oracles, 2.67, 3.63, 3.73 (1st cent. BCE - 5th cent. CE)
| 2.67. Which is another's. Speak not what is false 3.63. Endamage Rome. And perish shall all men 3.73. When there shall pass among all men a stench |
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42. Ovid, Fasti, 2.849 (1st cent. BCE - 1st cent. CE)
| 2.849. The gaping wound was seen. Brutus, with a shout |
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43. Philo of Alexandria, On The Cherubim, 52 (1st cent. BCE - 1st cent. CE)
| 52. Therefore is it seemly that the uncreated and unchangeable God should ever sow the ideas of immortal and virgin virtues in a woman who is transformed into the appearance of virginity? Why, then, O soul, since it is right for you to dwell as a virgin in the house of God, and to cleave to wisdom, do you stand aloof from these things, and rather embrace the outward sense, which makes you effeminate and pollutes you? Therefore, you shall bring forth an offspring altogether polluted and altogether destructive, the fratricidal and accursed Cain, a possession not to be sought after; for the name Cain being interpreted means possession. XVI. 52. But we must consider, with all the accuracy possible, each of these oracles separately, not looking upon any one of them as superfluous. Now the best beginning of all living beings is God, and of all virtues, piety. And we must, therefore, speak of these two principles in the first place. There is an error of no small importance which has taken possession of the greater portion of mankind concerning a subject which was likely by itself, or, at least, above all other subjects, to have been fixed with the greatest correctness and truth in the mind of every one; |
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44. Philo of Alexandria, On Giants, 11-18, 6-10 (1st cent. BCE - 1st cent. CE)
| 10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life? |
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45. Philo of Alexandria, On The Creation of The World, 135, 146, 157-159, 134 (1st cent. BCE - 1st cent. CE)
| 134. After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature. |
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46. Philo of Alexandria, On Dreams, 1.34 (1st cent. BCE - 1st cent. CE)
| 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul. |
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47. Philo of Alexandria, On The Special Laws, 4.123 (1st cent. BCE - 1st cent. CE)
| 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. |
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48. Philo of Alexandria, On The Virtues, 203 (1st cent. BCE - 1st cent. CE)
| 203. But why should I speak of these men, and pass over the first man who was created out of the earth? who, in respect of the nobleness of his birth can be compared to no mortal whatever, inasmuch as he was fashioned by the hand of God, and invested with a form in the likeness of a human body by the very perfection of all plastic art. And he was also thought worthy of a soul, which was derived from no being who had as yet come into existence by being created, but God breathed into him as much of his own power as mortal nature was capable of receiving. Was it not, then a perfect excess of all nobleness, which could not possibly come into comparison with any other which is ever spoken of as favours? |
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49. Philo of Alexandria, On The Contemplative Life, 55, 54 (1st cent. BCE - 1st cent. CE)
| 54. Accordingly, seven tables, and often more, are brought in, full of every kind of delicacy which earth, and sea, and rivers, and air produce, all procured with great pains, and in high condition, composed of terrestrial, and acquatic, and flying creatures, every one of which is different both in its mode of dressing and in its seasoning. And that no description of thing existing in nature may be omitted, at the last dishes are brought in full of fruits, besides those which are kept back for the more luxurious portion of the entertainment, and for what is called the dessert; |
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50. Philo of Alexandria, Allegorical Interpretation, 3.161 (1st cent. BCE - 1st cent. CE)
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51. Philo of Alexandria, Who Is The Heir, 55-57, 283 (1st cent. BCE - 1st cent. CE)
| 283. These then are the things of the body; but the intellectual and heavenly race of the soul will ascend to the purest aether as to its father. For the fifth essence, as the account of the ancients tells us, may be a certain one, which brings things round in a cycle, differing from the other four as being superior to them, from which the stars and the whole heavens appear to be generated, and of which, as a natural consequence, one must lay it down that the human soul is a fragment. LVIII. |
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52. Philo of Alexandria, That The Worse Attacks The Better, 83-84, 80 (1st cent. BCE - 1st cent. CE)
| 80. for in many places of the law as given by Moses, he pronounces the blood to be the essence of the soul or of life, saying distinctly, "For the life of all flesh is the blood Thereof." And when the Creator of all living things first began to make man, after the creation of the heaven and the earth, and all the things which are between the two, Moses says, "And he breathed into his face the breath of life, and man became a living soul," showing again by this expression that it is the breath which is the essence of the life. |
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53. Anon., 2 Baruch, 56.6 (1st cent. CE - 2nd cent. CE)
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54. Anon., The Life of Adam And Eve, 4.1-4.2, 9.3, 14.3, 18.4, 23.3, 28.1-28.4, 29.6, 39.2, 43.1 (1st cent. CE - 5th cent. CE)
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55. Josephus Flavius, Jewish Antiquities, 1.35, 1.37, 1.41, 1.46, 1.49, 1.51, 2.177, 2.179, 2.181 (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. |
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56. New Testament, 1 John, 2.13-2.14, 3.24, 4.13 (1st cent. CE - 1st cent. CE)
| 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. |
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57. New Testament, 1 Corinthians, 2.8, 11.7, 12.3, 15.22 (1st cent. CE - 1st cent. CE)
| 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 15.22. For as inAdam all die, so also in Christ all will be made alive. |
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58. New Testament, 2 Corinthians, 1.22, 4.17, 5.5, 7.10 (1st cent. CE - 1st cent. CE)
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59. New Testament, 2 Thessalonians, 3.3 (1st cent. CE - 1st cent. CE)
| 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one. |
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60. New Testament, 2 Timothy, 1.7 (1st cent. CE - 1st cent. CE)
| 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. |
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61. New Testament, Acts, 5.32, 15.8 (1st cent. CE - 2nd cent. CE)
| 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. |
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62. New Testament, Apocalypse, 12.9, 20.2 (1st cent. CE - 1st cent. CE)
| 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years |
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63. New Testament, Ephesians, 6.16 (1st cent. CE - 1st cent. CE)
| 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. |
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64. New Testament, Philippians, 2.7 (1st cent. CE - 1st cent. CE)
| 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. |
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65. New Testament, Romans, 1.27, 2.9, 5.3, 7.8, 7.13, 7.20, 11.8, 15.18 (1st cent. CE - 1st cent. CE)
| 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed |
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66. New Testament, John, 4.25, 6.70-6.71, 12.4-12.6, 13.2, 16.11, 17.15 (1st cent. CE - 1st cent. CE)
| 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 6.70. He answered them, "Didn't I choose you, the twelve, and one of you is a devil? 6.71. Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him 16.11. about judgment, because the prince of this world has been judged. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. |
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67. New Testament, Luke, 10.19, 11.15-11.19 (1st cent. CE - 1st cent. CE)
| 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.17. But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls. 11.18. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 11.19. But if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore will they be your judges. |
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68. New Testament, Mark, 3.22 (1st cent. CE - 1st cent. CE)
| 3.22. The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons. |
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69. New Testament, Matthew, 3.3, 4.3, 5.37, 12.24-12.27, 13.19, 13.38-13.39, 20.10 (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. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. |
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70. Anon., Genesis Rabba, 20.5, 56.1, 56.6 (2nd cent. CE - 5th cent. CE)
| 20.5. עַל גְּחֹנְךָ תֵלֵךְ (בראשית ג, יד), בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל גְּחֹנְךָ תֵלֵךְ, יָרְדוּ מַלְאֲכֵי הַשָּׁרֵת וְקָצְצוּ יָדָיו וְרַגְלָיו, וְהָיָה קוֹלוֹ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, בָּא נָחָשׁ לְלַמֵּד עַל מַפַּלְתָּהּ שֶׁל מִצְרַיִם וְנִמְצָא לָמֵד מִמֶּנָּה, שֶׁנֶּאֱמַר (ירמיה מו, כב): קוֹלָהּ כַּנָּחָשׁ יֵלֵךְ, רַבִּי יוּדָן וְרַבִּי הוּנָא, חַד מִנְהוֹן אָמַר אַתָּה גָּרַמְתָּ לַבְּרִיּוֹת שֶׁיְהוּ מְהַלְּכֵי גְּחוּנִים עַל מֵתֵיהֶם, אַף אַתָּה עַל גְּחֹנְךָ תֵלֵךְ. אָמַר רַבִּי אֱלִיעֶזֶר אַף קִלְּלָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יֵשׁ בָּהּ בְּרָכָה, אָמַר אִלּוּלֵי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל גְּחֹנְךָ תֵלֵךְ, הֵיאַךְ הָיָה בּוֹרֵחַ לַכֹּתֶל וְנִכְנַס לַחֹר וְנִצֹּל. (בראשית ג, יד): וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ, אָמַר רַבִּי חִילְפָאי לֹא עָפָר מִכָּל צַד אֶלָּא בּוֹקֵעַ וְיוֹרֵד עַד שֶׁהוּא מַגִּיעַ לְסֶלַע וְשׁוֹמֵט גִּידִין שֶׁל אֲדָמָה וְאוֹכֵל. אָמַר רַבִּי לֵוִי לֶעָתִיד לָבוֹא הַכֹּל מִתְרַפְּאִין חוּץ מִנָּחָשׁ וְגִבְעוֹנִים, נָחָשׁ שֶׁנֶּאֱמַר (ישעיה סה, כה): וְנָחָשׁ עָפָר לַחְמוֹ לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ וגו', גִּבְעוֹנִים (יחזקאל מח, יט): וְהָעֹבֵד הָעִיר יַעַבְדוּהוּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל, רַבִּי אָסֵי וְרַבִּי הוֹשַׁעְיָא בְּשֵׁם רַבִּי אַחָא אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי עֲשִׂיתִיךָ מֶלֶךְ עַל הַבְּהֵמָה וְעַל הַחַיָּה וְאַתָּה לֹא בִּקַּשְׁתָּ, אֲנִי עֲשִׂיתִיךָ שֶׁתְּהֵא מְהַלֵּךְ קוֹמְמִיּוּת כְּאָדָם, וְאַתָּה לֹא בִּקַּשְׁתָּ, עַל גְּחֹנְךָ תֵלֵךְ. אֲנִי עֲשִׂיתִיךָ שֶׁתְּהֵא אוֹכֵל מַאֲכָלוֹת כְּאָדָם, וְאַתָּה לֹא בִּקַּשְׁתָּ, וְעָפָר תֹּאכַל כָּל יְמֵי חַיֶּיךָ, אַתָּה בִּקַּשְׁתָּ לַהֲרֹג אֶת הָאָדָם וְלִשָֹּׂא אֶת חַוָּה, וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה, הֱוֵי מַה שֶּׁבִּקֵּשׁ לֹא נִתַּן לוֹ, וּמַה שֶּׁבְּיָדוֹ נִטַּל מִמֶּנּוּ. וְכֵן מָצִינוּ בְּקַיִן וּבְקֹרַח וּבִלְעָם וּבְדוֹאֵג וַאֲחִיתֹפֶל וְגֵיחֲזִי וְאַבְשָׁלוֹם וּבַאֲדוֹנִיָּהוּ וּבְעֻזִּיָּהוּ וּבְהָמָן, מַה שֶׁבִּקְּשׁוּ לֹא נִתַּן לָהֶם, וּמַה שֶּׁבְּיָדָם נִטַּל מֵהֶם. 56.1. