1. Hebrew Bible, Deuteronomy, 4.24, 14.4-14.5, 23.7, 24.1, 24.14-24.16, 32.8 (9th cent. BCE - 3rd cent. BCE)
| 4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 14.4. זֹאת הַבְּהֵמָה אֲשֶׁר תֹּאכֵלוּ שׁוֹר שֵׂה כְשָׂבִים וְשֵׂה עִזִּים׃ 14.5. אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר׃ 23.7. לֹא־תִדְרֹשׁ שְׁלֹמָם וְטֹבָתָם כָּל־יָמֶיךָ לְעוֹלָם׃ 24.1. כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.1. כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃ 24.14. לֹא־תַעֲשֹׁק שָׂכִיר עָנִי וְאֶבְיוֹן מֵאַחֶיךָ אוֹ מִגֵּרְךָ אֲשֶׁר בְּאַרְצְךָ בִּשְׁעָרֶיךָ׃ 24.15. בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא־תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נֹשֵׂא אֶת־נַפְשׁוֹ וְלֹא־יִקְרָא עָלֶיךָ אֶל־יְהוָה וְהָיָה בְךָ חֵטְא׃ 24.16. לֹא־יוּמְתוּ אָבוֹת עַל־בָּנִים וּבָנִים לֹא־יוּמְתוּ עַל־אָבוֹת אִיש בְּחֶטְאוֹ יוּמָתוּ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ | 4.24. For the LORD thy God is a devouring fire, a jealous God." 14.4. These are the beasts which ye may eat: the ox, the sheep, and the goat," 14.5. the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the mountain-sheep." 23.7. Thou shalt not seek their peace nor their prosperity all thy days for ever." 24.1. When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house," 24.14. Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land within thy gates." 24.15. In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD and it be sin in thee." 24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel." |
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2. Hebrew Bible, Exodus, a b c d\n0 "20.5" "20.5" "20 5"\n1 10 10 10 None\n2 11 11 11 None\n3 11.2 11.2 11 2\n4 12.35 12.35 12 35\n5 12.36 12.36 12 36\n6 14 14 14 None\n7 16.35 16.35 16 35\n8 17.1 17.1 17 1\n9 17.2 17.2 17 2\n10 17.3 17.3 17 3\n11 17.4 17.4 17 4\n12 17.5 17.5 17 5\n13 17.6 17.6 17 6\n14 19 19 19 None\n15 32.27 32.27 32 27\n16 7 7 7 None\n17 8 8 8 None\n18 9 9 9 None (9th cent. BCE - 3rd cent. BCE)
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3. Hebrew Bible, Genesis, 1, 1.1, 1.3, 1.9, 1.24, 1.26, 1.27, 1.28, 1.31, 2, 2.4, 2.7, 2.8, 2.14, 2.15, 3, 3.8, 3.22, 3.23, 3.24, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.25, 4.26, 5, 5.1, 5.21, 5.22, 5.23, 5.24, 5.25, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.11, 6.12, 6.17, 7.2, 7.9, 7.11, 7.13, 7.14, 7.15, 7.16, 8, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.19, 9.20, 9.21, 9.25, 9.26, 9.27, 10, 10.5, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.21, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.31-12.9, 11.32, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 13, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 14, 14.4, 14.18, 14.19, 14.20, 15, 15.6, 16, 16.6, 16.7, 16.8, 17, 18, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.21, 18.22, 19, 20, 21, 22, 22.1, 22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 23, 23.4, 24, 24.4, 25, 26, 26.2, 26.3, 26.5, 26.12, 26.13, 26.14, 27, 28, 28.11, 28.12, 28.13, 29, 30, 31, 32, 33, 34, 35, 35.2, 36, 37, 37.25, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50 (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Hosea, 6.7 (9th cent. BCE - 3rd cent. BCE)
| 6.7. וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃ | 6.7. But they like men have transgressed the covet; There have they dealt treacherously against Me." |
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5. Hebrew Bible, Job, 1.6, 2.1, 28.26, 38.7 (9th cent. BCE - 3rd cent. BCE)
| 1.6. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃ 2.1. וַיֹּאמֶר אֵלֶיהָ כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת־הָרָע לֹא נְקַבֵּל בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָיו׃ 2.1. וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתֹכָם לְהִתְיַצֵּב עַל־יְהוָה׃ 28.26. בַּעֲשֹׂתוֹ לַמָּטָר חֹק וְדֶרֶךְ לַחֲזִיז קֹלוֹת׃ 38.7. בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃ | 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." 2.1. Again it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD." 28.26. When He made a decree for the rain, And a way for the storm of thunders;" 38.7. When the morning stars sang together, And all the sons of God shouted for joy?" |
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6. Hebrew Bible, Leviticus, 18.20 (9th cent. BCE - 3rd cent. BCE)
| 18.20. And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her." |
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7. Hebrew Bible, Malachi, 2.16 (9th cent. BCE - 3rd cent. BCE)
| 2.16. כִּי־שָׂנֵא שַׁלַּח אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל וְכִסָּה חָמָס עַל־לְבוּשׁוֹ אָמַר יְהוָה צְבָאוֹת וְנִשְׁמַרְתֶּם בְּרוּחֲכֶם וְלֹא תִבְגֹּדוּ׃ | 2.16. For I hate putting away, Saith the LORD, the God of Israel, And him that covereth his garment with violence, Saith the LORD of hosts; Therefore take heed to your spirit, That ye deal not treacherously." |
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8. Hebrew Bible, Numbers, 20.1-20.11 (9th cent. BCE - 3rd cent. BCE)
| 20.1. וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת־הַקָּהָל אֶל־פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם שִׁמְעוּ־נָא הַמֹּרִים הֲמִן־הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם׃ 20.1. וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל כָּל־הָעֵדָה מִדְבַּר־צִן בַּחֹדֶשׁ הָרִאשׁוֹן וַיֵּשֶׁב הָעָם בְּקָדֵשׁ וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם׃ 20.2. וְלֹא־הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן׃ 20.2. וַיֹּאמֶר לֹא תַעֲבֹר וַיֵּצֵא אֱדוֹם לִקְרָאתוֹ בְּעַם כָּבֵד וּבְיָד חֲזָקָה׃ 20.3. וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ לֵאמֹר וְלוּ גָוַעְנוּ בִּגְוַע אַחֵינוּ לִפְנֵי יְהוָה׃ 20.4. וְלָמָה הֲבֵאתֶם אֶת־קְהַל יְהוָה אֶל־הַמִּדְבָּר הַזֶּה לָמוּת שָׁם אֲנַחְנוּ וּבְעִירֵנוּ׃ 20.5. וְלָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לְהָבִיא אֹתָנוּ אֶל־הַמָּקוֹם הָרָע הַזֶּה לֹא מְקוֹם זֶרַע וּתְאֵנָה וְגֶפֶן וְרִמּוֹן וּמַיִם אַיִן לִשְׁתּוֹת׃ 20.6. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן מִפְּנֵי הַקָּהָל אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֵּרָא כְבוֹד־יְהוָה אֲלֵיהֶם׃ 20.7. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 20.8. קַח אֶת־הַמַּטֶּה וְהַקְהֵל אֶת־הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל־הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן־הַסֶּלַע וְהִשְׁקִיתָ אֶת־הָעֵדָה וְאֶת־בְּעִירָם׃ 20.9. וַיִּקַּח מֹשֶׁה אֶת־הַמַּטֶּה מִלִּפְנֵי יְהוָה כַּאֲשֶׁר צִוָּהוּ׃ 20.11. וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃ | 20.1. And the children of Israel, even the whole congregation, came into the wilderness of Zin in the first month; and the people abode in Kadesh; and Miriam died there, and was buried there." 20.2. And there was no water for the congregation; and they assembled themselves together against Moses and against Aaron." 20.3. And the people strove with Moses, and spoke, saying: ‘Would that we had perished when our brethren perished before the LORD!" 20.4. And why have ye brought the assembly of the LORD into this wilderness, to die there, we and our cattle?" 20.5. And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.’" 20.6. And Moses and Aaron went from the presence of the assembly unto the door of the tent of meeting, and fell upon their faces; and the glory of the LORD appeared unto them." 20.7. And the LORD spoke unto Moses, saying:" 20.8. ’Take the rod, and assemble the congregation, thou, and Aaron thy brother, and speak ye unto the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock; so thou shalt give the congregation and their cattle drink.’" 20.9. And Moses took the rod from before the LORD, as He commanded him." 20.10. And Moses and Aaron gathered the assembly together before the rock, and he said unto them: ‘Hear now, ye rebels; are we to bring you forth water out of this rock?’" 20.11. And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle." |
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9. Hebrew Bible, Proverbs, 8.22-8.31 (9th cent. BCE - 3rd cent. BCE)
