1. Hebrew Bible, Song of Songs, 1.4, 4.12, 4.16, 5.1, 5.6, 6.2, 6.11 (9th cent. BCE - 3rd cent. BCE)
| 1.4. מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃ 4.12. גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם׃ 4.16. עוּרִי צָפוֹן וּבוֹאִי תֵימָן הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו יָבֹא דוֹדִי לְגַנּוֹ וְיֹאכַל פְּרִי מְגָדָיו׃ 5.1. דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃ 5.1. בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִים׃ 5.6. פָּתַחְתִּי אֲנִי לְדוֹדִי וְדוֹדִי חָמַק עָבָר נַפְשִׁי יָצְאָה בְדַבְּרוֹ בִּקַּשְׁתִּיהוּ וְלֹא מְצָאתִיהוּ קְרָאתִיו וְלֹא עָנָנִי׃ 6.2. דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃ 6.11. אֶל־גִּנַּת אֱגוֹז יָרַדְתִּי לִרְאוֹת בְּאִבֵּי הַנָּחַל לִרְאוֹת הֲפָרְחָה הַגֶּפֶן הֵנֵצוּ הָרִמֹּנִים׃ | 1.4. Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee. 4.12. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. 4.16. Awake, O north wind; And come, thou south; Blow upon my garden, That the spices thereof may flow out. Let my beloved come into his garden, And eat his precious fruits. 5.1. I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved. 5.6. I opened to my beloved; But my beloved had turned away, and was gone. My soul failed me when he spoke. I sought him, but I could not find him; I called him, but he gave me no answer. 6.2. ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies. 6.11. I went down into the garden of nuts, To look at the green plants of the valley, To see whether the vine budded, And the pomegranates were in flower. |
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2. Hebrew Bible, Deuteronomy, 6.4-6.9, 6.11, 8.8, 13.5, 32.35-32.43 (9th cent. BCE - 3rd cent. BCE)
| 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 6.11. וּבָתִּים מְלֵאִים כָּל־טוּב אֲשֶׁר לֹא־מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא־חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא־נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 8.8. אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ־זֵית שֶׁמֶן וּדְבָשׁ׃ 13.5. אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.37. וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃ 32.38. אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.41. אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ 32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 6.6. And these words, which I command thee this day, shall be upon thy heart;" 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up." 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes." 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates." 6.11. and houses full of all good things, which thou didst not fill, and cisterns hewn out, which thou the didst not hew, vineyards and olive-trees, which thou didst not plant, and thou shalt eat and be satisfied—" 8.8. a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey;" 13.5. After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave." 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." 32.37. And it is said: Where are their gods, The rock in whom they trusted;" 32.38. Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection." 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand." 32.40. For I lift up My hand to heaven, And say: As I live for ever," 32.41. If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me." 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’" 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people." |
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3. Hebrew Bible, Genesis, 21.6-21.7 (9th cent. BCE - 3rd cent. BCE)
| 21.6. וַתֹּאמֶר שָׂרָה צְחֹק עָשָׂה לִי אֱלֹהִים כָּל־הַשֹּׁמֵעַ יִצְחַק־לִי׃ 21.7. וַתֹּאמֶר מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי־יָלַדְתִּי בֵן לִזְקֻנָיו׃ | 21.6. And Sarah said: ‘God hath made laughter for me; every one that heareth will laugh on account of me.’" 21.7. And she said: ‘Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.’" |
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4. Hebrew Bible, Hosea, 2.4-2.7, 2.9-2.25 (9th cent. BCE - 3rd cent. BCE)