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו (בראשית כב, ד), כְּתִיב (הושע ו, ב): יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל שְׁבָטִים, כְּתִיב (בראשית מב, יח): וַיֹּאמֶר אֲלֵהֶם יוֹסֵף בַּיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מְרַגְלִים, שֶׁנֶּאֱמַר (יהושע ב, טז): וְנַחְבֵּתֶם שָׁמָּה שְׁלשֶׁת יָמִים, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות יט, טז): וַיְהִי בַיּוֹם הַשְּׁלִישִׁי, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל יוֹנָה, דִּכְתִיב (יונה ב, א): וַיְהִי יוֹנָה בִּמְעֵי הַדָּגָה שְׁלשָׁה יָמִים וּשְׁלשָׁה לֵילוֹת, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל עוֹלֵי גוֹלָה, דִּכְתִיב (עזרא ח, לב): וַנֵּשֶׁב שָׁם יָמִים שְׁלשָׁה, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל תְּחִיַּת הַמֵּתִים, דִּכְתִיב: יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ, בַּיּוֹם הַשְּׁלִישִׁי שֶׁל אֶסְתֵּר, (אסתר ה, א): וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת, לָבְשָׁה מַלְכוּת בֵּית אָבִיהָ. בְּאֵיזֶה זְכוּת, רַבָּנָן וְרַבִּי לֵוִי, רַבָּנָן אָמְרֵי בִּזְכוּת יוֹם הַשְּׁלִישִׁי שֶׁל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר: וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר. וְרַבִּי לֵוִי אָמַר בִּזְכוּת שֶׁל יוֹם שְׁלִישִׁי שֶׁל אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: בַּיּוֹם הַשְּׁלִישִׁי. וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק, מָה רָאָה רָאָה עָנָן קָשׁוּר בָּהָר, אָמַר דּוֹמֶה שֶׁאוֹתוֹ מָקוֹם שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַקְרִיב אֶת בְּנִי שָׁם. 56.1. וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה (בראשית כב, יד), רַבִּי יוֹחָנָן אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים בְּשָׁעָה שֶׁאָמַרְתָּ לִי (בראשית כב, ב): קַח נָא אֶת בִּנְךָ אֶת יְחִידְךָ, הָיָה לִי מַה לְּהָשִׁיב, אֶתְמוֹל אָמַרְתָּ (בראשית כא, כב): כִּי בְיִצְחָק וגו', וְעַכְשָׁו קַח נָא אֶת בִּנְךָ וגו' וְחַס וְשָׁלוֹם לֹא עָשִׂיתִי כֵן אֶלָּא כָּבַשְׁתִּי רַחֲמַי לַעֲשׂוֹת רְצוֹנְךָ, יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ בְּשָׁעָה שֶׁיִּהְיוּ בָּנָיו שֶׁל יִצְחָק בָּאִים לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים תְּהֵא נִזְכַּר לָהֶם אוֹתָהּ הָעֲקֵדָה וְתִתְמַלֵּא עֲלֵיהֶם רַחֲמִים. אַבְרָהָם קָרָא אוֹתוֹ יִרְאֶה, שֶׁנֶּאֱמַר: וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה. שֵׁם קָרָא אוֹתוֹ שָׁלֵם, שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קוֹרֵא אֲנִי אוֹתוֹ יִרְאֶה כְּשֵׁם שֶׁקָּרָא אוֹתוֹ אַבְרָהָם, שֵׁם אָדָם צַדִּיק מִתְרָעֵם, וְאִם קוֹרֵא אֲנִי אוֹתוֹ שָׁלֵם, אַבְרָהָם אָדָם צַדִּיק מִתְרָעֵם, אֶלָּא הֲרֵינִי קוֹרֵא אוֹתוֹ יְרוּשָׁלַיִם כְּמוֹ שֶׁקָּרְאוּ שְׁנֵיהֶם, יִרְאֶה שָׁלֵם, יְרוּשָׁלַיִם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר עַד שֶׁהוּא שָׁלֵם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא סֻכָּה וְהָיָה מִתְפַּלֵּל בְּתוֹכָהּ, שֶׁנֶּאֱמַר (תהלים עו, ג): וַיְהִי בְשָׁלֵם סֻכּוֹ וּמְעוֹנָתוֹ בְּצִיּוֹן, וּמָה הָיָה אוֹמֵר יְהִי רָצוֹן שֶׁאֶרְאֶה בְּבִנְיַן בֵּיתִי. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ חָרֵב וּבָנוּי חָרֵב וּבָנוּי, שֶׁנֶּאֱמַר: שֵׁם הַמָּקוֹם הַהוּא ה' יִרְאֶה, הֲרֵי בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (דברים טז, טז): שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה. אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ה', הֲרֵי חָרֵב, שֶׁנֶּאֱמַר (איכה ה, יח): עַל הַר צִיּוֹן שֶׁשָּׁמֵם. ה' יֵרָאֶה, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כָּעִנְיָן שֶׁנֶּאֱמַר (תהלים קב, יז): כִּי בָנָה ה' צִיּוֹן נִרְאָה בִּכְבוֹדוֹ. 56.6. וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת (בראשית כב, י), רַב בְּעָא קוֹמֵי רַבִּי חִיָּא רַבָּה מִנַּיִן לִשְׁחִיטָה שֶׁהִיא בְּדָבָר הַמִּטַּלְטֵל, מִן הָכָא, וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ. אֲמַר לֵיהּ אִין מִן הַהַגָּדָה אֲמַר לָךְ, חָזַר הוּא בֵּיהּ, וְאִין מִן אוּלְפָּן אֲמַר לָךְ, לֵית הוּא חָזַר בֵּיהּ, דְּתָנֵי לֵוִי הָיוּ נְעוּצִים מִתְּחִלָּתָן הֲרֵי אֵלּוּ פְּסוּלִים, תְּלוּשִׁין וּנְעָצָן הֲרֵי אֵלּוּ כְּשֵׁרִים, דִּתְנַן הַשּׁוֹחֵט בְּמַגַּל יָד בְּמַגַּל קָצִיר וּבְצֹר וּבְקָנֶה, שְׁחִיטָתוֹ כְּשֵׁרָה. אָמַר רַבִּי יוֹסֵי חֲמִשָּׁה דְבָרִים נֶאֶמְרוּ בִּקְרוּמִיּוֹת שֶׁל קָנֶה, אֵין שׁוֹחֲטִין בָּהּ, וְאֵין מוֹהֲלִין בָּהּ, וְאֵין חוֹתְכִין בָּהּ בָּשָׂר, וְאֵין מְקַנְחִין בָּהּ אֶת הַיָּדַיִם, וְלֹא מְחַצִּין בָּהּ אֶת הַשִּׁנַּיִם, מִפְּנֵי שֶׁרוּחַ רָעָה שׁוֹכֶנֶת עָלָיו. | 20.5. ... [The snake was created] “ruler over beast and animal / melekh `al hab’heimah v`al hachayah” [and] “erect like Adam / qom’miyut k’adam”" 56.1. “On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and Rabbi Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) Rabbi Levi said: in the merit of the third day of our father Avraham, as it says \"On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son." 56.6. And Abraham stretched forth his hand, and took the knife (Gen. 22:10). Rav asked R. Hiyya the Elder: How do we know that ritual slaughtering must be with a movable object? From here: \"And Abraham stretched forth his hand, and took the knife\" — he said: if he told you this from a Haggadah, he might retract; and if he stated it as a tradition, he cannot not retract from it, since Levi taught: If they [sharp flints] were attached [to the ground or rocks] from the very beginning, they are unfit; but if they had been originally detached but subsequently fixed in the ground, they are fit, since we learned: \"If one slaughters with a hand-sickle, a harvest sickle, a flint, or a reed, the slaughtering is fit.\" Said Rabbi Yosei: Five things were said of a reed stalk: You may not slaughter, circumcise, cut meat, wipe your hands, nor pick your teeth with it, because an evil spirit rests upon it." |
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71. Hippolytus, Refutation of All Heresies, 5.6, 5.9-5.10, 5.15, 5.19-5.22, 5.19.19-5.19.21 (2nd cent. CE - 3rd cent. CE)
| 5.10. It has been easily made evident to all, that the heresy of the Peratae is altered in name only from the (art) of the astrologers. And the rest of the books of these (heretics) contain the same method, if it were agreeable to any one to wade through them all. For, as I said, they suppose that the causes of the generation of all begotten things are things unbegotten and superjacent, and that the world with us has been produced after the mode of emanation, which (world) they denominate formal. And (they maintain) that all those stars together which are beheld in the firmament have been causes of the generation of this world. They have, however, altered the name of these, as one may perceive from the Proastioi by means of a comparison (of the two systems). And secondly, according to the same method as that whereby the world was made from a supernal emanation, they affirm that in this manner objects here derive from the emanation of the stars their generation, and corruption, and arrangement. Since, then, astrologers are acquainted with the horoscope, and meridian, and setting, and the point opposite the meridian; and since these stars occupy at different times different positions in space, on account of the perpetual revolution of the universe, there are (necessarily) at different periods different declinations towards a centre, and (different) ascensions to centres. (Now the Peratic here-ties), affixing an allegorical import to this arrangement of the astrologers, delineate the centre, as it were, a god and monad and lord over universal generation, whereas the declination (is regarded by them as a power) on the left, and ascension on the right. When any one, therefore, falling in with the treatises of these (heretics), finds mention among them of right or left power, let him recur to the centre, and the declination, and the ascension (of the Chaldean sages, and) he will clearly observe that the entire system of these (Peratae) consists of the astrological doctrine. 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. 5.21. This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father of all begotten things, devoid of prescience, and invisible. And the female (principle) is devoid of prescience, passionate, two-minded, two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus.... And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan, Pharao, Carcamenos, (and) Lathen. of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: God planted a garden in Eden towards the east, that is, towards the face of Edem, that Edem might behold the garden - that is, the angels- continually. Allegorically the angels are styled trees of this garden, and the tree of life is the third of the paternal angels- Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels- Naas. For so, says (Justinus), one ought to interpret the words of Moses, observing, Moses said these things disguisedly, from the fact that all do not attain the truth. And, he says, Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from the portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle - in aspect - make man out of the earth. But out of the parts resembling a monster are produced wild beasts, and the rest of the animal creation. They made man, therefore, as a symbol of the unity and love (subsisting) between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit. And the man Adam is produced as some actual seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim. And in like manner also Eve was produced, he says, as Moses has described, an image and emblem (as well as) a seal, to be preserved for ever, of Edem. And in like manner also a soul was deposited in Eve, - an image - from Edem, but a spirit from Elohim. And there were given to them commandments, Be fruitful, and multiply, and replenish the earth, that is, Edem; for so he wishes that it had been written. For the entire of the power belonging unto herself, Edem conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim. And when all things were created as has been described by Moses- both heaven and earth, and the things therein - the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river - Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly. In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases. And continually, according to the dominion of each fourth part, this stream of evil, just (like a current) of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil. When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below: for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, Open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord. A voice was returned to Him from the light, saying, This is the gate of the Lord: through this the righteous enter in. And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld what eye has not seen, and ear has not heard, and what has not entered into the heart of man to (conceive). Then the Good One says to him, Sit on my right hand. And the Father says to the Good One, Permit me, Lord, to overturn the world which I have made, for my spirit is bound to men. And I wish to receive it back (from them. Then the Good One replies to him, No evil can you do while you are with me, for both you and Edem made the world as a result of conjugal joy. Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me. Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels. And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend (from heaven) to her. When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel, which is Venus, to cause adulteries and dissolutions of marriages among men. (And she adopted this expedient) in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which (were being endured by) the deserted Edem. And Edem gives great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sends forth Baruch, the third angel among his own, to succour the spirit that is in all men. Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise - for paradise is the angels, in the midst of whom he stood - and issued to the man the following injunction: of every tree that is in paradise you may freely eat, but you may not eat of the tree of the knowledge of good and evil, which is Naas. Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression. Naas, however, has committed sin, for he went in unto Eve, deceiving her, and debauched her; and (such an act as) this is a violation of law. He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy. Henceforward vice and virtue were prevalent among men, arising from a single source - that of the Father. For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending (to him likewise). After having, however, departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men. Baruch therefore was dispatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul. For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwells in men might hear (words of warning), and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim. In like manner also - by the prophets - Naas, by a similar device, through the soul that dwells in man, along with the spirit of the Father, enticed away the prophets, and all (of them) were allured after him, and did not follow the words of Baruch, which Elohim enjoined. Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation. These are the twelve conflicts of Hercules which Hercules underwent, in order, from first to last, viz., Lion, and Hydra, and Boar, and the others successively. For they say that these are the names (of them) among the Gentiles, and they have been derived with altered denominations from the energy of the maternal angels. When he seemed to have vanquished his antagonists, Omphale - now she is Babel or Venus - clings to him and entices away Hercules, and divests him of his power, viz., the commands of Baruch which Elohim issued. And in place (of this power, Babel) envelopes him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works. Finally, however, in the days of Herod the king, Baruch is dispatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all. And Jesus was obedient unto the angel, saying that, I shall do all things, Lord, and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures ), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, Woman, you retain your son, that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begot a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danae and begot a child from her, (recollect that) the gold is Elohim, and Danae is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, Hearken, O heaven, and give ear, O earth; the Lord has spoken, he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. Israel, he says, did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men. |