| 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ | 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men." |
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10. Hebrew Bible, Psalms, 1.2, 105.2, 105.4-105.5, 136.5-136.9, 148.6 (9th cent. BCE - 3rd cent. BCE)
| 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 105.2. שִׁירוּ־לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאוֹתָיו׃ 105.2. שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ׃ 105.5. זִכְרוּ נִפְלְאוֹתָיו אֲשֶׁר־עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיו׃ 136.5. לְעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעוֹלָם חַסְדּוֹ׃ 136.6. לְרֹקַע הָאָרֶץ עַל־הַמָּיִם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.8. אֶת־הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּוֹם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.9. אֶת־הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלָּיְלָה כִּי לְעוֹלָם חַסְדּוֹ׃ 148.6. וַיַּעֲמִידֵם לָעַד לְעוֹלָם חָק־נָתַן וְלֹא יַעֲבוֹר׃ | 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 105.2. Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works." 105.5. Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;" 136.5. To Him that by understanding made the heavens, for His mercy endureth for ever." 136.6. To Him that spread forth the earth above the waters, For His mercy endureth for ever." 136.7. To Him that made great lights, For His mercy endureth for ever;" 136.8. The sun to rule by day, For His mercy endureth for ever;" 136.9. The moon and stars to rule by night, For His mercy endureth for ever." 148.6. He hath also established them for ever and ever; He hath made a decree which shall not be transgressed." |
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11. Hebrew Bible, 2 Kings, 2.11 (8th cent. BCE - 5th cent. BCE)
| 2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃ | 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven." |
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12. Hebrew Bible, Isaiah, 40.6 (8th cent. BCE - 5th cent. BCE)
| 40.6. קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃ | 40.6. Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;" |
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13. Hebrew Bible, Jeremiah, 5.22, 31.35-31.36, 33.25 (8th cent. BCE - 5th cent. BCE)
| 5.22. הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃ 31.35. כֹּה אָמַר יְהוָה נֹתֵן שֶׁמֶשׁ לְאוֹר יוֹמָם חֻקֹּת יָרֵחַ וְכוֹכָבִים לְאוֹר לָיְלָה רֹגַע הַיָּם וַיֶּהֱמוּ גַלָּיו יְהוָה צְבָאוֹת שְׁמוֹ׃ 31.36. אִם־יָמֻשׁוּ הַחֻקִּים הָאֵלֶּה מִלְּפָנַי נְאֻם־יְהוָה גַּם זֶרַע יִשְׂרָאֵל יִשְׁבְּתוּ מִהְיוֹת גּוֹי לְפָנַי כָּל־הַיָּמִים׃ 33.25. כֹּה אָמַר יְהוָה אִם־לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא־שָׂמְתִּי׃ | 5.22. Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it." 31.35. Thus saith the LORD, Who giveth the sun for a light by day, And the ordices of the moon and of the stars for a light by night, Who stirreth up the sea, that the waves thereof roar, The LORD of hosts is His name:" 31.36. If these ordices depart from before Me, Saith the LORD, Then the seed of Israel also shall cease From being a nation before Me for ever." 33.25. Thus saith the LORD: If My covet be not with day and night, if I have not appointed the ordices of heaven and earth;" |
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14. Hebrew Bible, Joshua, 10.13 (8th cent. BCE - 5th cent. BCE)
| 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ | 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day." |
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15. Hebrew Bible, Judges, 13.5 (8th cent. BCE - 5th cent. BCE)
| 13.5. כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ | 13.5. for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim." |
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16. Aeschylus, Agamemnon, 177 (6th cent. BCE - 5th cent. BCE)
| 177. σαντα, τὸν πάθει μάθος | 177. Appoints that suffering masterfully teach. |
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17. Hebrew Bible, 1 Chronicles, 1.1 (5th cent. BCE - 3rd cent. BCE)
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18. Hebrew Bible, Ezra, 9.1-9.2 (5th cent. BCE - 4th cent. BCE)
| 9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ | 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites." 9.2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’" |
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19. Hebrew Bible, Nehemiah, 8.8, 9.6 (5th cent. BCE - 4th cent. BCE)
| 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ | 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading." 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee." |
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20. Anon., 1 Enoch, 2, 3, 4, 5, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 8, 8.1, 8.2, 8.3, 8.4, 8.4-9.11, 8.5, 8.6, 8.7, 8.8, 9, 9.6, 9.7, 9.8, 9.9, 9.10, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 11, 12.4, 15, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8-16.1, 16, 16.3, 19.1, 19.2, 20, 21, 22, 23, 24, 25, 26, 27, 27.2, 28, 29, 30, 31, 32, 32.6, 33, 34, 35, 36, 46, 47, 48, 49, 51, 62, 63, 83, 84, 84.4, 85, 85.4, 86, 87, 88, 89, 89.32, 89.33, 89.51, 89.52, 89.54, 90, 91.15, 93.4, 93.6, 98.4, 98.11, 99.2, 99.6, 99.7, 99.8, 99.9, 106, 106.14, 107 (3rd cent. BCE - 2nd cent. BCE)
| 10. Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: 'Go to Noah and tell him in my name 'Hide thyself!' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.' And to Gabriel said the Lord: 'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy [the children of fornication and] the children of the Watchers from amongst men [and cause them to go forth]: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. |
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21. Anon., Jubilees, 4.15, 4.22, 4.31, 4.32, 5, 5.2, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 6, 7, 8.10-9.15, 8.12, 8.16, 8.19, 8.27, 9.15, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26 (2nd cent. BCE - 2nd cent. BCE)
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22. Dead Sea Scrolls, Damascus Covenant, 1, 2, 4, 4.20-5.11, 5 (2nd cent. BCE - 1st cent. CE)
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23. Dead Sea Scrolls, Community Rule, 4.15-4.17, 5.7-5.12, 6.6-6.8, 8.12-8.16 (2nd cent. BCE - 1st cent. CE)
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24. Hebrew Bible, Daniel, 6, 3 (2nd cent. BCE - 2nd cent. BCE)
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25. Septuagint, Ecclesiasticus (Siracides), 6.7, 11.1, 13.1-13.4, 13.7, 13.15-13.24, 14.3, 14.5, 14.17-14.18, 17.1-17.8, 24.9-24.10, 24.23, 25.9, 33.15, 39.16, 39.33, 40.8, 40.18, 40.20, 40.23-40.26, 41.4, 44.18, 45.4, 50.17 (2nd cent. BCE - 2nd cent. BCE)
| 13.1. Whoever touches pitch will be defiled,and whoever associates with a proud man will become like him. 13.1. Do not push forward, lest you be repulsed;and do not remain at a distance, lest you be forgotten. 13.2. Do not lift a weight beyond your strength,nor associate with a man mightier and richer than you. How can the clay pot associate with the iron kettle?The pot will strike against it, and will itself be broken. 13.2. Humility is an abomination to a proud man;likewise a poor man is an abomination to a rich one. 13.3. A rich man does wrong, and he even adds reproaches;a poor man suffers wrong, and he must add apologies. 13.4. A rich man will exploit you if you can be of use to him,but if you are in need he will forsake you. 13.7. He will shame you with his foods,until he has drained you two or three times;and finally he will deride you. Should he see you afterwards, he will forsake you,and shake his head at you. 13.15. Every creature loves its like,and every person his neighbor; 13.16. all living beings associate by species,and a man clings to one like himself. 