| 2.4. רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיה וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ׃ 2.5. פֶּן־אַפְשִׁיטֶנָּה עֲרֻמָּה וְהִצַּגְתִּיהָ כְּיוֹם הִוָּלְדָהּ וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּהָ כְּאֶרֶץ צִיָּה וַהֲמִתִּיהָ בַּצָּמָא׃ 2.6. וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּי־בְנֵי זְנוּנִים הֵמָּה׃ 2.7. כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃ 2.9. וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃ 2.11. לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָהּ׃ 2.12. וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃ 2.13. וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃ 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃ 2.17. וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וִּכְיוֹם עֲלֹתָהּ מֵאֶרֶץ־מִצְרָיִם׃ 2.18. וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃ 2.19. וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃ 2.21. וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ 2.22. וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃ 2.23. וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃ 2.24. וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃ 2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃ | 2.4. Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;" 2.5. Lest I strip her naked, And set her as in the day that she was born, And make her as a wilderness, And set her like a dry land, And slay her with thirst." 2.6. And I will not have compassion upon her children; For they are children of harlotry." 2.7. For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’" 2.9. And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’" 2.10. For she did not know that it was I that gave her The corn, and the wine, and the oil, And multiplied unto her silver and gold, Which they used for Baal." 2.11. Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness." 2.12. And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand." 2.13. I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons." 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them." 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her." 2.17. And I will give her her vineyards from thence, And the valley of Achor for a door of hope; And she shall respond there, as in the days of her youth, And as in the day when she came up out of the land of Egypt." 2.18. And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali." 2.19. For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name." 2.20. And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely." 2.21. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion." 2.22. And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD." 2.23. And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;" 2.24. And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel." 2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’" |
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5. Hebrew Bible, Joel, 2, 1 (9th cent. BCE - 3rd cent. BCE)
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6. Hebrew Bible, Malachi, 1.6, 3.6-3.12 (9th cent. BCE - 3rd cent. BCE)
| 1.6. בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדֹנָיו וְאִם־אָב אָנִי אַיֵּה כְבוֹדִי וְאִם־אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי אָמַר יְהוָה צְבָאוֹת לָכֶם הַכֹּהֲנִים בּוֹזֵי שְׁמִי וַאֲמַרְתֶּם בַּמֶּה בָזִינוּ אֶת־שְׁמֶךָ׃ 3.6. כִּי אֲנִי יְהוָה לֹא שָׁנִיתִי וְאַתֶּם בְּנֵי־יַעֲקֹב לֹא כְלִיתֶם׃ 3.7. לְמִימֵי אֲבֹתֵיכֶם סַרְתֶּם מֵחֻקַּי וְלֹא שְׁמַרְתֶּם שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם אָמַר יְהוָה צְבָאוֹת וַאֲמַרְתֶּם בַּמֶּה נָשׁוּב׃ 3.8. הֲיִקְבַּע אָדָם אֱלֹהִים כִּי אַתֶּם קֹבְעִים אֹתִי וַאֲמַרְתֶּם בַּמֶּה קְבַעֲנוּךָ הַמַּעֲשֵׂר וְהַתְּרוּמָה׃ 3.9. בַּמְּאֵרָה אַתֶּם נֵאָרִים וְאֹתִי אַתֶּם קֹבְעִים הַגּוֹי כֻּלּוֹ׃ 3.11. וְגָעַרְתִּי לָכֶם בָּאֹכֵל וְלֹא־יַשְׁחִת לָכֶם אֶת־פְּרִי הָאֲדָמָה וְלֹא־תְשַׁכֵּל לָכֶם הַגֶּפֶן בַּשָּׂדֶה אָמַר יְהוָה צְבָאוֹת׃ 3.12. וְאִשְּׁרוּ אֶתְכֶם כָּל־הַגּוֹיִם כִּי־תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ אָמַר יְהוָה צְבָאוֹת׃ | 1.6. A son honoureth his father, And a servant his master; If then I be a father, Where is My honour? And if I be a master, Where is My fear? Saith the LORD of hosts Unto you, O priests, that despise My name. And ye say: ‘Wherein have we despised Thy name?’" 3.6. For I the LORD change not; and ye, O sons of Jacob, are not consumed." 3.7. From the days of your fathers ye have turned aside from Mine ordices, and have not kept them. Return unto Me, and I will return unto you, Saith the LORD of hosts. But ye say: ‘Wherein shall we return?’" 3.8. Will a man rob God? Yet ye rob Me. But ye say: ‘Wherein have we robbed Thee?’ In tithes and heave-offerings." 3.9. Ye are cursed with the curse, Yet ye rob Me, Even this whole nation." 3.10. Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, Saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency. ." 3.11. And I will rebuke the devourer for your good, and he shall not destroy the fruits of your land; Neither shall your vine cast its fruit before the time in the field, Saith the LORD of hosts." 3.12. And all nations shall call you happy; For ye shall be a delightsome land, Saith the LORD of hosts." |