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72. Irenaeus, Refutation of All Heresies, 5.6-5.15, 5.17-5.22, 5.19.19 (2nd cent. CE - 3rd cent. CE)
| 5.6. These doctrines, then, the Naasseni attempt to establish, calling themselves Gnostics. But since the error is many-headed and diversified, resembling, in truth, the hydra that we read of in history; when, at one blow, we have struck off the heads of this (delusion) by means of refutation, employing the wand of truth, we shall entirely exterminate the monster. For neither do the remaining heresies present much difference of aspect from this, having a mutual connection through (the same) spirit of error. But since, altering the words and the names of the serpent, they wish that there should be many heads of the serpent, neither thus shall we fail thoroughly to refute them as they desire. 5.7. There is also unquestionably a certain other (head of the hydra, namely, the heresy) of the Peratae, whose blasphemy against Christ has for many years escaped notice. And the present is a fitting opportunity for bringing to light the secret mysteries of such (heretics). These allege that the world is one, triply divided. And of the triple division with them, one portion is a certain single originating principle, just as it were a huge fountain, which can be divided mentally into infinite segments. Now the first segment, and that which, according to them, is (a segment) in preference (to others), is a triad, and it is called a Perfect Good, (and) a Paternal Magnitude. And the second portion of the triad of these is, as it were, a certain infinite crowd of potentialities that are generated from themselves, (while) the third is formal. And the first, which is good, is unbegotten, and the second is a self-producing good, and the third is created; and hence it is that they expressly declare that there are three Gods, three Logoi, three Minds, three Men. For to each portion of the world, after the division has been made, they assign both Gods, and Logoi, and Minds, and Men, and the rest; but that from unorigination and the first segment of the world, when afterwards the world had attained unto its completion, there came down from above, for causes that we shall afterwards declare, in the time of Herod a certain man called Christ, with a threefold nature, and a threefold body, and a threefold power, (and) having in himself all (species of) concretions and potentialities (derivable) from the three divisions of the world; and that this, says (the Peratic), is what is spoken: It pleased him that in him should dwell all fullness bodily, and in Him the entire Divinity resides of the triad as thus divided. For, he says, that from the two superjacent worlds - namely, from that (portion of the triad) which is unbegotten, and from that which is self-producing - there have been conveyed down into this world in which we are, seeds of all sorts of potentialities. What, however, the mode of the descent is, we shall afterwards declare. (The Peratic) then says that Christ descended from above from unorigination, that by His descent all things triply divided might be saved. For some things, he says, being borne down from above, will ascend through Him, whereas whatever (beings) form plots against those which are carried down from above are cast off, and being placed in a state of punishment, are renounced. This, he says, is what is spoken: For the Son of man came not into the world to destroy the world, but that the world through Him might be saved. The world, he says, he denominates those two parts that are situated above, viz., both the unbegotten (portion of the triad), and the self-produced one. And when Scripture, he says, uses the words, that we may not be condemned with the world, it alludes to the third portion of (the triad, that is) the formal world. For the third portion, which he styles the world (in which we are), must perish; but the two (remaining portions), which are situated above, must be rescued from corruption. 5.8. Let us, then, in the first place, learn how (the Peratists), deriving this doctrine from astrologers, act despitefully towards Christ, working destruction for those who follow them in an error of this description. For the astrologers, alleging that there is one world, divide it into the twelve fixed portions of the zodiacal signs, and call the world of the fixed zodiacal signs one immoveable world; and the other they affirm to be a world of erratic (signs), both in power, and position, and number, and that it extends as far as the moon. And (they lay down), that (one) world derives from (the other) world a certain power, and mutual participation (in that power), and that the subjacent obtain this participation from the superjacent (portions). In order, however, that what is (here) asserted may be perspicuous, I shall one by one employ those very expressions of the astrologers; (and in doing so) I shall only be reminding my readers of statements previously made in the department of the work where we have explained the entire art of the astrologers. What, then, the opinions are which those (speculators) entertain, are as follow:- (Their doctrine is), that from an emanation of the stars the generations of the subjacent (parts) is consummated. For, as they wistfully gazed upward upon heaven, the Chaldeans asserted that (the seven stars) contain a reason for the efficient causes of the occurrence of all the events that happen unto us, and that the parts of the fixed zodiacal signs co-operate (in this influence). Into twelve (parts they divide the zodiacal circle), and each zodiacal sign into thirty portions, and each portion into sixty diminutive parts; for so they denominate the very smallest parts, and those that are indivisible. And of the zodiacal signs, they term some male, but others feminine; and some with two bodies, but others not so; and some tropical, whereas others firm. The male signs, then, are either feminine, which possess a co-operative nature for the procreation of males, (or are themselves productive of females.) For Aries is a male zodiacal sign, but Taurus female; and the rest (are denominated) according to the same analogy, some male, but others female. And I suppose that the Pythagoreans, being swayed from such (considerations), style the Monad male, and the Duad female; and, again, the Triad male, and analogically the remainder of the even and odd numbers. Some, however, dividing each zodiacal sign into twelve parts, employ almost the same method. For example, in Aries, they style the first of the twelve parts both Aries and a male, but the second both Taurus and a female, and the third both Gemini and a male; and the same plan is pursued in the case of the rest of the parts. And they assert that there are signs with two bodies, viz., Gemini and the signs diametrically opposite, namely Sagittarius, and Virgo, and Pisces, and that the rest have not two bodies. And (they state) that some are likewise tropical, and when the sun stands in these, he causes great turnings of the surrounding (sign). Aries is a sign of this description, and that which is diametrically opposite to it, just as Libra, and Capricorn, and Cancer. For in Aries is the vernal turning, and in Capricorn that of winter, and in Cancer that of summer, and in Libra that of autumn. The details, however, concerning this system we have minutely explained in the book preceding this; and from it any one who wishes instruction (on the point), may learn how it is that the originators of this Peratic heresy, viz., Euphrates the Peratic, and Celbes the Carystian, have, in the transference (into their own system of opinions from these sources), made alterations in name only, while in reality they have put forward similar tenets. (Nay more), they have, with immoderate zeal, themselves devoted (their attention) to the art (of the astrologers). For also the astrologers speak of the limits of the stars, in which they assert that the domit stars have greater influence; as, for instance, on some they act injuriously, while on others they act well. And of these they denominate some malicious, and some beneficent. And (stars) are said to look upon one another, and to harmonize with each other, so that they appear according to (the shape of) a triangle or square. The stars, looking on one another, are figured according to (the shape of ) a triangle, having an intervening distance of the extent of three zodiacal signs; whereas (those that have an interval of) two zodiacal signs are figured according to (the shape of) a square. And (their doctrine is), that as in the same way as in a man, the subjacent parts sympathize with the head, and the head likewise sympathizes with the subjacent parts, so all terrestrial (sympathize) with super-lunar objects. But (the astrologers go further than this ); for there exists (according to them) a certain difference and incompatibility between these, so as that they do not involve one and the same union. This combination and divergence of the stars, which is a Chaldean (tenet), has been arrogated to themselves by those of whom we have previously spoken. Now these, falsifying the name of truth, proclaim as a doctrine of Christ an insurrection of Aeons and revolts of good into (the ranks of) evil powers; and they speak of the confederations of good powers with wicked ones. Denominating them, therefore, Toparchai and Proastioi, and (though thus) framing for themselves very many other names not suggested (to them from other sources), they have yet unskilfully systematized the entire imaginary doctrine of the astrologers concerning the stars. And since they have introduced a supposition pregt with immense error, they shall be refuted through the instrumentality of our admirable arrangement. For I shall set down, in contrast with the previously mentioned Chaldaic art of the astrologers, some of the Peratic treatises, from which, by means of comparison, there will be an opportunity of perceiving how the Peratic doctrines are those confessedly of the astrologers, not of Christ. 5.9. It seems, then, expedient to set forth a certain one of the books held in repute among them, in which the following passage occurs: I am a voice of arousal from slumber in the age of night. Henceforward I commence to strip the power which is from chaos. The power is that of the lowest depth of mud, which uprears the slime of the incorruptible (and) humid expanse of space. And it is the entire power of the convulsion, which, ever in motion, and presenting the color of water, whirls things on that are stationary, restrains things tremulous, sets things free as they proceed, lightens things as they abide, removes things on the increase, a faithful steward of the track of the breezes, enjoying the things disgorged from the twelve eyes of the law, (and) manifesting a seal to the power which along with itself distributes the downborne invisible waters, and has been called Thalassa. This power ignorance has been accustomed to denominate Cronus, guarded with chains because he tightly bound the fold of the dense and misty and obscure and murky Tartarus. According to the image of this were produced Cepheus, Prometheus, (and) Japetus. The Power to which has been entrusted Thalassa is hermaphrodite. And it fastens the hissing sound arising from the twelve mouths into twelve pipes, and pours it forth. And the power itself is subtle, and removes the controlling, boisterous, upward motion (of the sea), and seals the tracks of its paths, lest (any antagonistic power) should wage war or introduce, any alteration. The tempestuous daughter of this one is a faithful protectress of all sorts of waters. Her name is Chorzar. Ignorance is in the habit of styling this (power) Neptune, according to whose image was produced Glaucus, Melicertes, Ino, Nebroë. He that is encircled with the pyramid of twelve angels, and darkens the gate into the pyramid with various colors, and completes the entire in the sable hues of Night: this one ignorance denominated Cronus. And his ministers were five - first U, second Aoai, third Uo, fourth Uoab, fifth ... Other trustworthy managers (there are) of his