13.17. What fellowship has a wolf with a lamb?No more has a sinner with a godly man. 13.18. What peace is there between a hyena and a dog?And what peace between a rich man and a poor man? 13.19. Wild asses in the wilderness are the prey of lions;likewise the poor are pastures for the rich. 13.21. When a rich man totters, he is steadied by friends,but when a humble man falls, he is even pushed away by friends. 13.22. If a rich man slips, his helpers are many;he speaks unseemly words, and they justify him. If a humble man slips, they even reproach him;he speaks sensibly, and receives no attention. 13.23. When the rich man speaks all are silent,and they extol to the clouds what he says. When the poor man speaks they say, "Who is this fellow?" And should he stumble, they even push him down. 13.24. Riches are good if they are free from sin,and poverty is evil in the opinion of the ungodly. 14.3. Riches are not seemly for a stingy man;and of what use is property to an envious man? 14.5. If a man is mean to himself, to whom will he be generous?He will not enjoy his own riches. 14.17. All living beings become old like a garment,for the decree from of old is, "You must surely die! 14.18. Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born. 17.1. The Lord created man out of earth,and turned him back to it again. 17.1. And they will praise his holy name,to proclaim the grandeur of his works. 17.2. He gave to men few days, a limited time,but granted them authority over the things upon the earth. 17.2. Their iniquities are not hidden from him,and all their sins are before the Lord. 17.3. He endowed them with strength like his own,and made them in his own image. 17.4. He placed the fear of them in all living beings,and granted them dominion over beasts and birds. 17.6. He made for them tongue and eyes;he gave them ears and a mind for thinking. 17.7. He filled them with knowledge and understanding,and showed them good and evil. 17.8. He set his eye upon their hearts to show them the majesty of his works. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 25.9. happy is he who has gained good sense,and he who speaks to attentive listeners. 33.15. Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other. 39.16. All things are the works of the Lord, for they are very good,and whatever he commands will be done in his time. 39.33. The works of the Lord are all good,and he will supply every need in its hour. 40.8. With all flesh, both man and beast,and upon sinners seven times more 40.18. Life is sweet for the self-reliant and the worker,but he who finds treasure is better off than both. 40.23. A friend or a companion never meets one amiss,but a wife with her husband is better than both. 40.24. Brothers and help are for a time of trouble,but almsgiving rescues better than both. 40.25. Gold and silver make the foot stand sure,but good counsel is esteemed more than both. 40.26. Riches and strength lift up the heart,but the fear of the Lord is better than both. There is no loss in the fear of the Lord,and with it there is no need to seek for help. 41.4. and how can you reject the good pleasure of the Most High?Whether life is for ten or a hundred or a thousand years,there is no inquiry about it in Hades. 44.18. Everlasting covets were made with him that all flesh should not be blotted out by a flood. 45.4. He sanctified him through faithfulness and meekness;he chose him out of all mankind. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. |
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26. Septuagint, Wisdom of Solomon, 2.23-2.24, 10.3-10.4, 24.10, 24.23 (2nd cent. BCE - 1st cent. BCE)
| 2.23. for God created man for incorruption,and made him in the image of his own eternity 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 10.3. But when an unrighteous man departed from her in his anger,he perished because in rage he slew his brother. 10.4. When the earth was flooded because of him,wisdom again saved it,steering the righteous man by a paltry piece of wood. |
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27. Anon., Sibylline Oracles, 3.1-3.92, 3.108-3.113, 3.115-3.116, 3.256, 3.319-3.350 (1st cent. BCE - 5th cent. CE)
| 3.1. O THOU high-thundering blessed heavenly One 3.2. Who hast set in their place the cherubim 3.3. I, who have uttered what is all too true 3.4. Entreat thee, let me have a little rest; 3.5. 5 For my heart has grown weary from within. 3.6. But why again leaps my heart, and my soul 3.7. With a whip smitten from within constrained 3.8. To utter forth its message unto all? 3.9. But yet again will I proclaim all thing 3.10. 10 Which God commands me to proclaim to men. 3.11. O men, that in your image have a form 3.12. Fashioned of God, why do ye vainly stray 3.13. And walk not in the straight way, always mindful 3.14. of the immortal Maker? God is one 3.15. 15 Sovereign, ineffable, dwelling in heaven 3.16. The self-existent and invisible 3.17. Himself alone beholding everything; 3.18. Him sculptor's hand made not, nor is his form 3.19. Shown by man's art from gold or ivory; 3.20. 20 But he, eternal Lord, proclaims himself 3.21. As one who is and was erst and shall be 3.22. Again hereafter. For who being mortal 3.23. Can see God with his eyes? Or who shall bear 3.24. To hear the only name of heaven's great God 3.25. 25 The ruler of the world? He by his word 3.26. Created all things, even heaven and sea 3.27. And tireless sun, and full moon and bright stars 3.28. And mighty mother Tethys, springs and rivers 3.28. 28 of the Chaldeans, nor astronomize; 3.29. Imperishable fire, and days and nights. 3.29. O For these are all deceptive, in so far 3.30. 30 This is the God who formed four-lettered Adam 3.30. As foolish men go seeking day by day 3.31. The first one formed, and filling with his name 3.31. Training their souls unto no useful work; 3.32. East, west, and south, and north. The same is he 3.32. And then did they teach miserable men 3.33. Who fixed the pattern of the human form 3.33. Deceptions, whence to mortals on the earth 3.34. And made wild beasts, and creeping things, and fowls. 3.35. 35 Ye do not worship neither fear ye God 3.36. But vainly go astray and bow the knee 3.37. To serpents, and make offering to cats 3.38. And idols, and stone images of men 3.39. And sit before the doors of godless temples; 3.40. 40 Ye guard him who is God, who keeps all things 3.41. And merry with the wickedness of stone 3.42. Forget the judgment of the immortal Saviour 3.43. Who made the heaven and earth. Alas! a race 3.44. That has delight in blood, deceitful, vile 3.45. 45 Ungodly, of false, double-tongued, immoral men 3.46. Adulterous, idolous, designing fraud 3.47. An evil madness raving in their hearts 3.48. For themselves plundering, having shameless soul; 3.49. For no one who has riches will impart 3.50. 50 To another, but dire wickedness shall be 3.51. Among all mortals, and for sake of gain 3.52. Will many widows not at all keep faith 3.53. But secretly love others, and the bond 3.54. of life those who have husbands do not keep. 3.55. 55 But when Rome shall o'er Egypt also rule 3.56. Governing always, then shall there appear 3.57. The greatest kingdom of the immortal King 3.58. Over men. And a holy Lord shall come 3.59. To hold the scepter over every land 3.60. 60 Unto all ages of fast-hastening time. 3.61. And then shall come inexorable wrath 3.62. On Latin men; three shall by piteous fate 3.63. Endamage Rome. And perish shall all men 3.64. With their own houses, when from heaven shall flow 3.65. 65 A fiery cataract. Ah, wretched me! 3.66. When shall that day and when shall judgment come 3.67. of the immortal God, the mighty King? 3.68. But just now, O ye cities, ye are built 3.69. And all adorned with temples and race-grounds 3.70. 70 Markets, and images of wood, of gold 3.71. of silver and of stone, that ye may come 3.72. Unto the bitter day. For it shall come 3.73. When there shall pass among all men a stench 3.74. of brimstone. Yet each thing will I declare 3.75. 75 In all the cities where men suffer ills. 3.76. From the Sebastenes Beliar shall come 3.77. Hereafter, and the height of hills shall he 3.78. Establish, and shall make the sea stand still 3.79. And the great fiery sun and the bright moon 3.80. 