1. Septuagint, Genesis, 6.9, 7.1 (th cent. BCE - 2nd cent. BCE)
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2. Hebrew Bible, Deuteronomy, 6.16, 7.11-7.16, 7.18-7.19 (9th cent. BCE - 3rd cent. BCE)
| 6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 7.11. וְשָׁמַרְתָּ אֶת־הַמִּצְוָה וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂוֹתָם׃ 7.12. וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהוָה אֱלֹהֶיךָ לְךָ אֶת־הַבְּרִית וְאֶת־הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃ 7.13. וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃ 7.14. בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃ 7.15. וְהֵסִיר יְהוָה מִמְּךָ כָּל־חֹלִי וְכָל־מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִׂימָם בָּךְ וּנְתָנָם בְּכָל־שֹׂנְאֶיךָ׃ 7.16. וְאָכַלְתָּ אֶת־כָּל־הָעַמִּים אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תָחֹס עֵינְךָ עֲלֵיהֶם וְלֹא תַעֲבֹד אֶת־אֱלֹהֵיהֶם כִּי־מוֹקֵשׁ הוּא לָךְ׃ 7.18. לֹא תִירָא מֵהֶם זָכֹר תִּזְכֹּר אֵת אֲשֶׁר־עָשָׂה יְהוָה אֱלֹהֶיךָ לְפַרְעֹה וּלְכָל־מִצְרָיִם׃ 7.19. הַמַּסֹּת הַגְּדֹלֹת אֲשֶׁר־רָאוּ עֵינֶיךָ וְהָאֹתֹת וְהַמֹּפְתִים וְהַיָּד הַחֲזָקָה וְהַזְּרֹעַ הַנְּטוּיָה אֲשֶׁר הוֹצִאֲךָ יְהוָה אֱלֹהֶיךָ כֵּן־יַעֲשֶׂה יְהוָה אֱלֹהֶיךָ לְכָל־הָעַמִּים אֲשֶׁר־אַתָּה יָרֵא מִפְּנֵיהֶם׃ | 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah." 7.11. Thou shalt therefore keep the commandment, and the statutes, and the ordices, which I command thee this day, to do them." 7.12. And it shall come to pass, because ye hearken to these ordices, and keep, and do them, that the LORD thy God shall keep with thee the covet and the mercy which He swore unto thy fathers," 7.13. and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee." 7.14. Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle." 7.15. And the LORD will take away from thee all sickness; and He will put none of the evil diseases of Egypt, which thou knowest, upon thee, but will lay them upon all them that hate thee." 7.16. And thou shalt consume all the peoples that the LORD thy God shall deliver unto thee; thine eye shall not pity them; neither shalt thou serve their gods; for that will be a snare unto thee." 7.18. thou shalt not be afraid of them; thou shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt:" 7.19. the great trials which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, whereby the LORD thy God brought thee out; so shall the LORD thy God do unto all the peoples of whom thou art afraid." |
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3. Hebrew Bible, Exodus, 3.6, 26.33-26.34 (9th cent. BCE - 3rd cent. BCE)
| 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 26.33. וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃ 26.34. וְנָתַתָּ אֶת־הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים׃ | 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 26.33. And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy." 26.34. And thou shalt put the ark-cover upon the ark of the testimony in the most holy place." |
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4. Hebrew Bible, Genesis, 1.29, 2.1-2.2, 4.4, 5.21-5.27, 6.3, 6.5-6.22, 7.2-7.12, 7.14, 8.10-8.11, 12.17 (9th cent. BCE - 3rd cent. BCE)
| 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃ 2.1. וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃ 2.1. וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃ 2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 5.21. וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.23. וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.25. וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃ 5.26. וַיְחִי מְתוּשֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת־לֶמֶךְ שְׁתַּיִם וּשְׁמוֹנִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.27. וַיִּהְיוּ כָּל־יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 6.9. אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃ 6.11. וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ 6.12. וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃ 6.13. וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כָּל־בָּשָׂר בָּא לְפָנַי כִּי־מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת־הָאָרֶץ׃ 6.14. עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃ 6.15. וְזֶה אֲשֶׁר תַּעֲשֶׂה אֹתָהּ שְׁלֹשׁ מֵאוֹת אַמָּה אֹרֶךְ הַתֵּבָה חֲמִשִּׁים אַמָּה רָחְבָּהּ וּשְׁלֹשִׁים אַמָּה קוֹמָתָהּ׃ 6.16. צֹהַר תַּעֲשֶׂה לַתֵּבָה וְאֶל־אַמָּה תְּכַלֶנָּה מִלְמַעְלָה וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים תַּחְתִּיִּם שְׁנִיִּם וּשְׁלִשִׁים תַּעֲשֶׂהָ׃ 6.17. וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃ 6.18. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתָּךְ וּבָאתָ אֶל־הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי־בָנֶיךָ אִתָּךְ׃ 6.19. וּמִכָּל־הָחַי מִכָּל־בָּשָׂר שְׁנַיִם מִכֹּל תָּבִיא אֶל־הַתֵּבָה לְהַחֲיֹת אִתָּךְ זָכָר וּנְקֵבָה יִהְיוּ׃ 6.21. וְאַתָּה קַח־לְךָ מִכָּל־מַאֲכָל אֲשֶׁר יֵאָכֵל וְאָסַפְתָּ אֵלֶיךָ וְהָיָה לְךָ וְלָהֶם לְאָכְלָה׃ 6.22. וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים כֵּן עָשָׂה׃ 7.2. מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה תִּקַּח־לְךָ שִׁבְעָה שִׁבְעָה אִישׁ וְאִשְׁתּוֹ וּמִן־הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה הִוא שְׁנַיִם אִישׁ וְאִשְׁתּוֹ׃ 7.2. חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה גָּבְרוּ הַמָּיִם וַיְכֻסּוּ הֶהָרִים׃ 7.3. גַּם מֵעוֹף הַשָּׁמַיִם שִׁבְעָה שִׁבְעָה זָכָר וּנְקֵבָה לְחַיּוֹת זֶרַע עַל־פְּנֵי כָל־הָאָרֶץ׃ 7.4. כִּי לְיָמִים עוֹד שִׁבְעָה אָנֹכִי מַמְטִיר עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וּמָחִיתִי אֶת־כָּל־הַיְקוּם אֲשֶׁר עָשִׂיתִי מֵעַל פְּנֵי הָאֲדָמָה׃ 7.5. וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר־צִוָּהוּ יְהוָה׃ 7.6. וְנֹחַ בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם עַל־הָאָרֶץ׃ 7.7. וַיָּבֹא נֹחַ וּבָנָיו וְאִשְׁתּוֹ וּנְשֵׁי־בָנָיו אִתּוֹ אֶל־הַתֵּבָה מִפְּנֵי מֵי הַמַּבּוּל׃ 7.8. מִן־הַבְּהֵמָה הַטְּהוֹרָה וּמִן־הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה וּמִן־הָעוֹף וְכֹל אֲשֶׁר־רֹמֵשׂ עַל־הָאֲדָמָה׃ 7.9. שְׁנַיִם שְׁנַיִם בָּאוּ אֶל־נֹחַ אֶל־הַתֵּבָה זָכָר וּנְקֵבָה כַּאֲשֶׁר צִוָּה אֱלֹהִים אֶת־נֹחַ׃ 7.11. בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃ 7.12. וַיְהִי הַגֶּשֶׁם עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ 7.14. הֵמָּה וְכָל־הַחַיָּה לְמִינָהּ וְכָל־הַבְּהֵמָה לְמִינָהּ וְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ לְמִינֵהוּ וְכָל־הָעוֹף לְמִינֵהוּ כֹּל צִפּוֹר כָּל־כָּנָף׃ 8.11. וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה־זַיִת טָרָף בְּפִיהָ וַיֵּדַע נֹחַ כִּי־קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ׃ 12.17. וַיְנַגַּע יְהוָה אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם׃ | 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;" 2.1. And the heaven and the earth were finished, and all the host of them." 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;" 5.21. And Enoch lived sixty and five years, and begot Methuselah." 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters." 5.23. And all the days of Enoch were three hundred sixty and five years." 5.24. And Enoch walked with God, and he was not; for God took him." 5.25. And Methuselah lived a hundred eighty and seven years, and begot Lamech." 5.26. And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters." 5.27. And all the days of Methuselah were nine hundred sixty and nine years; and he died." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 6.8. But Noah found grace in the eyes of the LORD." 6.9. These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God." 6.10. And Noah begot three sons, Shem, Ham, and Japheth." 6.11. And the earth was corrupt before God, and the earth was filled with violence." 6.12. And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. ." 6.13. And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth." 6.14. Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch." 6.15. And this is how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits." 6.16. A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it." 6.17. And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish." 6.18. But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee." 6.19. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female." 6.20. of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive." 6.21. And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them.’" 6.22. Thus did Noah; according to all that God commanded him, so did he." 7.2. of every clean beast thou shalt take to thee seven and seven, each with his mate; and of the beasts that are not clean two [and two], each with his mate;" 7.3. of the fowl also of the air, seven and seven, male and female; to keep seed alive upon the face of all the earth." 