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7. Hebrew Bible, Proverbs, 1.28, 2.4, 3.13, 4.6, 4.8, 7.4, 8.17, 9.1-9.6 (9th cent. BCE - 3rd cent. BCE)
| 1.28. אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי׃ 2.4. אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ 3.13. אַשְׁרֵי אָדָם מָצָא חָכְמָה וְאָדָם יָפִיק תְּבוּנָה׃ 4.6. אַל־תַּעַזְבֶהָ וְתִשְׁמְרֶךָּ אֱהָבֶהָ וְתִצְּרֶךָּ׃ 4.8. סַלְסְלֶהָ וּתְרוֹמְמֶךָּ תְּכַבֵּדְךָ כִּי תְחַבְּקֶנָּה׃ 7.4. אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ וּמֹדָע לַבִּינָה תִקְרָא׃ 8.17. אֲנִי אהביה [אֹהֲבַי] אֵהָב וּמְשַׁחֲרַי יִמְצָאֻנְנִי׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ | 1.28. Then will they call me, but I will not answer, they will seek me earnestly, but they shall not find me." 2.4. If thou seek her as silver, And search for her as for hid treasures;" 3.13. Happy is the man that findeth wisdom, And the man that obtaineth understanding." 4.6. Forsake her not, and she will preserve thee; Love her, and she will keep thee." 4.8. Extol her, and she will exalt thee; She will bring thee to honour, when thou dost embrace her." 7.4. Say unto wisdom: ‘Thou art my sister’, And call understanding thy kinswoman;" 8.17. I love them that love me, And those that seek me earnestly shall find me." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding." |
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8. Hebrew Bible, Psalms, 18.7, 24.1, 77.18, 80.9-80.12, 89.11, 93.1, 106.24, 114.7 (9th cent. BCE - 3rd cent. BCE)
| 18.7. בַּצַּר־לִי אֶקְרָא יְהוָה וְאֶל־אֱלֹהַי אֲשַׁוֵּעַ יִשְׁמַע מֵהֵיכָלוֹ קוֹלִי וְשַׁוְעָתִי לְפָנָיו תָּבוֹא בְאָזְנָיו׃ 24.1. לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃ 24.1. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ 77.18. זֹרְמוּ מַיִם עָבוֹת קוֹל נָתְנוּ שְׁחָקִים אַף־חֲצָצֶיךָ יִתְהַלָּכוּ׃ 80.9. גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ׃ 80.11. כָּסּוּ הָרִים צִלָּהּ וַעֲנָפֶיהָ אַרְזֵי־אֵל׃ 80.12. תְּשַׁלַּח קְצִירֶהָ עַד־יָם וְאֶל־נָהָר יוֹנְקוֹתֶיהָ׃ 89.11. אַתָּה דִכִּאתָ כֶחָלָל רָהַב בִּזְרוֹעַ עֻזְּךָ פִּזַּרְתָּ אוֹיְבֶיךָ׃ 93.1. יְהוָה מָלָךְ גֵּאוּת לָבֵשׁ לָבֵשׁ יְהוָה עֹז הִתְאַזָּר אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט׃ 106.24. וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה לֹא־הֶאֱמִינוּ לִדְבָרוֹ׃ 114.7. מִלִּפְנֵי אָדוֹן חוּלִי אָרֶץ מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב׃ | 18.7. In my distress I called upon the LORD, and cried unto my God; out of His temple He heard my voice, and my cry came before Him unto His ears." 24.1. A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein." 77.18. The clouds flooded forth waters; The skies sent out a sound; Thine arrows also went abroad." 80.9. Thou didst pluck up a vine out of Egypt; Thou didst drive out the nations, and didst plant it." 80.10. Thou didst clear a place before it, And it took deep root, and filled the land." 80.11. The mountains were covered with the shadow of it, And the mighty cedars with the boughs thereof." 80.12. She sent out her branches unto the sea, And her shoots unto the River." 89.11. Thou didst crush Rahab, as one that is slain; Thou didst scattered Thine enemies with the arm of Thy strength." 93.1. The LORD reigneth; He is clothed in majesty; The LORD is clothed, He hath girded Himself with strength; Yea, the world is established, that it cannot be moved." 106.24. Moreover, they scorned the desirable land, They believed not His word;" 114.7. Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob;" |
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9. Hebrew Bible, 1 Samuel, 18 (8th cent. BCE - 5th cent. BCE)
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10. Hebrew Bible, Amos, 4.10, 9.5 (8th cent. BCE - 6th cent. BCE)
| 9.5. וַאדֹנָי יְהוִה הַצְּבָאוֹת הַנּוֹגֵעַ בָּאָרֶץ וַתָּמוֹג וְאָבְלוּ כָּל־יוֹשְׁבֵי בָהּ וְעָלְתָה כַיְאֹר כֻּלָּהּ וְשָׁקְעָה כִּיאֹר מִצְרָיִם | 4.10. I have sent among you the pestilence in the way of Egypt; Your young men have I slain with the sword, And have carried away your horses; And I have made the stench of your camp to come up even into your nostrils; Yet have ye not returned unto Me, Saith the LORD." 9.5. For the Lord, the GOD of hosts, Is He that toucheth the land and it melteth, And all that dwell therein mourn; And it riseth up wholly like the River, And sinketh again, like the River of Egypt;" |