province of night and day, who repose in their own power. Ignorance denominated these the erratic stars, from whom depends a corruptible generation. Manager of the rising of the star is Carphacasemeocheir, (and) Eccabbacara (is the same). Ignorance is in the habit of denominating these Curetes chief of the winds; third in order is Ariel, according to whose image was generated Aeolus, Briares. And chief of the twelve-houred nocturnal (power) is Soclan, whom ignorance is accustomed to style Osiris; (and) according to the image of this one was born Admetus, Medea, Helen, Aethusa. Chief of the twelve-houred diurnal power is Euno. This is manager of the rising of the star Protocamarus and of the ethereal (region), but ignorance has denominated him Isis. A sign of this one is the Dog-star, according to whose image were born Ptolemaeus son of Arsinoe, Didyma, Cleopatra, and Olympias. God's right-hand power is that which ignorance has denominated Rhea, according to whose image were produced Attis, Mygdon, (and) Oenone. The left-hand power has lordship over sustece, and ignorance is in the habit of styling this Ceres, (while) her name is Bena; and according to the image of this one were born Celeus, Triptolemus, Misyr, and Praxidica. The right-hand power has lordship over fruits. This one ignorance has denominated Mena, according to whose image were born Bumegas, Ostanes, Mercury Trismegistus, Curites, Petosiris, Zodarium, Berosus, Astrampsuchus, (and) Zoroaster. The left-hand power is (lord) of fire, (and) ignorance has denominated this one Vulcan, according to whose image were born Ericthonius, Achilles, Capaneus, Phaëthon, Meleager, Tydeus, Enceladus, Raphael, Suriel, (and) Omphale. There are three intermediate powers suspended from air, authors of generation. These ignorance has been in the habit of denominating Fates; and according to the image of these were produced the house of Priam, the house of Laius, Ino, Autonoe, Agave, Athamas, Procne, Danaides, and Peliades. A power (there is) hermaphrodite, always continuing in infancy, never waxing old, cause of beauty, pleasure, maturity, desire, and concupiscence; and ignorance has been accustomed to style this Eros, according to whose image were born Paris, Narcissus, Ganymede, Endymion, Tithonus, Icarius, Leda, Amymone, Thetis, Hesperides, Jason, Leander, (and) Hero. These are Proastioi up to Aether, for with this title also he inscribes the book. 5.10. It has been easily made evident to all, that the heresy of the Peratae is altered in name only from the (art) of the astrologers. And the rest of the books of these (heretics) contain the same method, if it were agreeable to any one to wade through them all. For, as I said, they suppose that the causes of the generation of all begotten things are things unbegotten and superjacent, and that the world with us has been produced after the mode of emanation, which (world) they denominate formal. And (they maintain) that all those stars together which are beheld in the firmament have been causes of the generation of this world. They have, however, altered the name of these, as one may perceive from the Proastioi by means of a comparison (of the two systems). And secondly, according to the same method as that whereby the world was made from a supernal emanation, they affirm that in this manner objects here derive from the emanation of the stars their generation, and corruption, and arrangement. Since, then, astrologers are acquainted with the horoscope, and meridian, and setting, and the point opposite the meridian; and since these stars occupy at different times different positions in space, on account of the perpetual revolution of the universe, there are (necessarily) at different periods different declinations towards a centre, and (different) ascensions to centres. (Now the Peratic here-ties), affixing an allegorical import to this arrangement of the astrologers, delineate the centre, as it were, a god and monad and lord over universal generation, whereas the declination (is regarded by them as a power) on the left, and ascension on the right. When any one, therefore, falling in with the treatises of these (heretics), finds mention among them of right or left power, let him recur to the centre, and the declination, and the ascension (of the Chaldean sages, and) he will clearly observe that the entire system of these (Peratae) consists of the astrological doctrine. 5.11. They denominate themselves, however, Peratae, imagining that none of those things existing by generation can escape the determined lot for those things that derive their existence from generation. For if, says (the Peratic), anything be altogether begotten, it also perishes, as also is the opinion of the Sibyl. But we alone, he says, who are conversant with the necessity of generation, and the paths through which man has entered into the world, and who have been accurately instructed (in these matters), we alone are competent to proceed through and pass beyond destruction. But water, he says, is destruction; nor did the world, he says, perish by any other thing quicker than by water. Water, however, is that which rolls around among the Proastioi, (and) they assert (it to be) Cronus. For such a power, he says, is of the color of water; and this power, he says - that is, Cronus - none of those things existent by generation can escape. For Cronus is a cause to every generation, in regard of succumbing under destruction, and there could not exist (an instance of) generation in which Cronus does not interfere. This, he says, is what the poets also affirm, and what even appals the gods:- For know, he says, this earth and spacious heaven above, And Styx' flooded water, which is the oath That greatest is, and dreaded most by gods of happy life. And not only, he says, do the poets make this statement, but already also the very wisest men among the Greeks. And Heraclitus is even one of these, employing the following words: For to souls water becomes death. This death, (the Peratic) says, seizes the Egyptians in the Red Sea, along with their chariots. All, however, who are ignorant (of this fact), he says, are Egyptians. And this, they assert, is the departure from Egypt, (that is,) from the body. For they suppose little Egypt to be body, and that it crosses the Red Sea- that is, the water of corruption, which is Cronus - and that it reaches a place beyond the Red Sea, that is, generation; and that it comes into the wilderness, that is, that it attains a condition independent of generation, where there exist promiscuously all the gods of destruction and the God of salvation. Now, he says, the stars are the gods of destruction, which impose upon existent things the necessity of alterable generation. These, he says, Moses denominated serpents of the wilderness, which gnaw and utterly ruin those who imagined that they had crossed the Red Sea. To those, then, he says, who of the children of Israel were bitten in the wilderness, Moses exhibited the real and perfect serpent; and they who believed on this serpent were not bitten in the wilderness, that is, (were not assailed) by (evil) powers. No one therefore, he says, is there who is able to save and deliver those that come forth from Egypt, that is, from the body and from this world, unless alone the serpent that is perfect and replete with fullness. Upon this (serpent), he says, he who fixes his hope is not destroyed by the snakes of the wilderness, that is, by the gods of generation. (This statement) is written, he says, in a book of Moses. This serpent, he says, is the power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians - (that is,) the gods of destruction - withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who finds him might not kill him. This, he says, is Cain, whose sacrifice the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the times of Herod, being born after the likeness of Joseph, who was sold by the hand of his brethren, to whom alone belonged the coat of many colors. This, he says, is he who is according to the likeness of Esau, whose garment - he not being himself present - was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision. He acquired, however, wealth from a source independent of this, receiving nothing from him whose eyes were dim; and Jacob saw his countece, as a man beholds the face of God. In regard of this, he says, it has been written that Nebrod was a mighty hunter before the Lord. And there are, he says, many who closely imitate this (Nimrod): as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. This, he says, is that which has been declared: In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up. According to the likeness of this was made in the desert the brazen serpent which Moses set up. of this alone, he says, the image is in heaven, always conspicuous in light. This, he says, is the great beginning respecting which Scripture has spoken. Concerning this, he says it has been declared: In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God, all things were made by Him, and without Him was not one thing that was made. And what was formed in Him is life. And in Him, he says, has been formed Eve; (now) Eve is life. This, however, he says, is Eve, mother of all living, - a common nature, that is, of gods, angels, immortals, mortals, irrational creatures, (and) rational ones. For, he says, the expression all he uttered of all (existences). And if the eyes of any, he says, are blessed, this one, looking upward on the firmament, will behold at the mighty summit of heaven the beauteous image of the serpent, turning itself, and becoming an originating principle of every (species of) motion to all things that are being produced. He will (thereby) know that without him nothing consists, either of things in heaven, or things on earth. or things under the earth. Not night, not moon, not fruits, not generation, not wealth, not sustece, not anything at all of existent things, is without his guidance. In regard of this, he says, is the great wonder which is beheld in the firmament by those who are able to observe it. For, he says, at this top of his head, a fact which is more incredible than all things to those who are ignorant, are setting and rising mingled one with other. This it is in regard of which ignorance is in the habit of affirming: in heaven Draco revolves, marvel mighty of monster dread. And on both sides of him have been placed Corona and Lyra; and above, near the top itself of the head, is visible the piteous man Engonasis, Holding the right foot's end of Draco fierce. And at the back of Engonasis is an imperfect serpent, with both hands tightly secured by Anguitenens, and being hindered from touching Corona that lies beside the perfect serpent. 5.12. This is the diversified wisdom of the Peratic heresy, which it is difficult to declare in its entirety, so intricate is it on account of its seeming to consist of the astrological art.' As far forth, then, as this is possible, we shall briefly explain the whole force of this (heresy). In order, however, that we may by a compendious statement elucidate the entire doctrine of these persons, it appears expedient to subjoin the following observations. According to them, the universe is Father, Son, (and) Matter; (but) each of these three has endless capacities in itself. Intermediate, then, between the Matter and the Father sits the Son, the Word, the Serpent, always being in motion towards the unmoved Father, and (towards) Matter itself in motion. And at one time he is turned towards the Father, and receives the powers into his own person; but at another time takes up these powers, and is turned towards Matter. And Matter, (though) devoid of attribute, and being unfashioned, moulds (into itself) forms from the Son which the Son moulded from the Father. But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colors of the conceived (cattle) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (cattle). And the difference of colors, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate - just as by the conception resulting from the rod a something white is produced - he is of the same substance altogether with the Father in heaven, and returns there. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, your Father which is in heaven, he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, Your father is a murderer from the beginning, he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death. No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: I am the door. And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made. 5.13. But since I consider that I have plainly explained the Peratic heresy, and by many (arguments) have rendered evident (a system that hitherto) has always escaped notice, and is altogether a tissue of fable, and one that disguises its own peculiar venom, it seems expedient to advance no further statement beyond those already put forward; for the opinions propounded by (the heretics) themselves are sufficient for their own condemnation. 