7.4. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I blot out from off the face of the earth.’" 7.5. And Noah did according unto all that the LORD commanded him." 7.6. And Noah was six hundred years old when the flood of waters was upon the earth." 7.7. And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, before the waters of the flood." 7.8. of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the ground," 7.9. there went in two and two unto Noah into the ark, male and female, as God commanded Noah." 7.10. And it came to pass after the seven days, that the waters of the flood were upon the earth." 7.11. In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened." 7.12. And the rain was upon the earth forty days and forty nights." 7.14. they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort." 8.10. And he stayed yet other seven days; and again he sent forth the dove out of the ark." 8.11. And the dove came in to him at eventide; and lo in her mouth an olive-leaf freshly plucked; so Noah knew that the waters were abated from off the earth." 12.17. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife." |
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5. Hebrew Bible, Psalms, 26.8 (9th cent. BCE - 3rd cent. BCE)
| 26.8. יְהוָה אָהַבְתִּי מְעוֹן בֵּיתֶךָ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ׃ | 26.8. LORD, I love the habitation of Thy house, and the place where Thy glory dwelleth." |
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6. Hebrew Bible, Isaiah, 54.9 (8th cent. BCE - 5th cent. BCE)
| 54.9. כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃ | 54.9. For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee." |
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7. Hebrew Bible, Jeremiah, 25.30 (8th cent. BCE - 5th cent. BCE)
| 25.30. Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth." |
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8. Hebrew Bible, Ezekiel, 14.14, 14.20, 43.10 (6th cent. BCE - 5th cent. BCE)
| 14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃ | 14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD." 14.20. though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness." 43.10. Thou, son of man, show the house to the house of Israel, that they may be ashamed of their iniquities; and let them measure accurately." |
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9. Hebrew Bible, Ecclesiastes, 3.15 (5th cent. BCE - 2nd cent. BCE)
| 3.15. מַה־שֶּׁהָיָה כְּבָר הוּא וַאֲשֶׁר לִהְיוֹת כְּבָר הָיָה וְהָאֱלֹהִים יְבַקֵּשׁ אֶת־נִרְדָּף׃ | 3.15. That which is hath been long ago, and that which is to be hath already been; and God seeketh that which is pursued." |
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10. Anon., 1 Enoch, 8.2, 67.1, 106.18 (3rd cent. BCE - 2nd cent. BCE)
| 8.2. colouring tinctures. And there arose much godlessness, and they committed fornication, and they 67.1. And in those days the word of God came unto me, and He said unto me: ' Noah, thy lot has come 67.1. for before the Lord of Spirits none shall utter an idle word. For the judgement shall come upon them |
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11. Anon., Jubilees, 5.3, 10.17 (2nd cent. BCE - 2nd cent. BCE)
| 5.3. And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth 10.17. And we explained to Noah all the medicines of their diseases, together with their seductions, how he might heal them with herbs of the earth. |
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12. Dead Sea Scrolls, Community Rule, 8.5, 8.8-8.9, 9.5-9.6, 10.1 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, Scroll of Blessings, 4.24-4.26 (2nd cent. BCE - 1st cent. CE)
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14. Septuagint, Wisdom of Solomon, 10.4 (2nd cent. BCE - 1st cent. BCE)
| 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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15. Philo of Alexandria, On The Migration of Abraham, 132 (1st cent. BCE - missingth cent. CE)