80 And he shall raise the dead, and many sign 3.81. Work before men: but nothing shall be brought 3.82. By him unto completion but deceit 3.83. And many mortals shall be lead astray 3.84. Hebrews both true and choice, and lawless men 3.85. 85 Besides who never gave ear to God's word. 3.86. But when the threatenings of the mighty God 3.87. Shall draw near, and a flaming power shall come 3.88. By billow to the earth, it shall consume 3.89. Both Beliar and all the haughty men 3.90. 90 Who put their trust in him. And thereupon 3.91. Shall the whole world be governed by the hand 3.92. of a woman and obedient everywhere. 3.108. Nor spring, nor winter, nor the summer-time 3.109. Nor autumn. And then of the mighty God 3.110. 110 The judgment midway in a mighty age 3.111. Shall come, when all these things shall come to pass. 3.112. O navigable waters and each land 3.113. of the Orient and of the Occident 3.115. 115 Into the world again, and therefore he 3.116. Himself became first conscious of his power. 3.256. Evil to pass from one place to another 3.319. Or, if men's notice he escape, he shall 3.320. 320 By ample satisfaction he destroyed. 3.321. [For the Heavenly finished earth a common good 3.322. For all, and in all hearts as best gift thought.] 3.323. A hundredfold from one, and thus complete 3.325. 325 God's measure. But to them shall also come 3.326. Misfortune, nor do they escape from plague. 3.327. And even thou, forsaking thy fair shrine 3.328. Shalt flee away when it becomes thy lot 3.329. To leave the holy land. And thou shalt be 3.330. 330 Carried to the Assyrians, and shalt see 3.331. Young children and wives serving hostile men; 3.332. And every means of life and wealth shall perish; 3.333. And every land shall be filled up with thee 3.334. And every sea; and everyone shall be 3.335. 335 offended with thy customs; and thy land 3.336. Shall all be desert; and the altar fenced 3.337. And temple of the great God and long wall 3.338. Shall all fall to the ground, since in thy heart 3.339. The holy law of the immortal God 3.340. 340 Thou didst not keep, but, erring, thou didst serve 3.341. Unseemly images, and didst not fear 3.342. The immortal Father, God of all mankind 3.343. Nor will to honor him; but image 3.344. of mortals thou didst honor Therefore now 3.345. 345 of time seven decades shall thy fruitful land 3.346. And the wonders of thy temple all be waste. 3.347. But there remains for thee a goodly end 3.348. And greatest glory, as the immortal God 3.349. Granted thee. But do thou wait and confide 3.350. 350 In the great God's pure laws, when he shall lift |
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28. Ovid, Metamorphoses, 1.313-1.415 (1st cent. BCE - 1st cent. CE)
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29. Philo of Alexandria, On Curses, 23 (1st cent. BCE - 1st cent. CE)
| 23. But the connection of the consequence affects me in no moderate degree; for it happens that that which comes near to him who is standing still longs for tranquillity, as being something which resembles itself. Now that which stands still without any deviation is God, and that which is moved is the creature, so that he who comes near to God desires stability; but he who departs from him, as by so doing he is approaching a creature easily overturned, is borne towards that which resembles it. VIII. |
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30. Philo of Alexandria, On The Life of Moses, 2 (1st cent. BCE - 1st cent. CE)
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31. Philo of Alexandria, Questions On Genesis, 1.92 (1st cent. BCE - 1st cent. CE)
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32. Clement of Rome, 1 Clement, 11.1, 23.3, 31.2, 46.2 (1st cent. CE - 1st cent. CE)
| 11.1. Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου, πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ̓ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν. 23.3. πόρρω γενέσθω ἀφ̓ ἡμῶν ἡ γραφὴ αὕτη, ὅπου λέγει: Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ ψυχῇ, οἱ λέγοντες: Ταῦτα ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, καὶ ἰδού, γεγηράκαμεν, καὶ οὐδὲν ἡμῖν τούτων συνβέβηκεν. 31.2. τίνος χάριν ηὐλογήθη ὁ πατὴρ ἡμῶν Ἀβραάμ, οὐχὶ δικαιοσύνην καὶ Gen. 23 ἀλήθειαν διὰ πίστεως ποιήσας; 46.2. γέγραπται γάρ: Κολλᾶσθε τοῖς ἁγίοις, ὅτι οἱ κολλώμενοι αὐτοῖς ἁγιασθήσονται. | |
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33. Josephus Flavius, Jewish Antiquities, 1.72-1.74, 1.98, 1.109, 1.232, 13.75, 17.266 (1st cent. CE - 1st cent. CE)
| 1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.74. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land. 1.98. He also entreated God to accept of his sacrifice, and to grant that the earth might never again undergo the like effects of ‘his wrath; that men might be permitted to go on cheerfully in cultivating the same; to build cities, and live happily in them; and that they might not be deprived of any of those good things which they enjoyed before the Flood; but might attain to the like length of days, and old age, which the ancient people had arrived at before. 1.109. 1. Now the sons of Noah were three,—Shem, Japhet, and Ham, born one hundred years before the Deluge. These first of all descended from the mountains into the plains, and fixed their habitation there; and persuaded others who were greatly afraid of the lower grounds on account of the flood, and so were very loath to come down from the higher places, to venture to follow their examples. 1.232. 4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, “That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved.” So he went immediately to the altar to be sacrificed. 13.75. They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 17.266. at which time the greatest part of the king’s troops deserted to them, while Rufus and Gratus, who had three thousand of the most warlike of Herod’s army with them, who were men of active bodies, went over to the Romans. There was also a band of horsemen under the command of Ruffis, which itself went over to the Romans also. |
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34. Josephus Flavius, Jewish War, 2.52, 2.74, 6.201 (1st cent. CE - 1st cent. CE)
| 2.52. There were also a great many of the king’s party who deserted the Romans, and assisted the Jews; yet did the most warlike body of them all, who were three thousand of the men of Sebaste, go over to the Romans. Rufus also, and Gratus, their captains, did the same (Gratus having the foot of the king’s party under him, and Rufus the horse) each of whom, even without the forces under them, were of great weight, on account of their strength and wisdom, which turn the scales in war. 2.52. of whom the most valiant were the kinsmen of Monobazus, king of Adiabene, and their names were Monobazus and Kenedeus; and next to them were Niger of Perea, and Silas of Babylon, who had deserted from king Agrippa to the Jews; for he had formerly served in his army. 2.74. There had before this met him Joseph, the first cousin of Archelaus, and Gratus, together with Rufus, who led those of Sebaste, as well as the king’s army: there also met him those of the Roman legion, armed after their accustomed manner; for as to Sabinus, he durst not come into Varus’s sight, but was gone out of the city before this, to the seaside. 6.201. 4. There was a certain woman that dwelt beyond Jordan, her name was Mary; her father was Eleazar, of the village Bethezub, which signifies the house of Hyssop. She was eminent for her family and her wealth, and had fled away to Jerusalem with the rest of the multitude, and was with them besieged therein at this time. |
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35. New Testament, Acts, 8 (1st cent. CE - 2nd cent. CE)
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36. New Testament, Apocalypse, 18.23, 22.2 (1st cent. CE - 1st cent. CE)