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11. Hebrew Bible, Habakkuk, 3.6 (8th cent. BCE - 6th cent. BCE)
| 3.6. עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃ | 3.6. He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old." |
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12. Hebrew Bible, Isaiah, 1.21, 1.26, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 13.5, 13.9, 13.11, 40, 40.3, 40.9, 41, 42, 43, 44, 45, 46, 47, 48, 49, 49.14, 49.17, 49.21, 49.23, 50, 50.1, 50.2, 51, 51.16, 52, 52.1, 52.2, 52.9, 53, 54, 54.1, 54.2, 54.4, 54.5, 54.6, 54.7, 54.8, 54.11, 54.12, 55, 55.5, 55.10, 55.13, 56, 57, 58, 59, 60, 60.1, 60.2, 60.3, 60.4, 60.5, 60.6, 60.7, 60.8, 60.9, 60.10, 60.11, 60.12, 60.13, 60.14, 60.19, 60.20, 60.21, 60.22, 61, 61.10, 61.11, 62, 62.1, 62.2, 62.3, 62.5, 62.6, 62.7, 62.8, 62.9, 62.10, 62.11, 62.12, 63, 63.1, 63.2, 63.3, 63.4, 63.5, 63.6, 63.7, 63.7-64.11, 63.9, 64, 65, 65.21, 66 (8th cent. BCE - 5th cent. BCE)
| 1.21. אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃ | 1.21. How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers." |
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13. Hebrew Bible, Jeremiah, 2.2, 3.14, 10.12, 13.21, 31.32, 33.11, 51.15 (8th cent. BCE - 5th cent. BCE)
| 2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 3.14. שׁוּבוּ בָנִים שׁוֹבָבִים נְאֻם־יְהוָה כִּי אָנֹכִי בָּעַלְתִּי בָכֶם וְלָקַחְתִּי אֶתְכֶם אֶחָד מֵעִיר וּשְׁנַיִם מִמִּשְׁפָּחָה וְהֵבֵאתִי אֶתְכֶם צִיּוֹן׃ 10.12. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ 13.21. מַה־תֹּאמְרִי כִּי־יִפְקֹד עָלַיִךְ וְאַתְּ לִמַּדְתְּ אֹתָם עָלַיִךְ אַלֻּפִים לְרֹאשׁ הֲלוֹא חֲבָלִים יֹאחֱזוּךְ כְּמוֹ אֵשֶׁת לֵדָה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 33.11. קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת־יְהוָה צְבָאוֹת כִּי־טוֹב יְהוָה כִּי־לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית יְהוָה כִּי־אָשִׁיב אֶת־שְׁבוּת־הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר יְהוָה׃ 51.15. עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם׃ | 2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown." 3.14. Return, O backsliding children, saith the LORD; for I am a lord unto you, and I will take you one of a city, and two of a family, and I will bring you to Zion;" 10.12. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His understanding;" 13.21. What wilt thou say, when He shall set the friends over thee as head, Whom thou thyself hast trained against thee? Shall not pangs take hold of thee, As of a woman in travail?" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 33.11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endureth for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD." 51.15. He that hath made the earth by His power, That hath established the world by His wisdom, And hath stretched out the heavens by His discernment;" |
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14. Hebrew Bible, Lamentations, 4.1-4.2, 5.3 (8th cent. BCE - 5th cent. BCE)
| 4.1. אֵיכָה יוּעַם זָהָב יִשְׁנֶא הַכֶּתֶם הַטּוֹב תִּשְׁתַּפֵּכְנָה אַבְנֵי־קֹדֶשׁ בְּרֹאשׁ כָּל־חוּצוֹת׃ 4.1. יְדֵי נָשִׁים רַחֲמָנִיּוֹת בִּשְּׁלוּ יַלְדֵיהֶן הָיוּ לְבָרוֹת לָמוֹ בְּשֶׁבֶר בַּת־עַמִּי׃ 4.2. בְּנֵי צִיּוֹן הַיְקָרִים הַמְסֻלָּאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי־חֶרֶשׂ מַעֲשֵׂה יְדֵי יוֹצֵר׃ 4.2. רוּחַ אַפֵּינוּ מְשִׁיחַ יְהוָה נִלְכַּד בִּשְׁחִיתוֹתָם אֲשֶׁר אָמַרְנוּ בְּצִלּוֹ נִחְיֶה בַגּוֹיִם׃ 5.3. יְתוֹמִים הָיִינוּ אין [וְאֵין] אָב אִמֹּתֵינוּ כְּאַלְמָנוֹת׃ | 4.1. How is the gold become dim! How is the most fine gold changed! The hallowed stones are poured out At the head of every street." 4.2. The precious sons of Zion, Comparable to fine gold, How are they esteemed as earthen pitchers, The work of the hands of the potter!" 5.3. We are become orphans and fatherless, Our mothers are as widows." |
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15. Hebrew Bible, Ezekiel, 16.13-16.15, 16.32 (6th cent. BCE - 5th cent. BCE)
| 16.13. וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי [שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי [אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃ 16.14. וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃ 16.15. וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עוֹבֵר לוֹ־יֶהִי׃ 16.32. הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃ | 16.13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate." 16.14. And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD." 16.15. But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was." 16.32. Thou wife that committest adultery, that takest strangers instead of thy husband—" |