| 132. And he also, with a wish further to excite an irresistible desire of what is good, enjoins one to cleave to it; for he says, "Thou shalt fear the Lord thy God, and him only shalt thou serve; and thou shalt cleave to Him." What, then, is this cleaving? What? Surely it is piety and faith; for these virtues adapt and invite the mind to incorruptible nature. For Abraham also, when he believed, is said to have "come near to God. |
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16. Philo of Alexandria, On The Change of Names, 189 (1st cent. BCE - missingth cent. CE)
| 189. But the aforesaid numbers are perfect, and especially according to the sacred scriptures. And let us consider each of them: now first of all there is the son of the just Noah and the ancestor of the seeing race, and he is said to have been a hundred years old when he begat Arphaxad, and the meaning of the name of Arphaxad is, "he disturbed sorrow." At all events it is a good thing that the offspring of the soul should confuse, and disorder, and destroy that miserable thing iniquity, so full of evils. |
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17. Philo of Alexandria, On The Posterity of Cain, 48 (1st cent. BCE - missingth cent. CE)
| 48. But the second kind of humiliation arises from the strength of perseverance, which is followed by propitiation, according to the perfect number of the decade; for the people are enjoined to humble their souls on the tenth day of the month, and this means to put away all high boasting, the putting away of which works the rejection of all offences, both voluntary and involuntary. Accordingly, the Lamech who is humbled in this sense, is the descendant of Seth, and the father of the just Noah; but he who is humbled in the former manner is the descendant of Cain. XIV. |
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18. Josephus Flavius, Jewish Antiquities, 1.75 (1st cent. CE - 1st cent. CE)
| 1.75. 2. Now God loved this man for his righteousness: yet he not only condemned those other men for their wickedness, but determined to destroy the whole race of mankind, and to make another race that should be pure from wickedness; and cutting short their lives, and making their years not so many as they formerly lived, but one hundred and twenty only, he turned the dry land into sea; |
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19. New Testament, 2 Peter, 2.5 (1st cent. CE - 1st cent. CE)
| 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; |
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20. New Testament, Hebrews, 11.7 (1st cent. CE - 1st cent. CE)
| 11.7. By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared an ark for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith. |
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21. New Testament, Romans, 8.9 (1st cent. CE - 1st cent. CE)
| 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. |
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22. Ps.-Philo, Biblical Antiquities, 3.4 (1st cent. CE - 2nd cent. CE)
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23. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 28b. big strongגמ׳ /strong /big תניא ר' ישמעאל אומר ברק ברקאי ר"ע אומר עלה ברקאי נחומא בן אפקשיון אומר אף ברקאי בחברון מתיא בן שמואל (אומר) הממונה על הפייסות אומר האיר פני כל המזרח עד שבחברון רבי יהודה בן בתירא אומר האיר פני כל המזרח עד בחברון ויצאו כל העם איש איש למלאכתו,אי הכי נגה ליה טובא לשכור פועלים קאמרינן,אמר רב ספרא צלותיה דאברהם מכי משחרי כותלי,אמר רב יוסף אנן מאברהם ניקום וניגמר אמר רבא תנא גמר מאברהם ואנן לא גמרינן מיניה דתניא (ויקרא יב, ג) וביום השמיני ימול בשר ערלתו מלמד שכל היום כשר למילה אלא שהזריזין מקדימין למצות שנאמר (בראשית כב, ג) וישכם אברהם בבקר ויחבוש וגו',אלא אמר רבא רב יוסף הא קא קשיא ליה דתנן חל ערבי פסחים להיות בע"ש נשחט בשש ומחצה וקרב בשבע ומחצה ונשחטיה מכי משחרי כותלי,מאי קושיא ודילמא כותלי דבית המקדש בשש ומחצה משחרי משום דלא מכווני טובא א"נ שאני אברהם דאיצטגנינות גדולה היתה בלבו א"נ משום דזקן ויושב בישיבה הוה דא"ר חמא בר' חנינא מימיהן של אבותינו לא פרשה ישיבה מהם,היו במצרים ישיבה עמהם שנאמר (שמות ג, טז) לך ואספת את זקני ישראל היו במדבר ישיבה עמהם שנאמר (במדבר יא, טז) אספה לי שבעים איש מזקני ישראל אברהם אבינו זקן ויושב בישיבה היה שנאמר (בראשית כד, א) ואברהם זקן בא בימים