5.14. Let us then see what the Sithians affirm. To these it appears that there are three definite principles of the universe, and that each of these principles possesses infinite powers. And when they speak of powers let him that hears take into account that they make this statement. Everything whatsoever you discern by an act of intelligence, or also omit (to discern) as not being understood, this by nature is fitted to become each of the principles, as in the human soul every art whatsoever which is made the subject of instruction. Just for instance, he says, this child will be a musician, having waited the requisite time for (acquiring a knowledge of) the harp; or a geometrician, (having previously undergone the necessary study for acquiring a knowledge) of geometry; (or) a grammarian, (after having sufficiently studied) grammar; (or) a workman, (having acquired a practical acquaintance) with a handicraftsman's business; and to one brought into contact with the rest of the arts a similar occurrence will take place. Now of principles, he says, the substances are light and darkness; and of these, spirit is intermediate without admixture. The spirit, however, is that which has its appointed place in the midst of darkness which is below, and light which is above. It is not spirit as a current of wind, or some gentle breeze that can be felt; but, as it were, some odour of ointment or of incense formed out of a compound. (It is) a subtle power, that insinuates itself by means of some impulsive quality in a fragrance, which is inconceivable and better than could be expressed by words. Since, however, light is above and darkness below, and spirit is intermediate in such a way as stated between these; and since light is so constituted, that, like a ray of the sun, it shines from above upon the underlying darkness; and again, since the fragrance of the spirit, holding an intermediate place, is extended and carried in every direction, as in the case of incense-offerings placed upon fire, we detect the fragrance that is being wafted in every direction: when, I say, there is a power of this description belonging unto the principles which are classified under three divisions, the power of spirit and light simultaneously exists in the darkness that is situated underneath them. But the darkness is a terrible water, into which light is absorbed and translated into a nature of the same description with spirit. The darkness, however, is not devoid of intelligence, but altogether reflective, and is conscious that, where the light has been abstracted from the darkness, the darkness remains isolated, invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is constrained, by all its reflection and understanding, to collect into itself the lustre and scintillation of light with the fragrance of the spirit. And it is possible to behold an image of the nature of these in the human countece; for instance, the pupil of the eye, dark from the subjacent humours, (but) illuminated with spirit. As, then, the darkness seeks after the splendour, that it may keep in bondage the spark, and may have perceptive power, so the light and spirit seek after the power that belongs to themselves, and strive to uprear, and towards each other to carry up their intermingled powers into the dark and formidable water lying underneath. But all the powers of the three originating principles, which are as regards number indefinitely infinite, are each according to its own substance reflective and intelligent, unnumbered in multitude. And since what are reflective and intelligent are numberless in multitude, while they continue by themselves, they are all at rest. If, however, power approaches power, the dissimilarity of (what is set in) juxtaposition produces a certain motion and energy, which are formed from the motion resulting from the concourse effected by the juxtaposition of the coalescing powers. For the concourse of the powers ensues, just like any mark of a seal that is impressed by means of the concourse correspondingly with (the seal) which prints the figure on the substances that are brought up (into contact with it). Since, therefore, the powers of the three principles are infinite in number, and from infinite powers (arise) infinite concourses, images of infinite seals are necessarily produced. These images, therefore, are the forms of the different sorts of animals. From the first great concourse, then, of the three principles, ensues a certain great form, a seal of heaven and earth. The heaven and the earth have a figure similar to the womb, having a navel in the midst; and if, he says, any one is desirous of bringing this figure under the organ of vision, let him artfully scrutinize the pregt womb of whatsoever animal he wishes, and he will discover an image of the heaven and the earth, and of the things which in the midst of all are unalterably situated underneath. (And so it is, that the first great concourse of the three principles) has produced such a figure of heaven and earth as is similar to a womb after the first coition. But, again, in the midst of the heaven and the earth have been generated infinite concourses of powers. And each concourse did not effect and fashion anything else than a seal of heaven and earth similar to a womb. But, again, in the earth, from the infinite seals are produced infinite crowds of various animals. But into all this infinity of the different animals under heaven is diffused and distributed, along with the light, the fragrance of the Spirit from above. From the water, therefore, has been produced a first-begotten originating principle, viz., wind, (which is) violent and boisterous, and a cause of all generation. For producing a sort of ferment in the waters, (the wind) uplifts waves out of the waters; and the motion of the waves, just as when some impulsive power of pregcy is the origin of the production of a man or mind, is caused when (the ocean), excited by the impulsive power of spirit, is propelled forward. When, however, this wave that has been raised out of the water by the wind, and rendered pregt in its nature, has within itself obtained the power, possessed by the female, of generation, it holds together the light scattered from above along with the fragrance of the spirit - that is, mind moulded in the different species. And this (light) is a perfect God, who from the unbegotten radiance above, and from the spirit, is borne down into human nature as into a temple, by the impulsive power of Nature, and by the motion of wind. And it is produced from water being commingled and blended with bodies as if it were a salt of existent things, and a light of darkness. And it struggles to be released from bodies, and is not able to find liberation and an egress for itself For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences), as, says he, (David) remarks in a psalm. Every thought, then, and solicitude actuating the supernal light is as to how and in what manner mind may be liberated, by the death of the depraved and dark body, from the Father that is below, which is the wind that with noise and tumult uplifted the waves, and who generated a perfect mind his own Son; not, however, being his peculiar (offspring) substantially. For he was a ray (sent down) from above, from that perfect light, (and) was overpowered in the dark, and formidable, and bitter, and defiled water; and he is a luminous spirit borne down over the water. When, therefore, the waves that have been upreared from the waters have received within themselves the power of generation possessed by females, they contain, as a certain womb, in different species, the infused radiance, so as that it is visible in the case of all animals. But the wind, at the same time fierce and formidable, whirling along, is, in respect of its hissing sound, like a serpent. First, then, from the wind - that is, from the serpent - has resulted the originating principle of generation in the manner declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit had been received, he says, into the polluted and baneful (and) disordered womb, the serpent - the wind of the darkness, the first-begotten of the waters - enters within and produces man, and the impure womb neither loves nor recognises any other form. The perfect Word of supernal light being therefore assimilated (in form) to the beast, (that is,) the serpent, entered into the defiled womb, having deceived (the womb) through the similitude of the beast itself, in order that (the Word) may loose the chains that encircle the perfect mind which has been begotten amidst impurity of womb by the primal offspring of water, (namely,) serpent, wind, (and) beast. This, he says, is the form of the servant, and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment. 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. 5.17. The opinion of the Sethians appears to us to have been sufficiently elucidated. If, however, any one is desirous of learning the entire doctrine according to them, let him read a book inscribed Paraphrase of Seth; for all their secret tenets he will find deposited there. But since we have explained the opinions entertained by the Sethians, let us see also what are the doctrines advanced by Justinus. 5.18. Justinus was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, Go not into the way of the Gentiles; and this signifies that they should not attend to the futile doctrine of the Gentiles. This (heretic) endeavours to lead on his hearers into an acknowledgment of prodigies detailed by the Gentiles, and of doctrines inculcated by them. And he narrates, word for word, legendary accounts prevalent among the Greeks, and does not previously teach or deliver his perfect mystery, unless he has bound his dupe by an oath. Then he brings forward (these) fables for the purpose of persuasion, in order that they who are conversant with the incalculable trifling of these books may have some consolation in the details of these legends. Thus it happens as when in like manner one making a long journey deems it expedient, on having fallen in with an inn, to take repose. And so it is that, when once more they are induced to turn towards studying the diffuse doctrine of these lectures, they may not abhor them while they, undergoing instruction unnecessarily prolix, rush stupified into the transgression devised by (Justinus); and previously he binds his followers with horrible oaths, neither to publish nor abjure these doctrines, and forces upon them an acknowledgment (of their truth). And in this manner he delivers the mysteries impiously discovered by himself, partly, according to the statements previously made, availing himself of the Hellenic legends, and partly of those pretended books which, to some extent, bear a resemblance to the foresaid heresies. For all, forced together by one spirit, are drawn into one profound abyss of pollution, inculcating the same tenets, and detailing the same legends, each after a different method. All those, however, style themselves Gnostics in this peculiar sense, that they alone themselves have imbibed the marvellous knowledge of the Perfect and Good (Being). 