| 18.23. The light of a lamp will shine no more at all in you. The voice of the bridegroom and of the bride will be heard no more at all in you; for your merchants were the princes of the earth; for with your sorcery all the nations were deceived. 22.2. in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. |
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37. New Testament, Jude, 7, 9, 6 (1st cent. CE - 1st cent. CE)
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38. New Testament, Ephesians, 2.12, 2.19 (1st cent. CE - 1st cent. CE)
| 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God |
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39. New Testament, Galatians, 2.15-2.16 (1st cent. CE - 1st cent. CE)
| 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. |
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40. New Testament, Hebrews, 11.13 (1st cent. CE - 1st cent. CE)
| 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. |
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41. New Testament, Romans, a b c d\n0 "12.19" "12.19" "12 19"\n1 16 16 16 None\n2 16.3 16.3 16 3\n3 16.4 16.4 16 4\n4 16.5 16.5 16 5\n5 16.6 16.6 16 6\n6 16.7 16.7 16 7\n7 4 4 4 None (1st cent. CE - 1st cent. CE)
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42. New Testament, John, 4 (1st cent. CE - 1st cent. CE)
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43. New Testament, Luke, 3.23-3.38 (1st cent. CE - 1st cent. CE)
| 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. |
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44. New Testament, Matthew, 1.21, 2.23 (1st cent. CE - 1st cent. CE)
| 1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins. 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene. |
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45. Tosefta, Avodah Zarah, 8.4, 8.6-8.8 (1st cent. CE - 2nd cent. CE)
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46. Tosefta, Sotah, 3.2 (1st cent. CE - 2nd cent. CE)
| 3.2. ... The people of Sodom became haughty in front of the Place only due to the goodness He showered upon them, as it says : \"A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion (Job 28:5-8). The people of Sodom [said]: \"Since food comes out of our land, and silver and gold, and precious stones and pearls [all come] from our land, we have no need that other people will come to us to diminish [our valuables]. Let us rise and prevent the wayfarers to enter our cities [banot]!\" The Holy One of Blessing said to them: \"I gave goodness to you, and you seek to forget the wayfarers from your cities?! I will forget the wayfarers in your midst [beinechem] and I will forget you from the world!\" What does it say? \"He breaks open a shaft away from where men sojourn; they are forgotten of the foot that pass by; they hang afar from men, they swing to and fro.\" (Job 28:4) and \"The tents of robbers prosper, and they that provoke God are secure, in whatsoever God brings into their hand.\" (Job 12:6) and so it says \"As I live—declares the Lord GOD—your sister Sodom and her daughters did not do what you and your daughters did.Only this was the sin of your sister Sodom: arrogance! She and her daughters had plenty of bread\"(Ezekiel 16:48-49)" |
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47. Anon., Genesis Rabba, 22.8, 26.5, 26.7, 27.4, 50.7 (2nd cent. CE - 5th cent. CE)
| 22.8. אָמַר רַבִּי יוֹחָנָן הֶבֶל הָיָה גִּבּוֹר מִקַּיִן, שֶׁאֵין תַּלְמוּד לוֹמַר וַיָּקָם, אֶלָּא מְלַמֵּד שֶׁהָיָה נָתוּן תַּחְתָּיו, אָמַר לוֹ שְׁנֵינוּ בָּעוֹלָם מָה אַתְּ הוֹלֵךְ וְאוֹמֵר לְאַבָּא, נִתְמַלֵּא עָלָיו רַחֲמִים, מִיַּד עָמַד עָלָיו וַהֲרָגוֹ, מִן תַּמָּן אִינוּן אָמְרִין טַב לְבִישׁ לָא תַעֲבֵד וּבִישׁ לָא יִמְטֵי לָךְ. וַיַּהַרְגֵּהוּ, בַּמֶּה הֲרָגוֹ, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר בְּקָנֶה הֲרָגוֹ, שֶׁנֶּאֱמַר (בראשית ד, כג): וְיֶלֶד לְחַבֻּרָתִי, דָּבָר שֶׁעוֹשֶׂה חַבּוּרָה. וְרַבָּנָן אָמְרֵי בְּאֶבֶן הֲרָגוֹ, שֶׁנֶאֱמַר (בראשית ד, כג): כִּי אִישׁ הָרַגְתִּי לְפִצְעִי, דָּבָר שֶׁהוּא עוֹשֶׂה פְּצָעִים. רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בַּר חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר נִתְבּוֹנֵן קַיִן מְהֵיכָן שָׁחַט אָבִיו אוֹתוֹ הַפָּר, שֶׁנֶּאֱמַר בּוֹ (תהלים סט, לב): וְתִיטַב לַה' מִשּׁוֹר פָּר, וּמִשָּׁם הֲרָגוֹ, מִמְּקוֹם הַצַּוָּאר מְקוֹם הַסִּימָנִין. וּמִי קְבָרוֹ, אָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת עוֹפוֹת הַשָּׁמַיִם וְחַיּוֹת טְהוֹרוֹת קְבָרוּהוּ, וְנָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרָן שְׁתֵּי בְּרָכוֹת שֶׁמְבָרְכִים עֲלֵיהֶן, אַחַת לִשְׁחִיטָה וְאַחַת לְכִסּוּי הַדָּם. 26.5. וַיִּרְאוּ בְנֵי הָאֱלֹהִים (בראשית ו, ב), רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָרֵא לְהוֹן בְּנֵי דַיָּנַיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי מְקַלֵּל לְכָל מַאן דְּקָרֵא לְהוֹן בְּנֵי אֱלָהַיָּא, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל פִּרְצָה שֶׁאֵינָהּ מִן הַגְּדוֹלִים אֵינָהּ פִּרְצָה, כֻּמְרַיָא גָּנְבוּ אֱלָהַיָּא מַאן מוֹמֵי בֵּיהּ אוֹ מַאן מְקָרֵב. וְלָמָּה קוֹרֵא אוֹתָן בְּנֵי הָאֱלֹהִים, רַבִּי חֲנִינָא וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ תַּרְוֵיהוֹן אָמְרִין שֶׁהִרְבּוּ יָמִים בְּלֹא צַעַר וּבְלֹא יִסּוּרִין. רַבִּי חָנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר כְּדֵי לַעֲמֹד עַל הַתְּקוּפוֹת וְעַל הַחִשְׁבוֹנוֹת. רַבָּנָן אָמְרִין כְּדֵי שֶׁיִּטְלוּ שֶׁלָּהֶם וְשֶׁל דּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. (בראשית ו, ב): כִּי טֹבֹת הֵנָּה, אָמַר רַבִּי יוּדָן טֹבֹת כְּתִיב, מִשֶּׁהָיוּ מְטִיבִין אִשָּׁה לְבַעֲלָהּ הָיָה גָדוֹל נִכְנַס וּבוֹעֲלָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב כִּי טֹבֹת הֵנָּה, אֵלּוּ הַבְּתוּלוֹת, (בראשית ו, ב): וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ, אֵלּוּ נְשֵׁי אֲנָשִׁים. מִכֹּל אֲשֶׁר בָּחָרוּ, זֶה זָכָר וּבְהֵמָה. רַבִּי הוּנָא בְּשֵׁם רַבִּי אָמַר דּוֹר הַמַּבּוּל לֹא נִמּוֹחוּ מִן הָעוֹלָם עַד שֶׁכָּתְבוּ גִּמּוֹמְסִיּוֹת לְזָכָר וְלִבְהֵמָה. אָמַר רַבִּי שִׂמְלָאי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת, אַנְדְּרוֹלוֹמוּסְיָא בָּאָה לָעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. רַבִּי עֲזַרְיָה וְרַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל הַכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲרִיךְ אַפּוֹ חוּץ מִן הַזְּנוּת, מַאי טַעְמָא וַיִּרְאוּ בְנֵי הָאֱלֹהִים וגו', וּמַה כְּתִיב בַּתְרֵיהּ (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי יְהוֹשֻׁעַ בַּר לֵוִי בְּשֵׁם פְּדָיָה אָמַר כָּל אוֹתוֹ הַלַּיְלָה הָיָה לוֹט מְבַקֵּשׁ רַחֲמִים עַל הַסְּדוֹמִיִּים וְהָיוּ מְקַבְּלִין מִיָּדוֹ, כֵּיוָן שֶׁאָמְרוּ לוֹ (בראשית יט, ה): הוֹצִיאֵם אֵלִינוּ וְנֵדְעָה אֹתָם לְתַשְׁמִישׁ, אָמְרוּ לוֹ (בראשית יט, יב): עֹד מִי לְךָ פֹה לְלַמֵּד סָנֵגוֹרְיָא עֲלֵיהֶם, מִכָּאן וָאֵילָךְ אֵין לְךָ לְלַמֵּד עֲלֵיהֶם סָנֵגוֹרְיָא. 26.7. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם (בראשית ו, ד), שִׁבְעָה שֵׁמוֹת נִקְרְאוּ לָהֶם, אֵימִים, רְפָאִים, גִּבּוֹרִים, זַמְזֻמִּים, עֲנָקִים, עַוִּים, נְפִלִים. אֵימִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיְתָה אֵימָתָן נוֹפֶלֶת עָלָיו. רְפָאִים, שֶׁכָּל מִי שֶׁרָאָה אוֹתָן הָיָה לִבּוֹ רָפֶה כְּשַׁעֲוָה. גִּבּוֹרִים, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר מֹחַ קוּלִיתוֹ שֶׁל אֶחָד מֵהֶם הָיְתָה נִמְדֶדֶת י"ח אַמָּה. זַמְזֻמִּים, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא מְנַטְרוֹמִין מְגִיסְטֵי מִלְחָמָה. עֲנָקִים, רַבָּנָן וְרַבִּי אַחָא, רַבָּנָן אָמְרוּ שֶׁהָיוּ מַרְבִּים עֲנָקִים עַל גַּבֵּי עֲנָקִים [פרוש תכשיטיז], רַבִּי אַחָא אָמַר שֶׁהָיוּ עוֹנְקִים גַּלְגַּל חַמָּה, וְאוֹמְרִים הוֹרֵד לָנוּ גְשָׁמִים. עַוִּים, שֶׁצָּדוּ אֶת הָעוֹלָם וְשֶׁהֻצְדוּ מִן הָעוֹלָם, שֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּצּוֹד, הֵיךְ מַה דְּאַתְּ אָמַר (יחזקאל כא, לב): עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן שֶׁהָיוּ בְּקִיאִים בַּעֲפָרוֹת כִּנְחָשִׁים. בְּגָלִילָא צָוְחִין לְחִוְיָא אִוְיָא. נְפִלִים, שֶׁהִפִּילוּ אֶת הָעוֹלָם, וְשֶׁנָּפְלוּ מִן הָעוֹלָם וְשֶׁמִּלְּאוּ אֶת הָעוֹלָם נְפָלִים בַּזְנוּת שֶׁלָּהֶם. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן, יְהוּדָה בַּר רַבִּי אַמֵּי אָמַר, אַחֲרָאֵי לָא יִלְּפוּן מִן קֳדָמָאֵי, דּוֹר הַמַּבּוּל לֹא לָקְחוּ מוּסָר מִדּוֹר אֱנוֹשׁ, וְדוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל. (בראשית ו, ד): וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה הָיְתָה אִשָּׁה יוֹצֵאת בַּשּׁוּק וְהָיְתָה רוֹאָה בָּחוּר וּמִתְאַוָּה לוֹ וְהָיְתָה הוֹלֶכֶת וּמְשַׁמֶּשֶׁת אֶת מִטָּתָהּ וְהָיְתָה מַעֲמֶדֶת בָּחוּר כַּיּוֹצֵא בּוֹ. אַנְשֵׁי הַשֵּׁם (בראשית ו, ד), אָמַר רַבִּי אֲחָא (איוב ל, ח): בְּנֵי נָבָל גַּם בְּנֵי בְלִי שֵׁם, וְאַתְּ אֲמַרְתְּ אַנְשֵׁי הַשֵּׁם, אֶלָּא שֶׁהִשִּׁימוּ אֶת הָעוֹלָם, וְשֶׁהוּשַׁמּוּ מִן הָעוֹלָם, וְשֶׁגָּרְמוּ לָעוֹלָם שֶׁיִּשֹּׁוֹם. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אֲנָשִׁים שֶׁנִּתְפָּרְשׁוּ שְׁמוֹתָן לְמַעְלָן, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל הַשֵּׁמוֹת הַלָּלוּ לָשׁוֹן מַרְדּוּת הֵן, עִירָד, עוֹרְדָּן אֲנִי מִן הָעוֹלָם. מְחוּיָאֵל, מוֹחָן אֲנִי מִן הָעוֹלָם. מְתוּשָׁאֵל, מַתִּישָׁן אֲנִי מִן הָעוֹלָם. מַה לִּי לְלֶמֶךְ וּלְתוֹלְדוֹתָיו. אָמַר רַבִּי יוֹחָנָן הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם, וּמִי פֵּרַשׁ מַעֲשֵׂיהֶן, אֱלִיפַז הַתֵּימָנִי, וּבִלְדַּד הַשּׁוּחִי, וְצוֹפַר הַנַּעֲמָתִי. רַבִּי אוֹמֵר אִלּוּ לֹא בָּא אִיּוֹב לָעוֹלָם אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֶׂה הַמַּבּוּל, דַּיּוֹ. אָמַר רַבִּי חָנִין אִלּוּ לֹא בָּא אֱלִיהוּא אֶלָּא לְפָרֵשׁ לָנוּ מַעֲשֵׂה יְרִידַת הַגְּשָׁמִים, דַּיּוֹ, דְּאָמַר רַבִּי יוֹחָנָן כָּל אוֹרָה שֶׁנֶּאֱמַר בֶּאֱלִיהוּא אֵינָהּ אֶלָּא בִּירִידַת גְּשָׁמִים. רַבִּי הוֹשַׁעְיָה רַבָּה אָמַר אֵינָהּ אֶלָּא בְּמַתַּן תּוֹרָה, כְּמָה דְאַתְּ אָמַר (משלי ו, כג): כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. רַבִּי אַחָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, קָשָׁה הִיא הַמַּחֲלֹקֶת כְּדוֹר הַמַּבּוּל, נֶאֱמַר כָּאן אַנְשֵׁי הַשֵּׁם, וְנֶאֱמַר לְהַלָּן (במדבר טז, ב): קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם, מַה אַנְשֵׁי הַשֵּׁם שֶׁנֶּאֱמַר לְהַלָּן מַחֲלֹקֶת אַף אַנְשֵׁי שֵׁם שֶׁנֶּאֱמַר כָּאן מַחֲלֹקֶת. 27.4. וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ (בראשית ו, ו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר תַּוְהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה, שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה לֹא הָיָה מוֹרֵד בִּי. רַבִּי נְחֶמְיָה אָמַר מִתְנַחֵם אֲנִי שֶׁבָּרָאתִי אוֹתוֹ מִלְּמַטָּה שֶׁאִלּוּ בָּרָאתִי אוֹתוֹ מִלְּמַעְלָה כְּשֵׁם שֶׁהִמְרִיד בִּי אֶת הַתַּחְתּוֹנִים, כָּךְ הָיָה מַמְרִיד בִּי אֶת הָעֶלְיוֹנִים. אָמַר רַבִּי אַיְבוּ תְּוָהוּת הָיְתָה לְפָנַי שֶׁבָּרָאתִי בּוֹ יֵצֶר הָרָע, שֶׁאִלּוּלֵי לֹא בָּרָאתִי בּוֹ יֵצֶר הָרָע לֹא הָיָה מוֹרֵד בִּי. אָמַר רַבִּי לֵוִי מִתְנַחֵם אֲנִי שֶׁעָשִׂיתִי אוֹתוֹ וְנִתַּן בָּאָרֶץ. (בראשית ו, ו): וַיִּתְעַצֵּב אֶל לִבּוֹ, אָמַר רַבִּי בֶּרֶכְיָה, מָשָׁל לְשַׂר שֶׁבָּנָה פָּלָטִין עַל יְדֵי אַדְרִיכַל, רָאָה אוֹתָהּ וְלֹא עָרְבָה לוֹ, עַל מִי יֵשׁ לוֹ לְהִתְכָּעֵס לֹא עַל אַדְרִיכַל, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר רַבִּי אָסֵי מָשָׁל לְשַׂר שֶׁעָשָׂה סְחוֹרָה עַל יְדֵי סַרְסוּר וְהִפְסִיד, עַל מִי יֵשׁ לוֹ לְהִתְרָעֵם לֹא עַל הַסַּרְסוּר, כָּךְ וַיִּתְעַצֵּב אֶל לִבּוֹ. אֶפִּיקוֹרֶס אֶחָד שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ אֵין אַתֶּם אוֹמְרִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד, אָמַר לוֹ הֵן. וְהָא כְתִיב וַיִּתְעַצֵּב אֶל לִבּוֹ. אָמַר לוֹ נוֹלַד לְךָ בֶּן זָכָר מִיָּמֶיךָ, אָמַר לוֹ הֵן, אָמַר לוֹ מֶה עָשִׂיתָ, אָמַר לוֹ שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ שֶׁסּוֹפוֹ לָמוּת, אָמַר לוֹ בִּשְׁעַת חֶדְוָתָא חֶדְוָתָא, בִּשְׁעַת אֶבְלָה אֶבְלָה. אָמַר לוֹ כָּךְ מַעֲשֶׂה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שִׁבְעָה יָמִים נִתְאַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עוֹלָמוֹ קֹדֶם שֶׁלֹא יָבוֹא מַבּוּל לָעוֹלָם, מַאי טַעְמֵיהּ וַיִּתְעַצֵּב אֶל לִבּוֹ, וְאֵין עֲצִיבָה אֶלָא אֲבֵלוּת, הֵיךְ מָה דְאַתְּ אָמַר (שמואל ב יט, ג): נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ. 50.7. וַיֹּאמְרוּ גֶּשׁ הָלְאָה (בראשית יט, ט), קְרַב לְהַלָּן. (בראשית יט, ט): וַיֹּאמְרוּ הָאֶחָד בָּא לָגוּר וַיִּשְׁפֹּט שָׁפוֹט, דִּין שֶׁדָּנוּ רִאשׁוֹנִים אַתָּה בָּא לַהֲרֹס. רַבִּי מְנַחֲמָא מִשֵּׁם רַבִּי בֵּיבַי כָּךְ הִתְנוּ אַנְשֵׁי סְדוֹם בֵּינֵיהֶם, אָמְרוּ, כָּל אַכְסַנְיָא שֶׁהוּא בָּא לְכָאן יְהוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ, אֲפִלּוּ אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית יח, יט): וְשָׁמְרוּ דֶּרֶךְ ה', אָנוּ בּוֹעֲלִים אוֹתוֹ וְנוֹטְלִים אֶת מָמוֹנוֹ. | |
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48. Irenaeus, Refutation of All Heresies, 1.22.2, 1.29, 1.29.1, 1.30.9, 1.31, 1.31.3 (2nd cent. CE - 3rd cent. CE)
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49. Tertullian, Prescription Against Heretics, 30, 29 (2nd cent. CE - 3rd cent. CE)
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50. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 56b. רבי חנניה בן (גמלא) אומר אף על הדם מן החי רבי חידקא אומר אף על הסירוס רבי שמעון אומר אף על הכישוף,רבי יוסי אומר כל האמור בפרשת כישוף בן נח מוזהר עליו (דברים יח, י) לא ימצא בך מעביר בנו ובתו באש קוסם קסמים מעונן ומנחש ומכשף וחובר חבר ושואל אוב וידעוני ודורש אל המתים וגו' ובגלל התועבות האלה ה' אלהיך מוריש אותם מפניך ולא ענש אלא אם כן הזהיר,רבי אלעזר אומר אף על הכלאים מותרין בני נח ללבוש כלאים ולזרוע כלאים ואין אסורין אלא בהרבעת בהמה ובהרכבת האילן,מנהני מילי אמר ר' יוחנן דאמר קרא (בראשית ב, טז) ויצו ה' אלהים על האדם לאמר מכל עץ הגן אכול תאכל,ויצו אלו הדינין וכן הוא אומר (בראשית יח, יט) כי ידעתיו למען אשר יצוה את בניו וגו',ה' זו ברכת השם וכן הוא אומר (ויקרא כד, טז) ונוקב שם ה' מות יומת אלהים זו עבודת כוכבים וכן הוא אומר (שמות כ, ב) לא יהיה לך אלהים אחרים על האדם זו שפיכות דמים וכן הוא אומר (בראשית ט, ו) שופך דם האדם וגו',לאמר זו גילוי עריות וכן הוא אומר (ירמיהו ג, א) לאמר הן ישלח איש את אשתו והלכה מאתו והיתה לאיש אחר מכל עץ הגן ולא גזל אכל תאכל ולא אבר מן החי,כי אתא רבי יצחק תני איפכא ויצו זו עבודת כוכבים אלהים זו דינין,בשלמא אלהים זו דינין דכתיב (שמות כב, ז) ונקרב בעל הבית אל האלהים אלא ויצו זו ע"ז מאי משמע,רב חסדא ורב יצחק בר אבדימי חד אמר (שמות לב, ח) סרו מהר מן הדרך אשר צויתים עשו להם וגו' וחד אמר (הושע ה, יא) עשוק אפרים רצוץ משפט כי הואיל הלך אחרי צו,מאי בינייהו איכא בינייהו עכו"ם שעשה ע"ז ולא השתחוה לה למאן דאמר עשו משעת עשייה מיחייב למאן דאמר כי הואיל הלך עד דאזיל בתרה ופלח לה,אמר רבא ומי איכא למאן דאמר עכו"ם שעשאה ע"ז ולא השתחוה לה חייב והתניא בעכו"ם דברים שבית דין של ישראל ממיתין עליהן בן נח מוזהר עליהן אין בית דין של ישראל ממיתין עליהן אין בן נח מוזהר עליהן למעוטי מאי לאו למעוטי עכו"ם שעשה ע"ז ולא השתחוה לה,אמר רב פפא לא למעוטי גיפוף ונישוק,גיפוף ונישוק דמאי אילימא כדרכה בר קטלא הוא אלא למעוטי שלא כדרכה,דינין בני נח איפקוד והתניא עשר מצות נצטוו ישראל במרה שבע שקיבלו עליהן בני נח והוסיפו עליהן דינין ושבת וכיבוד אב ואם,דינין דכתיב (שמות טו, כה) שם שם לו חוק ומשפט שבת וכיבוד אב ואם דכתיב (דברים ה, יא) כאשר צוך ה' אלהיך ואמר רב יהודה כאשר צוך במרה,אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,אי הכי מאי והוסיפו עליהן דינין,אלא אמר רבא לא נצרכה אלא לדיני קנסות אכתי והוסיפו בדינין מיבעי ליה,אלא אמר רב אחא בר יעקב לא נצרכה אלא להושיב בית דין בכל פלך ופלך ובכל עיר ועיר והא בני נח לא איפקוד והתניא כשם שנצטוו ישראל להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר כך נצטוו בני נח להושיב בתי דינין בכל פלך ופלך ובכל עיר ועיר,אלא אמר רבא האי תנא תנא דבי מנשה הוא דמפיק ד"ך ועייל ס"ך,דתנא דבי מנשה שבע מצות נצטוו בני נח ע"ז וגילוי עריות ושפיכות דמים גזל ואבר מן החי סירוס וכלאים,רבי יהודה אומר אדם הראשון לא נצטווה אלא על ע"ז בלבד שנאמר ויצו ה' אלהים על האדם רבי יהודה בן בתירה אומר אף על ברכת השם ויש אומרים אף על הדינים,כמאן אזלא הא דאמר רב יהודה אמר רב אלהים אני לא תקללוני אלהים אני לא תמירוני אלהים אני יהא מוראי עליכם כמאן כיש אומרים,תנא דבי מנשה אי דריש ויצו אפילו הנך נמי אי לא דריש ויצו הני מנא ליה,לעולם לא דריש ויצו הני כל חדא וחדא באפי נפשיה כתיבא ע"ז וגילוי עריות | 56b. bRabbi Ḥaya ben Gamla says:The descendants of Noah are balsocommanded bconcerningthe prohibition against consuming bthe blood from a livinganimal. bRabbi Ḥideka says:They are balsocommanded bconcerning castration,i.e., they are prohibited to castrate any living animal. bRabbi Shimon says:They are balsocommanded bconcerningthe prohibition against engaging in bsorcery. /b, bRabbi Yosei says:With regard to beverytype of sorcery bthat is stated in the passage about sorcery,it is bprohibited