יצחק אבינו זקן ויושב בישיבה היה שנאמר (בראשית כז, א) ויהי כי זקן יצחק יעקב אבינו זקן ויושב בישיבה היה שנאמר (בראשית מח, י) ועיני ישראל כבדו מזוקן,אליעזר עבד אברהם זקן ויושב בישיבה היה שנאמר (בראשית כד, ב) ויאמר אברהם אל עבדו זקן ביתו המושל בכל אשר לו אר"א שמושל בתורת רבו (בראשית טו, ב) הוא דמשק אליעזר א"ר אלעזר שדולה ומשקה מתורתו של רבו לאחרים,אמר רב קיים אברהם אבינו כל התורה כולה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי וגו' א"ל רב שימי בר חייא לרב ואימא שבע מצות הא איכא נמי מילה ואימא שבע מצות ומילה א"ל א"כ מצותי ותורותי למה לי,אמר (רב) ואיתימא רב אשי קיים אברהם אבינו אפילו עירובי תבשילין שנאמר תורותי אחת תורה שבכתב ואחת תורה שבעל פה,מתיא בן שמואל אמר וכו' והוא אומר הן מאן אמר הן אילימא הך דקאי אאיגרא הוא חלים והוא מפשר אלא הך דקאי אארעא מנא ידע,איבעית אימא הך דקאי אארעא ואיבעית אימא הך דקאי אאיגרא איבעית אימא הך דקאי אאיגרא אמר איהו האיר פני כל המזרח וא"ל הך דקאי אארעא עד שבחברון וא"ל איהו הן,ואיבעית אימא הך דקאי אארעא אמר איהו האיר פני כל המזרח וא"ל עד שבחברון וא"ל הן,ולמה הוצרכו לכך וכו' ומי מיחליף והתניא רבי אומר אינו דומה תימור של לבנה לתימור של חמה תימור של לבנה מתמר ועולה כמקל תימור של חמה מפציע לכאן ולכאן תנא דבי רבי ישמעאל יום המעונן היה ומפציע לכאן ולכאן אמר רב פפא שמע מינה יומא דעיבא כוליה שמשא,למאי נפקא מינה לשטוחי עורות אי נמי לכדדרש רבא אשה לא תלוש לא בחמה ולא בחמי חמה,אמר רב נחמן זוהמא דשימשא קשי משימשא וסימניך דנא דחלא שברירי דשימשא קשו משימשא וסימניך דילפא | 28b. strongGEMARA: /strong bIt was taughtin a ibaraitathat the Sages disputed the precise expression that was employed in the Temple. bRabbi Yishmael saysthat the formula is: bThe light flashed; Rabbi Akiva says: The light has risen,which is brighter than a mere flash. bNaḥuma ben Apakshiyon says:There is beven light in Hebron. Matya ben Shmuel saysthat bthe appointedpriest in charge of bthe lotteries says: The entire eastern sky is illuminatedall the way bto Hebron. Rabbi Yehuda ben Beteira saysthat this is what the appointed priest said: bThe entire eastern sky is illuminatedall the way bto Hebron and the entire nation has gone out, each and every person toengage in bhis labor. /b,The Gemara questions Rabbi Yehuda ben Beteira’s version of the formula: bIfit is bsothat the people have gone to work, it has bgrown considerably lighter.People go to work after it is light. Apparently, Rabbi Yehuda ben Beteira is referring to a time after sunrise, not a time adjacent to dawn. The Gemara answers: It is that people have gone out bto hire workersthat bwe are saying.Owners of fields rose early, adjacent to dawn, to hire workers so that they could begin working when it is light.,§ bRav Safra said:The time for the afternoon bprayer of Abrahambegins bfrom when the wallsbegin to bblackenfrom shade. When the sun begins to descend from the middle of the sky, producing shadows on the walls, that marks the beginning of the setting of the sun and then the afternoon prayer may be recited., bRav Yosef said:And will bwe arise and derivea ihalakha bfrom Abraham?Didn’t Abraham live before the Torah was given to the Jewish people, and therefore ihalakhotcannot be derived from his conduct? bRava said:The itannaderiveda ihalakha bfrom Abraham’sconduct, band we do not derivea ihalakha bfrom hisconduct? bAs it was taughtin a ibaraitawith regard to the verse: b“And on the eighth day the flesh of his foreskin shall be circumcised”(Leviticus 12:3), this verse bteaches that the entire day is suitable forperformance of the mitzva of bcircumcision. However, the vigilant are earlyin their performance of bmitzvotand circumcise in the morning, bas it is statedwith regard to the binding of Isaac: b“And Abraham arose early in the morning and saddledhis donkey” (Genesis 22:3). He awakened early to fulfill the mitzva without delay. Apparently, ihalakhais derived from the conduct of Abraham., bRather, Rava said:With regard to bRav Yosef,it was not the matter of deriving ihalakhafrom the conduct of Abraham that is difficult. Rather, bthis is difficult for him, as we learnedin a mishna: When bPassover eves occur on Shabbat eves,the daily afternoon offering is slaughtered bat six and a half hoursof the day band sacrificedon the altar bat seven and a half hours.The afternoon offering was slaughtered as early as possible to enable all the Paschal lambs, which