5.19. But swear, says Justinus, if you wish to know what eye has not seen, and ear has not heard, and the things which have not entered into the heart; that is, if you wish to know Him who is good above all, Him who is more exalted, (swear) that you will preserve the secrets (of the Justinian) discipline, as intended to be kept silent. For also our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and swore, as it has been written, The Lord swore, and will not repent. Having, then, in this way set the seal to these tenets, he seeks to inveigle (his followers) with more legends, (which are detailed) through a greater number of books; and so he conducts (his readers) to the Good One, consummating the initiated (by admitting them into) the unspeakable Mysteries. In order, however, that we may not wade through more of their volumes, we shall illustrate the ineffable Mysteries (of Justinus) from one book of his, inasmuch as, according to his supposition, it is (a work) of high repute. Now this volume is inscribed Baruch; and one fabulous account out of many which is explained by (Justinus) in this (volume), we shall point out, inasmuch as it is to be found in Herodotus. But after imparting a different shape to this (account), he explains it to his pupils as if it were something novel, being under the impression that the entire arrangement of his doctrine (springs) out of it. 5.20. Herodotus, then, asserts that Hercules, when driving the oxen of Geryon from Erytheia, came into Scythia, and that, being wearied with travel-ling, he retired into some desert spot and slept for a short time. But while he slumbered his horse disappeared, seated on which he had performed his lengthened journey. On being aroused from repose, he, however, instituted a diligent search through the desert, endeavouring to discover his horse. And though he is unsuccessful in his search after the horse, he yet finds in the desert a certain damsel, half of whose form was that of woman, and proceeded to question her if she had seen the horse anywhere. The girl, however, replies that she had seen (the animal), but that she would not show him unless Hercules previously would come along with her for the purpose of sexual intercourse. Now Herodotus informs us that her upper parts as far as the groin were those of a virgin, but that everything below the body after the groin presented some horrible appearance of a snake. In anxiety, however, for the discovery of his horse, Hercules complies with the monster's request; for he knew her (carnally), and made her pregt. And he foretold, after coition, that she had by him in her womb three children at the same time, who were destined to become illustrious. And he ordered that she, on bringing forth, should impose on the children as soon as born the following names: Agathyrsus, Gelonus, and Scytha. And as the reward of this (favour) receiving his horse from the beast-like damsel, he went on his way, taking with him the cattle also. But after these (details), Herodotus has a protracted account; adieu, however, to it for the present. But what the opinions are of Justinus, who transfers this legend into (his account of) the generation of the universe, we shall explain. 5.21. This (heresiarch) makes the following statement. There are three unbegotten principles of the universe, two male (and) one female. of the male (principles), however, a certain one, is denominated good, and it alone is called after this manner, and possesses a power of prescience concerning the universe. But the other is father of all begotten things, devoid of prescience, and invisible. And the female (principle) is devoid of prescience, passionate, two-minded, two-bodied, in every respect answering (the description of) the girl in the legend of Herodotus, as far as the groin a virgin, and (in) the parts below (resembling) a snake, as Justinus says. But this girl is styled Edem and Israel. And these principles of the universe are, he says, roots and fountains from which existing things have been produced, but that there was not anything else. The Father, then, who is devoid of prescience, beholding that half-woman Edem, passed into a concupiscent desire for her. But this Father, he says, is called Elohim. Not less did Edem also long for Elohim, and the mutual passion brought them together into the one nuptial couch of love. And from such an intercourse the Father generates out of Edem unto himself twelve angels. And the names of the angels begotten by the Father are these: Michael, Amen, Baruch, Gabriel, Esaddaeus.... And of the maternal angels which Edem brought forth, the names in like manner have been subjoined, and they are as follows: Babel, Achamoth, Naas, Bel, Belias, Satan, Saël, Adonaeus, Leviathan, Pharao, Carcamenos, (and) Lathen. of these twenty-four angels the paternal ones are associated with the Father, and do all things according to His will; and the maternal (angels are associated with) Edem the Mother. And the multitude of all these angels together is Paradise, he says, concerning which Moses speaks: God planted a garden in Eden towards the east, that is, towards the face of Edem, that Edem might behold the garden - that is, the angels- continually. Allegorically the angels are styled trees of this garden, and the tree of life is the third of the paternal angels- Baruch. And the tree of the knowledge of good and evil is the third of the maternal angels- Naas. For so, says (Justinus), one ought to interpret the words of Moses, observing, Moses said these things disguisedly, from the fact that all do not attain the truth. And, he says, Paradise being formed from the conjugal joy of Elohim and Edem, the angels of Elohim receiving from the most beauteous earth, that is, not from the portion of Edem resembling a monster, but from the parts above the groin of human shape, and gentle - in aspect - make man out of the earth. But out of the parts resembling a monster are produced wild beasts, and the rest of the animal creation. They made man, therefore, as a symbol of the unity and love (subsisting) between them; and they depute their own powers unto him, Edem the soul, but Elohim the spirit. And the man Adam is produced as some actual seal and memento of love, and as an everlasting emblem of the marriage of Edem and Elohim. And in like manner also Eve was produced, he says, as Moses has described, an image and emblem (as well as) a seal, to be preserved for ever, of Edem. And in like manner also a soul was deposited in Eve, - an image - from Edem, but a spirit from Elohim. And there were given to them commandments, Be fruitful, and multiply, and replenish the earth, that is, Edem; for so he wishes that it had been written. For the entire of the power belonging unto herself, Edem conferred upon Elohim as a sort of nuptial dowry. Whence, he says, from imitation of that primary marriage up to this day, women bring a dowry to their husbands, complying with a certain divine and paternal law that came into existence on the part of Edem towards Elohim. And when all things were created as has been described by Moses- both heaven and earth, and the things therein - the twelve angels of the Mother were divided into four principles, and each fourth part of them is called a river - Phison, and Gehon, and Tigris, and Euphrates, as, he says, Moses states. These twelve angels, being mutually connected, go about into four parts, and manage the world, holding from Edem a sort of viceregal authority over the world. But they do not always continue in the same places, but move around as if in a circular dance, changing place after place, and at set times and intervals retiring to the localities subject to themselves. And when Phison holds sway over places, famine, distress, and affliction prevail in that part of the earth, for the battalion of these angels is niggardly. In like manner also there belong to each part of the four, according to the power and nature of each, evil times and hosts of diseases. And continually, according to the dominion of each fourth part, this stream of evil, just (like a current) of rivers, careers, according to the will of Edem, uninterruptedly around the world. And from some cause of this description has arisen the necessity of evil. When Elohim had prepared and created the world as a result from joint pleasure, He wished to ascend up to the elevated parts of heaven, and to see that not anything of what pertained to the creation laboured under deficiency. And He took His Own angels with Him, for His nature was to mount aloft, leaving Edem below: for inasmuch as she was earth, she was not disposed to follow upward her spouse. Elohim, then, coming to the highest part of heaven above, and beholding a light superior to that which He Himself had created, exclaimed, Open me the gates, that entering in I may acknowledge the Lord; for I considered Myself to be Lord. A voice was returned to Him from the light, saying, This is the gate of the Lord: through this the righteous enter in. And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld what eye has not seen, and ear has not heard, and what has not entered into the heart of man to (conceive). Then the Good One says to him, Sit on my right hand. And the Father says to the Good One, Permit me, Lord, to overturn the world which I have made, for my spirit is bound to men. And I wish to receive it back (from them. Then the Good One replies to him, No evil can you do while you are with me, for both you and Edem made the world as a result of conjugal joy. Permit Edem, then, to hold possession of the world as long as she wishes; but do you remain with me. Then Edem, knowing that she had been deserted by Elohim, was seized with grief, and placed beside herself her own angels. And she adorned herself after a comely fashion, if by any means Elohim, passing into concupiscent desire, might descend (from heaven) to her. When, however, Elohim, overpowered by the Good One, no longer descended to Edem, Edem commanded Babel, which is Venus, to cause adulteries and dissolutions of marriages among men. (And she adopted this expedient) in order that, as she had been divorced from Elohim, so also the spirit of Elohim, which is in men, being wrong with sorrow, might be punished by such separations, and might undergo precisely the sufferings which (were being endured by) the deserted Edem. And Edem gives great power to her third angel, Naas, that by every species of punishment she might chasten the spirit of Elohim which is in men, in order that Elohim, through the spirit, might be punished for having deserted his spouse, in violation of the agreements entered into between them. Elohim the father, seeing these things, sends forth Baruch, the third angel among his own, to succour the spirit that is in all men. Baruch then coming, stood in the midst of the angels of Edem, that is, in the midst of paradise - for paradise is the angels, in the midst of whom he stood - and issued to the man the following injunction: of every tree that is in paradise you may freely eat, but you may not eat of the tree of the knowledge of good and evil, which is Naas. Now the meaning is, that he should obey the rest of the eleven angels of Edem, for the eleven possess passions, but are not guilty of transgression. Naas, however, has committed sin, for he went in unto Eve, deceiving her, and debauched her; and (such an act as) this is a violation of law. He, however, likewise went in unto Adam, and had unnatural intercourse with him; and this is itself also a piece of turpitude, whence have arisen adultery and sodomy. Henceforward vice and virtue were prevalent among men, arising from a single source - that of the Father. For the Father having ascended to the Good One, points out from time to time the way to those desirous of ascending (to him likewise). After having, however, departed from Edem, he caused an originating principle of evil for the spirit of the Father that is in men. Baruch therefore was dispatched to Moses, and through him spoke to the children of Israel, that they might be converted unto the Good One. But the third angel (Naas), by the soul which came from Edem upon Moses, as also upon all men, obscured the precepts of Baruch, and caused his own peculiar injunctions to be hearkened unto. For this reason the soul is arrayed against the spirit, and the spirit against the soul. For the soul is Edem, but the spirit Elohim, and each of these exists in all men, both females and males. Again, after these (occurrences), Baruch was sent to the Prophets, that through the Prophets the spirit that dwells in men might hear (words of warning), and might avoid Edem and the wicked fiction, just as the Father had fled from Elohim. In like manner also - by the prophets - Naas, by a similar device, through the soul that dwells in man, along with the spirit of the Father, enticed away the prophets, and all (of them) were allured after him, and did not follow the words of Baruch, which Elohim enjoined. Ultimately Elohim selected Hercules, an uncircumcised prophet, and sent him to quell the twelve angels of Edem, and release the Father from the twelve angels, those wicked ones of the creation. These are the twelve conflicts of Hercules which Hercules underwent, in order, from first to last, viz., Lion, and Hydra, and Boar, and the others successively. For they say that these are the names (of them) among the Gentiles, and they have been derived with altered denominations from the energy of the maternal angels. When he seemed to have vanquished his antagonists, Omphale - now she is Babel or Venus - clings to him and entices away Hercules, and divests him of his power, viz., the commands of Baruch which Elohim issued. And in place (of this power, Babel) envelopes him in her own peculiar robe, that is, in the power of Edem, who is the power below; and in this way the prophecy of Hercules remained unfulfilled, and his works. Finally, however, in the days of Herod the king, Baruch is dispatched, being sent down once more by Elohim; and coming to Nazareth, he found