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16. Hebrew Bible, Haggai, 2.15-2.19 (6th cent. BCE - 5th cent. BCE)
| 2.15. וְעַתָּה שִׂימוּ־נָא לְבַבְכֶם מִן־הַיּוֹם הַזֶּה וָמָעְלָה מִטֶּרֶם שׂוּם־אֶבֶן אֶל־אֶבֶן בְּהֵיכַל יְהוָה׃ 2.16. מִהְיוֹתָם בָּא אֶל־עֲרֵמַת עֶשְׂרִים וְהָיְתָה עֲשָׂרָה בָּא אֶל־הַיֶּקֶב לַחְשֹׂף חֲמִשִּׁים פּוּרָה וְהָיְתָה עֶשְׂרִים׃ 2.17. הִכֵּיתִי אֶתְכֶם בַּשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּבַבָּרָד אֵת כָּל־מַעֲשֵׂה יְדֵיכֶם וְאֵין־אֶתְכֶם אֵלַי נְאֻם־יְהוָה׃ 2.18. שִׂימוּ־נָא לְבַבְכֶם מִן־הַיּוֹם הַזֶּה וָמָעְלָה מִיּוֹם עֶשְׂרִים וְאַרְבָּעָה לַתְּשִׁיעִי לְמִן־הַיּוֹם אֲשֶׁר־יֻסַּד הֵיכַל־יְהוָה שִׂימוּ לְבַבְכֶם׃ 2.19. הַעוֹד הַזֶּרַע בַּמְּגוּרָה וְעַד־הַגֶּפֶן וְהַתְּאֵנָה וְהָרִמּוֹן וְעֵץ הַזַּיִת לֹא נָשָׂא מִן־הַיּוֹם הַזֶּה אֲבָרֵךְ׃ | 2.15. And now, I pray you, consider from this day and forward—before a stone was laid upon a stone in the temple of the LORD," 2.16. through all that time, when one came to a heap of twenty measures, there were but ten; when one came to the winevat to draw out fifty press-measures, there were but twenty;" 2.17. I smote you with blasting and with mildew and with hail in all the work of your hands; yet ye turned not to Me, saith the LORD—" 2.18. consider, I pray you, from this day and forward, from the four and twentieth day of the ninth month, even from the day that the foundation of the LORD’S temple was laid, consider it;" 2.19. is the seed yet in the barn? yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree hath not brought forth—from this day will I bless you.’ ." |
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17. Hebrew Bible, 1 Chronicles, 16.30 (5th cent. BCE - 3rd cent. BCE)
| 16.30. Tremble before Him, all the earth; The world also is established that it cannot be moved." |
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18. Hebrew Bible, Zechariah, 1.1, 1.4, 1.6, 8.9-8.13 (5th cent. BCE - 4th cent. BCE)
| 1.1. וַיַּעַן הָאִישׁ הָעֹמֵד בֵּין־הַהַדַסִּים וַיֹּאמַר אֵלֶּה אֲשֶׁר שָׁלַח יְהוָה לְהִתְהַלֵּךְ בָּאָרֶץ׃ 1.1. בַּחֹדֶשׁ הַשְּׁמִינִי בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְבַר־יְהוָה אֶל־זְכַרְיָה בֶּן־בֶּרֶכְיָה בֶּן־עִדּוֹ הַנָּבִיא לֵאמֹר׃ 1.4. אַל־תִּהְיוּ כַאֲבֹתֵיכֶם אֲשֶׁר קָרְאוּ־אֲלֵיהֶם הַנְּבִיאִים הָרִאשֹׁנִים לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת שׁוּבוּ נָא מִדַּרְכֵיכֶם הָרָעִים ומעליליכם [וּמַעֲלְלֵיכֶם] הָרָעִים וְלֹא שָׁמְעוּ וְלֹא־הִקְשִׁיבוּ אֵלַי נְאֻם־יְהוָה׃ 1.6. אַךְ דְּבָרַי וְחֻקַּי אֲשֶׁר צִוִּיתִי אֶת־עֲבָדַי הַנְּבִיאִים הֲלוֹא הִשִּׂיגוּ אֲבֹתֵיכֶם וַיָּשׁוּבוּ וַיֹּאמְרוּ כַּאֲשֶׁר זָמַם יְהוָה צְבָאוֹת לַעֲשׂוֹת לָנוּ כִּדְרָכֵינוּ וּכְמַעֲלָלֵינוּ כֵּן עָשָׂה אִתָּנוּ׃ 8.9. כֹּה־אָמַר יְהוָה צְבָאוֹת תֶּחֱזַקְנָה יְדֵיכֶם הַשֹּׁמְעִים בַּיָּמִים הָאֵלֶּה אֵת הַדְּבָרִים הָאֵלֶּה מִפִּי הַנְּבִיאִים אֲשֶׁר בְּיוֹם יֻסַּד בֵּית־יְהוָה צְבָאוֹת הַהֵיכָל לְהִבָּנוֹת׃ 8.11. וְעַתָּה לֹא כַיָּמִים הָרִאשֹׁנִים אֲנִי לִשְׁאֵרִית הָעָם הַזֶּה נְאֻם יְהוָה צְבָאוֹת׃ 8.12. כִּי־זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהָאָרֶץ תִּתֵּן אֶת־יְבוּלָהּ וְהַשָּׁמַיִם יִתְּנוּ טַלָּם וְהִנְחַלְתִּי אֶת־שְׁאֵרִית הָעָם הַזֶּה אֶת־כָּל־אֵלֶּה׃ 8.13. וְהָיָה כַּאֲשֶׁר הֱיִיתֶם קְלָלָה בַּגּוֹיִם בֵּית יְהוּדָה וּבֵית יִשְׂרָאֵל כֵּן אוֹשִׁיעַ אֶתְכֶם וִהְיִיתֶם בְּרָכָה אַל־תִּירָאוּ תֶּחֱזַקְנָה יְדֵיכֶם׃ | 1.1. In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying: 1.4. Be ye not as your fathers, unto whom the former prophets proclaimed, saying: Thus saith the LORD of hosts: Return ye now from your evil ways, and from your evil doings; but they did not hear, nor attend unto Me, saith the LORD." 1.6. But My words and My statutes, which I commanded My servants the prophets, did they not overtake your fathers? so that they turned and said: Like as the LORD of hosts purposed to do unto us, according to our ways, and according to our doings, so hath He dealt with us.’" 8.9. Thus saith the LORD of hosts: Let your hands be strong, ye that hear in these days these words from the mouth of the prophets that were in the day that the foundation of the house of the LORD of hosts was laid, even the temple, that it might be built." 8.10. For before those days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the adversary; for I set all men every one against his neighbour." 8.11. But now I will not be unto the remt of this people as in the former days, saith the LORD of hosts." 8.12. For as the seed of peace, the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew; and I will cause the remt of this people to inherit all these things." 8.13. And it shall come to pass that, as ye were a curse among the nations, O house of Judah and house of Israel, so will I save you, and ye shall be a blessing; fear not, but let your hands be strong." |