for a descendant of Noah toengage in bit.This is derived from the verses: “When you come into the land that the Lord your God gives you, you shall not learn to do like the abominations of those nations. bThere shall not be found among you one who makes his son or his daughter pass through the fire, a diviner, a soothsayer, or an enchanter, or a warlock, or a charmer, or one who consults a necromancer and a sorcerer, or directs inquiries to the dead.For whoever does these things is an abomination to the Lord; band because of these abominations, the Lord your God is driving them out from before you”(Deuteronomy 18:9–12). Evidently, the Canaanites were punished for these practices; bandsince God bwould not have punishedthem for an action bunless Hefirst bprohibitedit, these practices are clearly prohibited to gentiles., bRabbi Elazar says:The descendants of Noah were balsocommanded bconcerningthe prohibition of bdiverse kinds.Nevertheless, it is bpermitted for the descendants of Noah to wear diverse kindsof wool and linen band to sow diverse kindsof seeds together, band they are prohibited only with regard to breedingdiverse species of banimals and graftingdiverse species of btrees. /b,§ The Gemara asks: bFrom where are these matters,the Noahide mitzvot, derived? bRabbi Yoḥa says:It is from that bwhich the verse states: “And the Lord God commanded the man, saying: of every tree of the garden you may freely eat;but from the tree of the knowledge of good and evil, you shall not eat from it, for on the day that you eat from it, you shall die” (Genesis 2:16–17).,The verse is interpreted homiletically as follows: With regard to the term b“and…commanded,” these are thecourts of bjudgment; and so it statesin another verse: b“For I have known him, to the end that he may command his childrenand his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19).,With regard to the term b“the Lord,” thisalludes to bblessing the nameof God; band so it statesin another verse: b“And he who blasphemes the name of the Lord…shall be put to death”(Leviticus 24:16). b“God,” thisalludes to bidol worship; and so it states: “You shall have no other godsbefore Me” (Exodus 20:2). b“The man,” thisalludes to bbloodshed; and so it states: “One who sheds the blood of man,by man his blood shall be shed” (Genesis 9:6).,With regard to the term b“saying,” thisalludes to bforbidden sexual relations; and so it states: “Saying, if a man sends his wife, and she goes from him and becomes another man’s… /bwill that land not be greatly polluted? But you have played the harlot with many lovers” (Jeremiah 3:1). b“of every tree of the garden”alludes to the fact that one may partake only of items that are permitted to him, as they belong to him, bandhe may bnotpartake of bstolen items. “You may freely eat”alludes to the fact that one may eat fruit, bbut not a limb from a livinganimal., bWhen Rav Yitzḥak camefrom Eretz Yisrael to Babylonia, bhe taughttwo of the expositions in bthe oppositeorder: b“And…commanded,” thisalludes to bidol worship. “God,” thisalludes to courts of bjudgment. /b,The Gemara asks: bGranted,the source for the exposition: b“God [ iElohim /i],” thisalludes to courts of bjudgment,is clear; bas it is written: “Then the master of the house shall come near the judges [ iha’elohim /i]”(Exodus 22:7). Evidently, judges are called ielohim /i. bButwith regard to the exposition: b“And…commanded,” thisalludes to bidol worship, from whereis this binferred? /b, bRav Ḥisda and Rav Yitzḥak bar Avdimiboth give answers to this question. bOneof them bsaysthat it is inferred from the verse: b“They have turned aside quickly out of the way that I commanded them; they have made thema molten calf” (Exodus 32:8). The word “commanded” is mentioned here in the context of idol worship. bAndthe other bone saysthat it is inferred from the verse: b“Ephraim is oppressed, crushed in justice, because he willingly went after filth [ itzav /i]”(Hosea 5:11). The word itzav /i, used in this context in reference to idol worship, is the same Hebrew word used in the phrase: “And…commanded [ ivaytzav /i].”,The Gemara asks: bWhat isthe difference bbetweenthese two sources? The Gemara answers: The practical difference bbetweenthem is in the case of ba gentile who fashioned an idol but did not bow to it,i.e., he has not yet worshipped it. bAccording to the one who saysthat the proof is from the verse: b“They have madethem a molten calf,” bhe is rendered liable from the time of fashioningit. bAccording to the one who saysthat the proof is from the verse: b“Because he willingly wentafter filth,” he is not liable buntil he goes after it and worships it. /b, bRava says: And is there anyone who saysthat ba gentile who fashioned an idol but did not bow to it is liable? But isn’t it taughtin a ibaraita /i: bWith regard to idol worship, matters,i.e., transgressions, bfor which a Jewish court executesa Jew who commits one of them, bare prohibited to a descendant of Noah.But with regard to transgressions bfor which a Jewish court does not executea Jew who commits one of them, ba descendant of Noah is not prohibited fromdoing bthem. To exclude whattransgressions, i.e., to determine that they do not apply to gentiles, is this stated? Is it bnot to excludethe case of ba gentile who fashioned an idol but did not bow to it?Since Jews are not executed for this transgression, gentiles should not be liable for this act either., bRav Pappa says: No,it is possible that it is stated bto exclude embracing and kissingthe idol; neither a Jew nor a gentile who embraces or kisses an idol is liable. No proof can be brought from here with regard to a gentile who fashions an idol but does not worship it.,The Gemara asks: bEmbracing and kissingan idol bin whatmanner? bIf we saythat he did so bin itsstandard bmannerof worship, i.e., that embracing and kissing is the standard method of worshipping this idol, certainly bhe is liable toreceive the bdeathpenalty. bRather,it is stated bto excludea case bwherehe did bnotdo so bin itsstandard bmannerof worship.,§ The Gemara asks with regard to the list of the Noahide mitzvot: bWere the descendants of Noah commandedto establish courts of bjudgment? But isn’t it taughtin a ibaraita /i: bThe Jewish people were commandedto observe bten mitzvotwhen they were bin Marah: Seven that the descendants of Noah accepted upon themselves, andGod badded to themthe following mitzvot: bJudgment, and Shabbat, and honoringone’s bfather and mother. /b,The mitzva of bjudgmentwas given at Marah, bas it is writtenwith regard to Marah: b“There He made for them a statute and an ordice”(Exodus 15:25). bShabbat and honoringone’s bfather and motherwere given at Marah, bas it is writtenconcerning them in the Ten Commandments: “Observe the day of Shabbat to keep it holy, bas the Lord your God commanded you”(Deuteronomy 5:12), and similarly: “Honor your father and your mother, as the Lord your God commanded you” (Deuteronomy 5:16). The phrase “as the Lord your God commanded you” indicates that they had already been commanded to observe these mitzvot previously. bAnd Rav Yehuda says: “Asthe Lord your God bcommanded you” in Marah.Apparently, the mitzva of establishing courts is not included in the seven Noahide mitzvot., bRav Naḥman saysthat bRabba bar Avuh says:Establishing courts is a Noahide mitzva. The additional mitzva that was given in Marah bwas necessary only with regard tothe details of the ihalakhotof the justice system, e.g., that a defendant in a capital case is punished only by a full panel of twenty-three judges of the bSanhedrin, andonly if there are two bwitnesseswho testify concerning him, bandonly if he was issued ba forewarningbefore his transgression.,The Gemara asks: bIf so,and the mitzva given at Marah is a specification of the ihalakhotof the justice system, bwhatis the meaning of the sentence: bAndGod badded to them: Judgment?The details of a preexisting mitzva would not be referred to as an added mitzva., bRather, Rava says:The mitzva given at Marah bwas necessary only with regard to the ihalakhotof fines.Since these are