Jesus, son of Joseph and Mary, a child of twelve years, feeding sheep. And he announces to him all things from the beginning, whatsoever had been done by Edem and Elohim, and whatsoever would be likely to take place hereafter, and spoke the following words: All the prophets anterior to you have been enticed. Put forth an effort, therefore, Jesus, Son of man, not to be allured, but preach this word unto men, and carry back tidings to them of things pertaining to the Father, and things pertaining to the Good One, and ascend to the Good One, and sit there with Elohim, Father of us all. And Jesus was obedient unto the angel, saying that, I shall do all things, Lord, and proceeded to preach. Naas therefore wished to entice this one also. (Jesus, however, was not disposed to listen to his overtures ), for he remained faithful to Baruch. Therefore Naas, being inflamed with anger because he was not able to seduce him, caused him to be crucified. He, however, leaving the body of Edem on the (accursed) tree, ascended to the Good One; saying, however, to Edem, Woman, you retain your son, that is, the natural and the earthly man. But (Jesus) himself commending his spirit into the hands of the Father, ascended to the Good One. Now the Good One is Priapus, (and) he it is who antecedently caused the production of everything that exists. On this account he is styled Priapus, because he previously fashioned all things (according to his own design). For this reason, he says, in every temple is placed his statue, which is revered by every creature; and (there are images of him) in the highways, carrying over his head ripened fruits, that is, the produce of the creation, of which he is the cause, having in the first instance formed, (according to His own design), the creation, when as yet it had no existence. When, therefore, he says, you hear men asserting that the swan went in unto Leda, and begot a child from her, (learn that) the swan is Elohim, and Leda Edem. And when people allege that an eagle went in unto Ganymede, (know that) the eagle is Naas, and Ganymede Adam. And when they assert that gold (in a shower) went in unto Danae and begot a child from her, (recollect that) the gold is Elohim, and Danae is Edem. And similarly, in the same manner adducing all accounts of this description, which correspond with (the nature of) legends, they pursue the work of instruction. When, therefore, the prophet says, Hearken, O heaven, and give ear, O earth; the Lord has spoken, he means by heaven, (Justinus) says, the spirit which is in man from Elohim; and by earth, the soul which is in man along with the spirit; and by Lord, Baruch; and by Israel, Edem, for Israel as well as Edem is called the spouse of Elohim. Israel, he says, did not know me (Elohim); for had he known me, that I am with the Good One, he would not have punished through paternal ignorance the spirit which is in men. 5.22. Hence also, in the first book inscribed Baruch, has been written the oath which they compel those to swear who are about to hear these mysteries, and be initiated with the Good One. And this oath, (Justinus) says, our Father Elohim swore when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, The Lord swore, and will not repent. Now the oath is couched in these terms: I swear by that Good One who is above all, to guard these mysteries, and to divulge them to no one, and not to relapse from the Good One to the creature. And when he has sworn this oath, he goes on to the Good One, and beholds whatever things eye has not seen, and ear has not heard, and which have not entered into the heart of man; and he drinks from life-giving water, which is to them, as they suppose, a bath, a fountain of life-giving, bubbling water. For there has been a separation made between water and water; and there is water, that below the firmament of the wicked creation, in which earthly and animal men are washed; and there is life-giving water, (that) above the firmament, of the Good One, in which spiritual (and) living men are washed; and in this Elohim washed Himself. and having washed did not repent. And when, he says, the prophet affirms, Take unto yourself a wife of whoredom, since the earth has abandoned itself to fornication, (departing) from (following) after the Lord; that is, Edem (departs) from Elohim. (Now) in these words, he says, the prophet clearly declares the entire mystery, and is not hearkened unto by reason of the wicked machinations of Naas. According to that same manner, they deliver other prophetical passages in a similar spirit of interpretation throughout numerous books. The volume, however, inscribed Baruch, is pre-eminently to them the one in which the reader will ascertain the entire explanation of their legendary system (to be contained). Beloved, though I have encountered many heresies, yet with no wicked (heresiarch) worse than this (Justinus) has it been my lot to meet. But, in truth, (the followers of Justinus) ought to imitate the example of his Hercules, and to cleanse, as the saying is, the cattle-shed of Augias, or rather I should say, a ditch, into which, as soon as the adherents of this (heresiarch) have fallen, they can never be cleansed; nay, they will not be able even to raise their heads. |
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73. Nag Hammadi, The Apocryphon of John, 59.6 (2nd cent. CE - 3rd cent. CE)
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74. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 3a. קשיא דרבי מאיר אדרבי מאיר תרי תנאי אליבא דרבי מאיר,קשיא דרבי אליעזר אדרבי אליעזר,תרי תנאי אליבא דרבי אליעזר ואיבעית אימא רישא לאו רבי אליעזר היא:,עד סוף האשמורה:,מאי קסבר רבי אליעזר אי קסבר שלש משמרות הוי הלילה לימא עד ארבע שעות ואי קסבר ארבע משמרות הוי הלילה לימא עד שלש שעות,לעולם קסבר שלש משמרות הוי הלילה והא קא משמע לן דאיכא משמרות ברקיע ואיכא משמרות בארעא דתניא רבי אליעזר אומר שלש משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי שנאמר ה' ממרום ישאג וממעון קדשו יתן קולו שאוג ישאג על נוהו,וסימן לדבר משמרה ראשונה חמור נוער שניה כלבים צועקים שלישית תינוק יונק משדי אמו ואשה מספרת עם בעלה.,מאי קא חשיב רבי אליעזר אי תחלת משמרות קא חשיב תחלת משמרה ראשונה סימנא למה לי אורתא הוא אי סוף משמרות קא חשיב סוף משמרה אחרונה למה לי סימנא יממא הוא,אלא חשיב סוף משמרה ראשונה ותחלת משמרה אחרונה ואמצעית דאמצעיתא ואיבעית אימא כולהו סוף משמרות קא חשיב וכי תימא אחרונה לא צריך,למאי נפקא מינה למיקרי קריאת שמע למאן דגני בבית אפל ולא ידע זמן קריאת שמע אימת כיון דאשה מספרת עם בעלה ותינוק יונק משדי אמו ליקום וליקרי.,אמר רב יצחק בר שמואל משמיה דרב ג' משמרות הוי הלילה ועל כל משמר ומשמר יושב הקדוש ברוך הוא ושואג כארי ואומר אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין אומות העולם:,תניא אמר רבי יוסי פעם אחת הייתי מהלך בדרך ונכנסתי לחורבה אחת מחורבות ירושלים להתפלל בא אליהו זכור לטוב ושמר לי על הפתח (והמתין לי) עד שסיימתי תפלתי לאחר שסיימתי תפלתי אמר לי שלום עליך רבי ואמרתי לו שלום עליך רבי ומורי ואמר לי בני מפני מה נכנסת לחורבה זו אמרתי לו להתפלל ואמר לי היה לך להתפלל בדרך ואמרתי לו מתיירא הייתי שמא יפסיקו בי עוברי דרכים ואמר לי היה לך להתפלל תפלה קצרה,באותה שעה למדתי ממנו שלשה דברים למדתי שאין נכנסין לחורבה ולמדתי שמתפללין בדרך ולמדתי שהמתפלל בדרך מתפלל תפלה קצרה,ואמר לי בני מה קול שמעת בחורבה זו ואמרתי לו שמעתי בת קול שמנהמת כיונה ואומרת אוי לבנים שבעונותיהם החרבתי את ביתי ושרפתי את היכלי והגליתים לבין האומות ואמר לי חייך וחיי ראשך לא שעה זו בלבד אומרת כך אלא בכל יום ויום שלש פעמים אומרת כך ולא זו בלבד אלא בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה הגדול מבורך הקדוש ברוך הוא מנענע ראשו ואומר אשרי המלך שמקלסין אותו בביתו כך מה לו לאב שהגלה את בניו ואוי להם לבנים שגלו מעל שולחן אביהם:,תנו רבנן מפני שלשה דברים אין נכנסין לחורבה מפני חשד מפני המפולת ומפני המזיקין. מפני חשד ותיפוק ליה משום מפולת | 3a. The previous baraita cited Rabbi Meir’s opinion that the time for the recitation of iShemabegins when the priests immerse before partaking of their iteruma /i. In the iTosefta /i, it was taught that Rabbi Meir holds that one begins to recite iShemafrom when people enter to eat their meal on Shabbat eve. One opinion of bRabbi Meirseems to bcontradictanother opinion of bRabbi Meir /b. The Gemara responds: bTwo itanna’im /i,students of Rabbi Meir, expressed different opinions bin accordance with Rabbi Meir’sopinion.,So too, the opinion bof Rabbi Eliezercited in the mishna bcontradictsthe opinion bof Rabbi Eliezercited in the ibaraita /i. In the mishna, Rabbi Eliezer holds that the time for the recitation of iShemabegins with the emergence of the stars: From the time when the priests enter to partake of their iteruma /i, while in the ibaraita /i, he states that the time for the recitation of iShemabegins when the day becomes sanctified on the eve of Shabbat.,The Gemara responds: There are two possible resolutions to the apparent contradiction in Rabbi Eliezer’s opinion. Either btwo itanna’imexpressed different opinions bin accordance with Rabbi Eliezer’sopinion, bor if you wish, sayinstead that bthe first clauseof the mishna, according to which we begin to recite iShemawhen the priests enter to partake of their iteruma /i, bis notactually bRabbi Eliezer’sopinion. Only the second half of the statement: Until the end of the first watch, was stated by Rabbi Eliezer.,In the mishna, we learned that Rabbi Eliezer establishes that one may recite the evening iShema buntil the end of the first watch.These watches are mentioned in the Bible as segments of the night, but it must be established: Into precisely how many segments is the night divided, three or four? Moreover, why does Rabbi Eliezer employ such inexact parameters rather than a more precise definition of time ( iTosefot HaRosh /i)?, bWhat does Rabbi Eliezeractually bhold? If he holds that the night consists of three watches, let him sayexplicitly that one recites the evening iShema buntil the fourth hour. If he holds that the night consists of four watches, let him sayexplicitly buntil the third hour. /b,The Gemara responds: bActually,Rabbi Eliezer bholds that the night consists of three watches,and he employs this particular language of watches bin order to teach us: There are watches in heaven and there are watches on earth;just as our night is divided into watches, so too is the night in the upper worlds. bAs it was taughtin a ibaraita /i: bRabbi Eliezer says: The night consists of three watches, and over each and every watch, the Holy One, Blessed be He, sits and roars like a lionin pain over the destruction of the Temple. This imagery is derived from a reference in the Bible, bas it is stated: “The Lord roars [ iyishag /i] from on high, from His holy dwelling He makes His voice heard. He roars mightily[ishaog yishag/b] bover His dwelling place,He cries out like those who tread grapes, against all the inhabitants of the earth” (Jeremiah 25:30). The three instances of the root ishin-alef-gimmelin this verse correspond to the three watches of the night., bAnd signs ofthe transition between each of bthesewatches in the upper world can be sensed in this world: In bthe first watch, the donkey brays;in bthe second, dogs bark;and in bthe thirdpeople begin to rise, ba baby nurses from its mother’s breast and a wife converses with her husband. /b,With regard to these earthly manifestations of the three heavenly watches as established in the ibaraita /i, the Gemara asks: bWhat did Rabbi Eliezer enumerate? Ifhe benumerated the beginning of the watch, why do I need a sign for the beginning of the first watch? It iswhen beveningbegins; an additional sign is superfluous. bIf he enumerated the end of the watches, why do I need a sign for the end of the last watch? It iswhen bdaybegins; an additional sign is similarly superfluous.,The Gemara answers: bRather, he enumeratedthe signs for bthe end of the first watch and the beginning of the last watch,both of which require a sign, as well as bthe middle of the middlewatch. bAnd if you wish, sayinstead: bHe enumerated the ends of allof the watches. bAnd if you saythat a sign indicating the end of the bfinalwatch bis unnecessarybecause it is day, nevertheless, that sign is useful., bWhat is the practical ramificationof this sign? It is relevant bto one who recites iShema bwhile lying in a dark house,who cannot see the dawn and bwho does not know when the time for reciting iShema /iarrives. That person is provided with a sign that bwhen a woman speaks with her husband and a baby nurses from its mother’s breast,the final watch of the night has ended and bhe must rise and recite iShema /i., bRav Yitzḥak bar Shmuel said in the name of Rav: The night consists of three watches, and over each and every watch the Holy One, Blessed be He sits and roars like a lion,because the Temple service was connected to the changing of these watches ( iTosefot HaRosh /i), band says: “Woe to Me, that due to their sins