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19. Hebrew Bible, Daniel, 7.14 (2nd cent. BCE - 2nd cent. BCE)
| 7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ | 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed." |
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20. Septuagint, Ecclesiasticus (Siracides), 4.11-4.19, 6.18-6.37, 14.23, 15.2-15.3, 24.25-24.29, 51.19 (2nd cent. BCE - 2nd cent. BCE)
| 4.11. Wisdom exalts her sons and gives help to those who seek her. 4.12. Whoever loves her loves life,and those who seek her early will be filled with joy. 4.13. Whoever holds her fast will obtain glory,and the Lord will bless the place she enters. 4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 4.15. He who obeys her will judge the nations,and whoever gives heed to her will dwell secure. 4.16. If he has faith in her he will obtain her;and his descendants will remain in possession of her. 4.17. For at first she will walk with him on tortuous paths,she will bring fear and cowardice upon him,and will torment him by her discipline until she trusts him,and she will test him with her ordices. 4.18. Then she will come straight back to him and gladden him,and will reveal her secrets to him. 4.19. If he goes astray she will forsake him,and hand him over to his ruin. 14.23. He who peers through her windows will also listen at her doors; 15.2. She will come to meet him like a mother,and like the wife of his youth she will welcome him. 15.2. He has not commanded any one to be ungodly,and he has not given any one permission to sin. 15.3. She will feed him with the bread of understanding,and give him the water of wisdom to drink. 24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 24.28. Just as the first man did not know her perfectly,the last one has not fathomed her; 24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss. 51.19. My soul grappled with wisdom,and in my conduct I was strict;I spread out my hands to the heavens,and lamented my ignorance of her. |
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21. Septuagint, Wisdom of Solomon, 7-8, 6 (2nd cent. BCE - 1st cent. BCE)
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22. New Testament, 1 Corinthians, 2.9 (1st cent. CE - 1st cent. CE)
| 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. |
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23. New Testament, 2 Corinthians, 11.2 (1st cent. CE - 1st cent. CE)
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24. New Testament, Acts, 15.16 (1st cent. CE - 2nd cent. CE)
| 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up |
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25. New Testament, Apocalypse, 14.4, 19.7-19.9, 21.2, 21.9 (1st cent. CE - 1st cent. CE)
| 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.9. One of the seven angels who had the seven bowls, who were laden with the seven last plagues came, and he spoke with me, saying, "Come here. I will show you the wife, the Lamb's bride. |
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26. New Testament, Ephesians, 5.15-5.33 (1st cent. CE - 1st cent. CE)
| 5.15. Therefore watch carefully how you walk, not as unwise, but as wise; 5.16. redeeming the time, because the days are evil. 5.17. Therefore don't be foolish, but understand what the will of the Lord is. 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 5.21. subjecting yourselves one to another in the fear of Christ. 5.22. Wives, be subject to your own husbands, as to the Lord. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. |
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27. New Testament, Hebrews, 1.6, 2.5, 9.10, 11.16, 12.27 (1st cent. CE - 1st cent. CE)
| 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him. 2.5. For he didn't subject the world to come, whereof we speak, to angels. 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 11.16. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 12.27. This phrase, "Yet once more," signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. |
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28. New Testament, Philippians, 2.5-2.11 (1st cent. CE - 1st cent. CE)
| 2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. |