were slaughtered after the daily afternoon offering was sacrificed, to be slaughtered and roasted before sunset, so that no labor would be performed on Shabbat. Now, if indeed this ihalakhais derived from the conduct of Abraham, blet us slaughterthe offering even earlier, bfrom when the wallsbegin to bblacken,just after the end of the sixth hour of the day. Apparently, ihalakhais not derived from the conduct of Abraham.,The Gemara rejects this: bWhat is the difficulty? br bPerhaps the walls of the Templebegin to bblackenonly bat six and a halfhours of the day bbecause they are not perfectly aligned.The Temple walls were broad at the bottom and gradually narrowed as they reached the top; therefore, the upper part of the wall did not cast a shadow on the wall opposite it until six and a half hours of the day. br bOr, alternatively,it is bdifferentwith regard to bAbrahambecause bthere was greatknowledge of bastronomy [ iitztagninut /i] in his heart.He was able to precisely calculate the movements of the heavenly bodies and was therefore able to discern immediately after noon that the sun had begun its descent. Others require a half hour to be certain that the descent of the sun has begun. br bOr, alternativelyAbraham was different bbecause he was an Elder and satand studied Torah bin a yeshiva,where the Divine Presence rests. There he developed the expertise to determine the precise hour. bAs Rabbi Ḥama, son of Rabbi Ḥanina, said: From the days of our ancestors, yeshiva never left them.Our ancestors were leaders of their generations, who taught Torah to students who came to them.,When bthey were in Egyptthere was ba yeshiva with them, as it is stated: “Go and gather the Elders of Israel”(Exodus 3:16), indicating that there were Sages among them who studied Torah. And similarly, when bthey were in the desert,there was ba yeshiva with them, as it is stated: “Gather for me seventy men from the Elders of Israel”(Numbers 11:16). bAbraham our Patriarchwas himself ban Elder and would sit in yeshiva, as it is stated: “And Abraham was old, advanced in years”(Genesis 24:1). From the apparent redundancy of the terms old and advanced in years, it is derived that old means that he was a wise Elder and prominent in Torah, and advanced in years means that he was elderly. Similarly, bIsaac our Patriarch was an Elder and sat in yeshiva, as it is stated: “And it came to pass when Isaac was oldand his eyes were dim” (Genesis 27:1). Similarly, bJacob our Patriarch was an Elder and sat in yeshiva, as it is stated: “And Israel’s eyes were heavy with age”(Genesis 48:10)., bEliezer, servant of Abraham, was an Elder and sat in yeshiva, as it is stated: “And Abraham said to his servant, the elder of his household, who ruled over all he had”(Genesis 24:2). bRabbi Elazar said:The verse means that bhe had mastery over the Torah of his master,having gained proficiency in all of the Torah of Abraham. That is the meaning of the verse: b“He is Damascus [ iDammesek /i] Eliezer”(Genesis 15:2). bRabbi Elazar said:The word iDammesekis a contraction of he bwho draws [ idoleh /i] and gives drink [ imashke /i] to others from his master’s Torah. /b,Apropos the previous statement, the Gemara cites that bRav said: Abraham our Patriarch fulfilled the entire Torahbefore it was given, bas it is stated: “Because [ iekev /i] Abraham hearkened to My voice and keptMy charge, My mitzvot, My statutes and My Torahs” (Genesis 26:5). bRav Shimi bar Ḥiyya said to Rav: And saythat the verse means that he fulfilled only the bsevenNoahide bmitzvotand not the entire Torah. The Gemara asks: bBut isn’t there also circumcisionthat Abraham clearly observed, which is not one of the Noahide laws? Apparently, Abraham fulfilled more than just those seven. The Gemara asks: bAnd saythat he fulfilled only bthe seven mitzvot and circumcision.Rav bsaid to him: If so, why do Ineed the continuation of the verse, that Abraham kept: bMy mitzvot and My Torah?That is a clear indication that he fulfilled mitzvot beyond the seven Noahide mitzvot, and apparently fulfilled the entire Torah., bRav said, and some say Rav Ashisaid: bAbraham our Patriarch fulfilledthe entire Torah, beventhe mitzva of bthe joining of cooked foods,a rabbinic ordice instituted later, bas it is stated: My