I destroyed My house, burned My Temple and exiled them among the nations of the world.” /b,Incidental to the mention of the elevated significance of the night watches, the Gemara cites a related story: bIt was taughtin a ibaraitathat bRabbi Yosei said: I was once walking along the road when I enteredthe bruinsof an old, abandoned building bamong the ruins of Jerusalemin order bto pray.I noticed that bElijah, of blessed memory, came and guarded the entrance for me and waited at the entrance until I finished my prayer. When I finished prayingand exited the ruin, Elijah bsaid to me,deferentially as one would address a Rabbi: bGreetings to you, my Rabbi. I answered him: Greetings to you, my Rabbi, my teacher. AndElijah bsaid to me: My son, why did you enter this ruin? I said to him:In order bto pray. AndElijah bsaid to me: You should have prayed on the road. And I said to him:I was unable to pray along the road, because bI was afraid that I might be interrupted by travelersand would be unable to focus. Elijah bsaid to me: You should have recited the abbreviated prayerinstituted for just such circumstances.,Rabbi Yosei concluded: bAt that time,from that brief exchange, bI learned from him, three things: I learned that one may not enter a ruin; and I learnedthat one need not enter a building to pray, but bhe may pray along the road; and I learned that one who prays along the road recites an abbreviated prayerso that he may maintain his focus., bAndafter this introduction, Elijah bsaid to me: What voice did you hear in that ruin? br bI responded: I heard a Heavenly voice,like an echo of that roar of the Holy One, Blessed be He (Maharsha), bcooing like a dove and saying: Woe to the children, due to whose sins I destroyed My house, burned My Temple, and exiled them among the nations.br bAndElijah bsaid to me:By byour life and by your head, not onlydid that voice bcry out in that moment, but it cries out three times each and every day. Moreover,any time that God’s greatness is evoked, such as bwhen Israel enters synagogues and study halls and answersin the ikaddishprayer, bMay His great name be blessed, the Holy One, Blessed be He, shakes His head and says: Happy is the king who is thus praised in his house.When the Temple stood, this praise was recited there, but now: bHowgreat is the pain of bthe father who exiled his children, and woe to the children who were exiled from their father’s table,as their pain only adds to that of their father (Rabbi Shem Tov ibn Shaprut)., bThe Sages taught, for three reasons one may not enter a ruin: Because of suspicionof prostitution, bbecausethe ruin is liable to bcollapse,and bbecause of demons.Three separate reasons seem extraneous, so the Gemara asks: Why was the reason bbecause of suspicionnecessary? bLet this ihalakha bbe derived because of collapse. /b |
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75. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 16a. קשיין אהדדי אלא לאו ש"מ שאני בין מחובר מעיקרו לתלוש ולבסוף חברו ש"מ,אמר מר השוחט במוכני שחיטתו כשרה והתניא שחיטתו פסולה ל"ק הא בסרנא דפחרא הא בסרנא דמיא,ואיבעית אימא הא והא בסרנא דמיא ולא קשיא הא בכח ראשון הא בכח שני,וכי הא דאמר רב פפא האי מאן דכפתיה לחבריה ואשקיל עליה בידקא דמיא ומית חייב מ"ט גירי דידיה הוא דאהני ביה וה"מ בכח ראשון אבל בכח שני גרמא בעלמא הוא,יתיב רב אחוריה דרבי חייא ורבי חייא קמיה דרבי ויתיב רבי וקאמר מנין לשחיטה שהוא בתלוש שנאמר (בראשית כב, י) ויקח את המאכלת לשחוט א"ל רב לרבי חייא מאי קאמר א"ל וי"ו דכתיב אאופתא קאמר והא קרא קאמר קרא זריזותיה דאברהם קמ"ל,אמר רבא פשיטא לי תלוש ולבסוף חברו לענין עבודת כוכבים הוי תלוש דאמר מר המשתחוה לבית שלו אסרו ואי ס"ד הוי מחובר (דברים יב, ב) אלהיהם על ההרים ולא ההרים אלהיהם,לענין הכשר זרעים תנאי היא דתנן הכופה קערה על הכותל בשביל שתודח הרי זה בכי יותן בשביל שלא ילקה הכותל אינו בכי יותן,הא גופא קשיא אמרת בשביל שתודח הרי זה בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,והדר תני בשביל שלא ילקה הכותל אינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,א"ר אלעזר תברא מי ששנה זו לא שנה זו רב פפא אמר כולה חד תנא הוא הא בכותל מערה הא בכותל בנין,וה"ק הכופה קערה על הכותל בשביל שתודח ה"ז בכי יותן הא בשביל שיודח הכותל אין זה בכי יותן,בד"א בכותל מערה אבל בכותל בנין בשביל שלא ילקה הכותל הוא דאינו בכי יותן הא בשביל שיודח הכותל ה"ז בכי יותן,בעי רבא | 16a. Ostensibly, the two clauses of the ibaraitaare bdifficult,as they contradict beach other,since the first clause states that slaughter with a blade that is attached is valid and the latter clause states that slaughter is not valid. bRather,must one bnot conclude from itthat there is ba difference betweena case where the blade was battached from the outset anda case where the blade was bdetached and ultimately he reattached it?The Gemara affirms: Indeed, blearn from it. /b,§ bThe Master said:In the case of bone who slaughters with a mechanismof a wheel with a knife attached to it, bhis slaughter is valid.The Gemara asks: bBut isn’t it taughtin a ibaraitathat bhis slaughter is not valid?The Gemara answers: This contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is bina case where the knife was attached to ba potter’s wheel,whose movement is generated by the potter pressing on a pedal. Since the slaughter was performed by the force of the person’s actions, the slaughter is valid. bThat ibaraita /i, which rules that the slaughter is not valid, is bina case where the knife was attached to ba waterwheel.Since the slaughter was not performed by the force of the person’s actions, the slaughter is not valid., bAnd if you wish, sayinstead: The rulings of both bthis ibaraita band that ibaraitaare bina case where the knife was attached to ba waterwheel, andthe contradiction is bnot difficult. This ibaraita /i, which rules that the slaughter is valid, is in a case where the movement of the slaughter was generated bby primary force,as the person releases the water that turns the wheel, and on that initial turn of the wheel the knife slaughters the animal. bThat ibaraita /i, which rules that the slaughter is not valid, is in a case where the slaughter was generated bby secondary force,as the knife slaughters the animal on the second turn of the wheel., bAndthis is blike that which Rav Pappa says:In the case of ba certainperson bwho bound another and diverted a flow [ ibidka /i] of water upon him and he died,the one who diverted the water is bliablefor his murder. bWhat is the reason?It is because those were bhis arrows that were effective in hismurder. bAnd this matterapplies in a case where he killed the other person bby primary force,as the person was proximate to him and was directly drowned by the water. bButif the person was further away and was killed bby secondary forceafter the water flowed on its own, it is not by his direct action; rather, bit is merely an indirectaction, and he is exempt.,§ bRav sat behind Rabbi Ḥiyya, and Rabbi Ḥiyyasat bbefore RabbiYehuda HaNasi, band RabbiYehuda HaNasi bsat and said: From whereis it derived bthat slaughter isperformed specifically bwitha blade that is bdetached?It is derived from a verse, bas it is stated:“And Abraham stretched forth his hand band took the knife to slaughterhis son” (Genesis 22:10). bRav said to Rabbi Ḥiyya: What is he saying?Rabbi Ḥiyya bsaid toRav: bHe is sayingan incorrect reason, comparable to the letter ivavthat is written onthe rough surface of ba tree trunk [ ia’ufta /i].The Gemara asks: bBut didn’tRabbi Yehuda HaNasi bsay a verseas proof for his statement? The Gemara answers: bThe verse teaches us the diligence of Abraham,who had a knife prepared to slaughter Isaac. It does not teach any ihalakhaconcerning ritual slaughter.,§ Apropos the issue of slaughter with a detached blade, bRava said:It is bobvious to methat concerning an item that was bdetached and ultimately one attached it,with regard bto the matter of idol worshipits halakhic status bisthat of ba detacheditem, bas the Master says: One who bows to his house has rendered it forbiddenas an object of idol worship. bAnd if it enters your mindto say that its halakhic status bisthat of an battacheditem, it is written with regard to idolatry: b“Their gods, upon the high mountains”(Deuteronomy 12:2), from which it is derived: bBut the mountains are not their gods,as items attached to the ground are never rendered forbidden as objects of idol worship. The halakhic status of a house built from stones that were detached is that of a detached item.,With regard bto the matter of rendering seeds susceptibleto ritual impurity, there bisa dispute between itanna’im /i, as we learnedin a mishna ( iMakhshirin4:3): In the case of bone who places a bowl on the wallwhile it is raining bso thatthe bowl bwill be rinsedwith the rainwater, if the water from the bowl then falls onto produce, bthat is underthe rubric of the verse: “But bwhenwater bis placedupon the seed” (Leviticus 11:38). The water has the halakhic status of a liquid that he poured of his own volition on fruit and seeds. Consequently, it renders them susceptible to ritual impurity. But if he placed the bowl there bso that the wall will not be damaged, it is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” Since he had no intent to use the water, it is not considered to have entered the bowl of his own volition, and it does not render produce susceptible to impurity., bThismishna bitselfis bdifficult,as the inferences from the first clause and the latter clause are contradictory. In the first clause byou said:In the case of one who places a bowl on the wall bso thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.” That water would not render produce susceptible to impurity, because the intent was for the water to rinse the wall, which is an item attached to the ground., bAnd thenthe mishna bteachesin the latter clause: If he placed the bowl bso that the wall will not be damaged, it is not underthe rubric of the verse: “But bwhenwater bis placedupon the seed.” By inference, if he placed the bowl bso that the wall will be rinsed, that is underthe rubric of the verse: “But bwhenwater bis placedupon the seed,” as a wall has the status of a detached item, since it was built from stones that were detached., bRabbi Elazar said:This mishna is bdisjointed;the itanna bwho taught thisfirst clause bdid not teach thatsecond clause. There is a tannaitic dispute whether the status of a wall that is built from detached stones is that of an attached item or a detached item. bRav Pappa said: The entiremishna bisthe opinion of bone itanna /i: Thisfirst clause is binthe case of bthe wall of a cave,which is attached from the outset; bthatlatter clause is binthe case of bthe wall of a building,which is built from stones that were detached from the ground., bAnd thisis what the mishna bis saying:In the case of bone who places a bowl on the wall so thatthe bowl bwill be rinsedwith the rainwater, bthat is underthe rubric of the verse “but bwhenwater bis placedupon the seed,” and the water renders produce susceptible to impurity. By inference, if he placed the bowl bso that the wall will be rinsedby means of the bowl, bthat is not underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bIn whatcase bis this statement said?It is said binthe case of bthe wall of a cave,which was always attached to the ground. bBut inthe case of bthe wall of a building,whose stones were detached and subsequently reattached, if he places the bowl bso that the wall will not be damaged,that bis whenit is bnot underthe rubric of the verse “but bwhenwater bis placedupon the seed.” bButif he places the bowl bso that the wall will be rinsed, that is underthe rubric of the verse “but bwhenwater bis placedupon the seed.”, bRava raises a dilemma: /b |
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76. Nag Hammadi, Eugnostos The Blessed, 85.8-85.9 (3rd cent. CE - 3rd cent. CE)
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77. Epiphanius, Panarion, 37 (4th cent. CE - 5th cent. CE)
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78. Anon., 4 Ezra, 7.11-7.14
| 7.11. For I made the world for their sake, and when Adam transgressed my statutes, what had been made was judged. 7.12. And so the entrances of this world were made narrow and sorrowful and toilsome; they are few and evil, full of dangers and involved in great hardships. 7.13. But the entrances of the greater world are broad and safe, and really yield the fruit of immortality. 7.14. Therefore unless the living pass through the difficult and vain experiences, they can never receive those things that have been reserved for them. |
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79. Anon., Martyrdom And Ascension of Isaiah, 2.4
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80. Pseudo-Tertullian, Adversus Omnes Haereses, 2.1-2.4
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