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29. New Testament, John, 14.2-14.3 (1st cent. CE - 1st cent. CE)
| 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. |
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30. New Testament, Luke, 5.32 (1st cent. CE - 1st cent. CE)
| 5.32. I have not come to call the righteous, but sinners to repentance. |
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31. New Testament, Mark, 10.45 (1st cent. CE - 1st cent. CE)
| 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. |
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32. New Testament, Matthew, 20.23, 22.1-22.14, 25.1-25.13, 25.34 (1st cent. CE - 1st cent. CE)
| 20.23. He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; |
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33. Tosefta, Taanit, 1.4 (1st cent. CE - 2nd cent. CE)
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34. Anon., Pesiqta De Rav Kahana, 22.1 (2nd cent. CE - 4th cent. CE)
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35. Babylonian Talmud, Berachot, 57a (3rd cent. CE - 6th cent. CE)
| 57a. הא דמסרג הא דלא מסרג הרואה הונא בחלום נס נעשה לו חנינא חנניא יוחנן נסי נסים נעשו לו הרואה הספד בחלום מן השמים חסו עליו ופדאוהו והני מילי בכתבא,העונה יהא שמיה רבא מברך מובטח לו שהוא בן העולם הבא הקורא ק"ש ראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך,המניח תפילין בחלום יצפה לגדולה שנאמר (דברים כח, י) וראו כל עמי הארץ כי שם י"י נקרא עליך וגו' ותניא רבי אליעזר הגדול אומר אלו תפילין שבראש המתפלל בחלום סימן יפה לו וה"מ דלא סיים,הבא על אמו בחלום יצפה לבינה שנאמר (משלי ב, ג) כי אם לבינה תקרא הבא על נערה מאורסה יצפה לתורה שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה קהלת יעקב אל תקרי מורשה אלא מאורשה הבא על אחותו בחלום יצפה לחכמה שנאמר (משלי ז, ד) אמור לחכמה אחותי את הבא על אשת איש בחלום מובטח לו שהוא בן העולם הבא וה"מ דלא ידע לה ולא הרהר בה מאורתא,א"ר חייא בר אבא הרואה חטים בחלום ראה שלום שנאמר (תהלים קמז, יד) השם גבולך שלום חלב חטים ישביעך הרואה שעורים בחלום סרו עונותיו שנאמר (ישעיהו ו, ז) וסר עונך וחטאתך תכופר אמר רבי זירא אנא לא סלקי מבבל לא"י עד דחזאי שערי בחלמא,הרואה גפן טעונה בחלום אין אשתו מפלת נפלים שנאמר (תהלים קכח, ג) אשתך כגפן פוריה שורקה יצפה למשיח שנאמר (בראשית מט, יא) אוסרי לגפן עירה ולשורקה בני אתונו,הרואה תאנה בחלום תורתו משתמרת בקרבו שנאמר (משלי כז, יח) נוצר תאנה יאכל פריה הרואה רמונים בחלום זוטרי פרי עסקיה כרמונא רברבי רבי עסקיה כרמונא פלגי אם ת"ח הוא יצפה לתורה שנאמר (שיר השירים ח, ב) אשקך מיין הרקח מעסיס רמני ואם ע"ה הוא יצפה למצות שנאמר (שיר השירים ד, ג) כפלח הרמון רקתך מאי רקתך אפילו ריקנין שבך מלאים מצות כרמון,הרואה זיתים בחלום זוטרי פרי ורבי וקאי עסקיה כזיתים וה"מ פרי אבל אילני הויין ליה בנים מרובין שנאמר (תהלים קכח, ג) בניך כשתילי זיתים וגו' איכא דאמרי הרואה זית בחלום שם טוב יוצא לו שנאמר (ירמיהו יא, טז) זית רענן יפה פרי תואר קרא י"י שמך הרואה שמן זית בחלום יצפה למאור תורה שנאמר (שמות כז, כ) ויקחו אליך שמן זית זך הרואה תמרים בחלום תמו עונותיו שנאמר (איכה ד, כב) תם עונך בת ציון,אמר רב יוסף הרואה עז בחלום שנה מתברכת לו עזים שנים מתברכות לו שנאמר (משלי כז, כז) ודי חלב עזים ללחמך הרואה הדס בחלום נכסיו מצליחין לו ואם אין לו נכסים ירושה נופלת לו ממקום אחר אמר עולא ואמרי לה במתניתא תנא והוא דחזא בכנייהו הרואה אתרוג בחלום הדור הוא לפני קונו שנאמר (ויקרא כג, מ) פרי עץ הדר כפות תמרים הרואה לולב בחלום אין לו אלא לב אחד לאביו שבשמים,הרואה אווז בחלום יצפה לחכמה שנאמר (משלי א, כ) חכמות בחוץ תרונה והבא עליה הוי ראש ישיבה אמר רב אשי אני ראיתיה ובאתי עליה וסלקית לגדולה,הרואה תרנגול בחלום יצפה לבן זכר תרנגולים יצפה לבנים זכרים תרנגולת יצפה לתרביצה נאה וגילה הרואה ביצים בחלום תלויה בקשתו נשתברו נעשית בקשתו וכן אגוזים וכן קשואים וכן כל כלי זכוכית וכן כל הנשברים כאלו,הנכנס לכרך נעשו לו חפציו שנאמר (תהלים קז, ל) וינחם אל מחוז חפצם המגלח ראשו בחלום סימן יפה לו ראשו וזקנו לו ולכל משפחתו,היושב בעריבה קטנה שם טוב יוצא לו בעריבה גדולה לו ולכל משפחתו וה"מ דמדליה דלויי,הנפנה בחלום סימן יפה לו שנאמר (ישעיהו נא, יד) מהר צועה להפתח וה"מ דלא קנח,העולה לגג בחלום עולה לגדולה ירד יורד מגדולתו אביי ורבא דאמרי תרווייהו כיון שעלה עלה הקורע בגדיו בחלום קורעים לו גזר דינו העומד ערום בחלום בבבל עומד בלא חטא בארץ ישראל ערום בלא מצות הנתפש לסרדיוט שמירה נעשית לו נתנוהו בקולר הוסיפו לו שמירה על שמירתו וה"מ בקולר אבל חבלא בעלמא לא,הנכנס לאגם בחלום נעשה ראש ישיבה ליער נעשה ראש לבני כלה,רב פפא ורב הונא בריה דרב יהושע חזו חלמא רב פפא דעייל לאגמא נעשה ראש ישיבה רב הונא בריה דרב יהושע דעייל ליער נעשה ראש לבני כלה איכא דאמרי תרווייהו לאגמא עיילי אלא רב פפא דתלי טבלא נעשה ראש ישיבה רב הונא בריה דרב יהושע דלא תלי טבלא נעשה ראש לבני כלה אמר רב אשי אנא עיילית לאגמא ותלאי טבלא ונבחי בה נבוחי,תני תנא קמיה דר"נ בר יצחק המקיז דם בחלום עונותיו מחולין לו,והתניא עונותיו