not ihalakhotthat pertain to the basic performance of justice, but rather concern an additional fine for the guilty party, they were not given to the descendants of Noah. The Gemara asks: According to this interpretation, the language of the ibaraitais bstillinaccurate, as bit should havestated: bAndGod badded to themmore ihalakhot bof judgment. /b, bRather, Rav Aḥa bar Ya’akov says: It was necessary onlyfor the additional requirement bto establish a court in each and every province and in each and every city.The Gemara asks: bAnd were the descendants of Noah not commandedwith regard to bthismatter? bBut isn’t it taughtin a ibaraita /i: bJust as the Jewish people were commanded to establish courts in each and every province and in each and every city, so too, the descendants of Noah were commanded to establish courts in each and every province and in each and every city? /b, bRather, Rava says: This itanna /i,who holds that the mitzva of establishing courts of judgment is not included in the Noahide mitzvot, bisthe itannaof the school of Menashe, who removesfrom the list of the Noahide mitzvot two mitzvot whose mnemonic is idalet /i, ikaf /i,which stands for judgment [ idinim /i] and blessing the name of God [ ibirkat Hashem /i], band insertsin their place two mitzvot whose mnemonic is isamekh /i, ikaf /i,standing for castration [ iseirus /i] and diverse kinds [ ikilayim /i]., bAs the school of Menashe taught: The descendants of Noah were commandedto observe bseven mitzvot:The prohibitions of bidol worship, and forbidden sexual relations, and blood-shed,and brobbery, andeating ba limb from a livinganimal, and bcastration, and diverse kinds. /b, bRabbi Yehuda says: Adam, the firstman, bwas commanded only with regard tothe prohibition of bidol worship, as it is stated: “And the Lord God commanded the man”(Genesis 2:16). bRabbi Yehuda ben Beteira says:He was balsocommanded bconcerning blessing the nameof God. bAnd some saythat he was balsocommanded bconcerningestablishing courts of bjudgment. /b,The Gemara asks: bIn accordance with whoseopinion bis that which Rav Yehuda saysthat bRav says,in interpretation of the aforementioned verse: Since bI am “God,” do not curse Me;since bI am “God,” do not exchange Mewith another god; since bI am “God,” My fear shall be upon you?The Gemara answers: bIn accordance with whoseopinion? It is bin accordance withwhat bsome say,i.e., that the phrase “and the Lord God commanded the man” includes the prohibitions against cursing God’s name and idol worship, as well as the mitzva of establishing a system of law and justice, so that the fear of God will be upon the people.,The Gemara challenges: bIfthe itannaof the school of Menashe interpretsthe verse b“andthe Lord God bcommanded” homiletically, even thesemitzvot, cursing the name of God and establishing courts, should be included. And bif he does not interpretthe verse b“andthe Lord God bcommanded” homiletically, from where does hederive btheseseven mitzvot in his list?,The Gemara answers: bActually, he does not interpretthe verse b“andthe Lord God bcommanded” homiletically,but with regard to bthesemitzvot in his list, beach and every oneof them bis written separatelyin the Torah. The prohibitions of bidol worship and forbidden sexual relationsare stated |
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51. Nag Hammadi, The Apocalypse of Adam, 72.15-72.17, 74.8-74.16, 76.8-76.15, 85.2-85.17, 85.19-85.29 (3rd cent. CE - 3rd cent. CE)
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52. Nag Hammadi, The Gospel of The Egyptians, 58.15-58.17, 68.10-68.14 (3rd cent. CE - 3rd cent. CE)
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53. Nag Hammadi, The Hypostasis of The Archons, 91.31 (3rd cent. CE - 3rd cent. CE)
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54. Origen, Against Celsus, 6.24-6.38 (3rd cent. CE - 3rd cent. CE)
| 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. 6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. 6.36. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. 6.37. Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the 'tree of life' were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith. |
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55. Ambrose, On Paradise, 5.28, 6.31-6.32, 7.35 (4th cent. CE - 4th cent. CE)
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56. Anon., Pirqei De Rabbi Eliezer, 22 (4th cent. CE - 9th cent. CE)
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57. Anon., Numbers Rabba, 5.3, 20.2 (4th cent. CE - 9th cent. CE)
| 5.3. דָּבָר אַחֵר, אַל תַּכְרִיתוּ וגו', הֲדָא הוּא דִכְתִיב (מלכים ב יד, כז): וְלֹא דִבֶּר ה' לִמְחוֹת אֶת שֵׁם יִשְׂרָאֵל מִתַּחַת הַשָּׁמָיִם, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ שֶׁיָּמוּת אֶחָד מֵהֶם, רְאֵה מַה כְּתִיב (ישעיה נו, ג): וְאַל יֹאמַר בֶּן הַנֵּכָר וגו', וּמַה עַל בֶּן נֵכָר אָמַרְתִּי שֶׁלֹא לְפָסְלוֹ עַל אַחַת כַּמָּה וְכַמָּה יִשְׂרָאֵל שֶׁהֵם בָּנַי, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו'. וְכֵן הַגִּבְעוֹנִים שֶׁהָיוּ גֵּרִים גְּרוּרִים וְלֹא הָיוּ גֵּרֵי אֱמֶת אֶלָּא מִן הַיִּרְאָה נִתְגַּיְּרוּ קִבַּלְתִּי אוֹתָם, וְעַל שֶׁבִּקֵּשׁ שָׁאוּל לְהִזְדַּקֵּק לָהֶם וְהָרַג הַכֹּהֲנִים שֶׁהָיוּ מַסְפִּיקִין מְזוֹנוֹתָן, הֲרַגְתִּיו. וְלֹא עוֹד אֶלָּא שֶׁהֵבֵאתִי שָׁלשׁ שָׁנִים רָעָב בִּשְׁבִילָם, שֶׁנֶּאֱמַר (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָוִד וגו', וּמַה אִם לַגִּבְעוֹנִים שֶׁבָּאוּ אֶצְלְכֶם לֹא פָסַלְתִּי, לְבָנַי אֲנִי פּוֹסֵל, הֱוֵי: וְלֹא דִּבֶּר ה' לִמְחוֹת וגו', וְעַל אַחַת כַּמָּה וְכַמָּה לַלְוִיִּם שֶׁהֵם מְשָׁרְתִים לְפָנַי, הֱוֵי: אַל תַּכְרִיתוּ. אַל תַּכְרִיתוּ, הֲדָא הוּא דִכְתִיב (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַת בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדָה עָלָיו מְדִינָה, הוּא עוֹשֶׂה בָהּ אַנְדְּרוֹלוֹמוּסְיָא וְהוֹרֵג הַטּוֹבִים עִם הָרָעִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, בְּשָׁעָה שֶׁהַדּוֹר מַכְעִיס לְפָנָיו הוּא מְמַלֵּט הַצַּדִּיקִים וּמְאַבֵּד לָרְשָׁעִים, חָטָא דּוֹר אֱנוֹשׁ אִבֵּד אוֹתָם, הִצִּיל לַחֲנוֹךְ (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ, לָמָּה (נחום א, ז): בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. דּוֹר הַמַּבּוּל הִכְעִיסוּ וְאִבְּדָן וְהִצִּיל לְנֹחַ (בראשית ו, ח): וְנֹחַ מָצָא חֵן בְּעֵינֵי ה', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. סְדוֹמִיִּים הִכְעִיסוּ וְאִבְּדָם וְהִצִּיל לוֹט, שֶׁנֶּאֱמַר (בראשית יט, כט): וַיְהִי בְּשַׁחֵת ה' אֶת עָרֵי הַכִּכָּר וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ. הֵבִיא חשֶׁךְ עַל הַמִּצְרִיִּים (שמות י, כג): וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר, הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם בָּאוּ לַמִּדְבָּר עָשׂוּ אוֹתוֹ מַעֲשֶׂה חוּץ מִשִּׁבְטוֹ שֶׁל לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כו): מִי לַה' אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי, מִיָּד עָמַד משֶׁה וְהָרַג לַחוֹטְאִים עַל יְדֵי שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, כח): וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה, וְנָגַף הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֵׂי מַעֲשֵׂה הָעֵגֶל וְלֹא נָגַף שֵׁבֶט לֵוִי, שֶׁנֶּאֱמַר (שמות לב, לה): וַיִּגֹּף ה' וגו', הֱוֵי: בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁבֶט לֵוִי חָסוּ בִּי וְקִדְשׁוּ שְׁמִי בָּעֵגֶל, הַדִין הוּא שֶׁאֵדַע אוֹתָם לְטוֹב וְאַצִּילֵם מִצָּרָה, לְפִיכָךְ הִזְהִיר לְמשֶׁה וּלְאַהֲרֹן עַל בְּנֵי קְהָת שֶׁהָיוּ לְוִיִּם שֶׁלֹא יִתְכַּלּוּ בְּמַעֲשֵׂה הָאָרוֹן, הֲדָא הוּא דִכְתִיב: אַל תַּכְרִיתוּ וגו'. | |
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58. Ephrem, Commentary On Genesis, 6.3 (4th cent. CE - 4th cent. CE)
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59. Epiphanius, Panarion, 26.10.1, 39.2.1, 39.3.5 (4th cent. CE - 5th cent. CE)
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60. Anon., 2 Enoch, 72, 71
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61. Epigraphy, Cij, 374, 145
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62. Pseudo-Tertullian, Adversus Omnes Haereses, 2.7-2.9
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