Torahs.Since the term is in the plural, it indicates that Abraham kept two Torahs; bone, the Written Torah, and one, the Oral Torah.In the course of fulfilling the Oral Torah, he fulfilled all the details and parameters included therein.,§ It was taught in the mishna that bMatya ben Shmuel saysthat the appointed priest asks: bIs the entire eastern sky illuminated even to Hebron? And he says: Yes.The Gemara asks: bWho said yes? If we sayit is bthatperson bwho is standing on the roof,does bhe dream andalso binterprethis dream? Is it reasonable that the one asking the question answers it? bRather,say that it was bthatperson bwho is standing on the groundwho said yes. bFrom where does he knowthat the sky is illuminated such that he is able to answer yes?,The Gemara suggests two possible solutions: bIf you wish, sayit was bthatperson bwho is standing on the groundwho answered yes, band if you wish, sayit was bthatperson bwho is standing on the roofwho answered. bIf you wish, say thatthe person bwho is standing on the roof said: The entire eastern sky is illuminated. And thatperson bwho is standing on the ground said to him:Has it illuminated beven to Hebron? And hewho is standing on the roof bsaid to him: Yes. /b, bAnd if you wish, sayinstead bthatthe person bwho is standing on the ground said: Is the entire eastern sky illuminated? And hewho is standing on the roof bsaid to him:Do you mean that it is illuminated even bto Hebron? And hewho is standing on the ground bsaid to him: Yes,that is what I mean.,§ The mishna asks: bAnd why did they need toascertain bthis?The mishna answered that there was an incident where they confused the light of the moon with the light of the rising sun and slaughtered the daily morning offering too early. The Gemara asks: bAnd aresunlight and moonlight bmistakenfor one another? bWasn’t it taughtin a ibaraitathat bRabbiYehuda HaNasi bsays: A column ofthe light of the bmoon is not similar to a column ofthe light of the bsun; a column ofthe light of the bmoon rises like a staffin one column while ba column ofthe light of the bsun diffuses to here and to there?The Gemara answers that bthe school of Rabbi Yishmael taught:It bwas a cloudy day, andthen even the moonlight bdiffuses to here and to there,which caused them to err and believe that it was the rising sun. bRav Pappa said: Learn from thisstatement of Rabbi Yishmael that ba cloudy day issimilar to ba completely sunnyday because the sunlight is further diffused by the clouds.,The Gemara asks: bWhat are thepractical bramificationsof the statement that a cloudy day is similar to a completely sunny day? The Gemara explains: The ramifications are with regard bto spreading hidesto dry them. On a cloudy day, wherever the hides are placed they will be exposed to sunlight. bAlternatively,the ramifications are according btothat bwhich Rava taughtwith regard to imatza /i: bA womanmay bneither kneaddough for imatzafor Passover binthe light of bthe sun normay she prepare the dough bwith hot waterheated bin the sun.On a cloudy day, one may not knead the dough anywhere outside since the light of the sun is diffused everywhere.,Apropos a cloudy day, the Gemara cites that bRav Naḥman said: The hazylight bof the sunthrough the clouds bis more damaging than thelight of the bsunitself. bAnd your mnemonicis bthecover of ba jar of vinegar:As long as the jar is tightly closed, the odor of the vinegar does not spread and it intensifies. Even the slightest opening in the lid releases an odor more powerful than the odor generated by vinegar that was not sealed in a jar. The same is true with regard to the rays of the sun. With regard to sunlight that is obscured behind clouds, when it escapes through breaks in the clouds it is more powerful than direct sunlight. bDazzling sunlight,which shines through cracks in the clouds, bis more harmfulto the eyes bthandirect bsunlight. And your mnemonic is a drip;water that drips on a person is more bothersome than water in which one completely immerses his body. |
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24. Anon., 4 Ezra, 3.11
| 3.11. But thou didst leave one of them, Noah with his household, and all the righteous who have descended from him. |
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