סדורין לו מאי סדורין סדורין לימחל,תני תנא קמיה דרב ששת הרואה נחש בחלום פרנסתו מזומנת לו נשכו נכפלה לו הרגו אבדה פרנסתו אמר ליה רב ששת כל שכן שנכפלה פרנסתו ולא היא רב ששת הוא דחזא חויא בחלמיה וקטליה,תני תנא קמיה דרבי יוחנן כל מיני משקין יפין לחלום חוץ מן היין יש שותהו וטוב לו ויש שותהו ורע לו יש שותהו וטוב לו שנאמר (תהלים קד, טו) ויין ישמח לבב אנוש ויש שותהו ורע לו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש,אמר ליה רבי יוחנן לתנא תני תלמיד חכם לעולם טוב לו שנאמר (משלי ט, ה) לכו לחמו בלחמי ושתו ביין מסכתי | 57a. bThisopinion, that seeing an elephant is a good omen, refers to a case where one saw bit saddled, while thisopinion, that it is a bad omen, refers to a case where the elephant bis not saddled. One who seesa man named bHuna in a dream,it is a sign that ba miracle will be performed for him,because the letter inunin the name Huna represents the word ines /i, miracle. One who sees a man named bḤanina, Ḥaya, or Yoḥa,it is a sign that bmany miracles will be performed for him,since the letter inunappears twice in those names. One who sees ba eulogy in a dream,it is a sign that bthe heavens had mercy upon him, and spared himfrom a divine death sentence and there will be no need to eulogize him in reality. The Gemara restricts this statement and says that bthis only appliesif he saw the eulogy bwrittenand not yet delivered., bOne who answersin a dream: bMay His great name be blessedfrom ikaddish bis assured that he is onewho has a place in bthe World-to-Come. Onewho sees himself breciting iShema /iin a dream bis worthy of having the Divine Presence rest upon him, but his generation is unworthy,and, therefore, the Divine Presence does not actually rest upon him., bOne whosees himself bdon phylacteries in a dream should anticipate greatness, as it is stated: “And all the peoples of the earth shall see that the name of the Lord is called upon you;and they shall be afraid of you” (Deuteronomy 28:10). bAnd it was taughtin a ibaraitathat bRabbi Eliezer the Great says: That the Name of the Lord is called upon you, refers to phylacteries of the head,as they represent God’s name upon man. bOne whosees himself bpray in a dream,it is ban auspicious omen.However, the Gemara adds a caveat and says: bThis only appliesin a case where he saw in the dream that he bhad notyet bfinishedhis prayer and is therefore still close to God. If, in the dream, he had already finished his prayer, it is not an omen., bOne whosees that bhe had relations with his mother [ iem /i] in a dream, he should anticipateattaining bunderstanding, as it is stated: “Yea if [ iim /i] you call for understanding”(Proverbs 2:3), and in this homiletic interpretation iimis considered to be the equivalent of iem /i. bOne whosees that he bhad relations with a betrothed young womanin a dream, bhe should anticipate Torah, as it is stated: “Moses commanded us Torah, an inheritance [ imorasha /i] of the congregation of Jacob”(Deuteronomy 33:4). bDo not readit as imorasha /i; rather,read it as ime’orasa /i, betrothed. One whosees that he bhad relations with his sister in a dream, should anticipate wisdom, as it is stated: “Say unto wisdom: You are my sister”(Proverbs 7:4). bOne whosees that bhe had relations with a married woman in a dream is assured that he is onewho has a place in bthe World-to-Come.He receives his place as well as that of another person in the Garden of Eden, as the married woman represents a portion belonging to someone else. However, the Gemara adds a caveat and says: bThis only appliesin a case where bhe did not know her and was not thinking about her that evening;rather, he saw an unidentified woman in his dream by chance., bRabbi Ḥiyya bar Abba said: One who sees wheat in a dream has seen peace, as it is stated: “He makes your borders peace; He gives you in plenty the fat of wheat”(Psalms 147:14). And bone who sees barley [ ise’orim /i] in a dreamhas received a sign that bhis iniquities are taken away, as it is stated: “And your iniquity is taken away [ ivesar avonekh /i], and your sin expiated”(Isaiah 6:7); ise’orimis an acronym for isar avon /i. bRabbi Zeira said: I did not ascend from Babylonia to Eretz Yisrael until I saw barley in my dream. /b, bOne who sees a vine ladenwith grapes bin a dream,it is an omen that bhis wife will not miscarry, as it is stated: “Your wife shall be as a fruitful vine,in the innermost parts of your house” (Psalms 128:3). One who sees baplanted bvine branchin a dream bshould anticipate the Messiah, as it is stated: “Binding his foal unto the vine and his donkey’s colt unto the vine branch”(Genesis 49:11)., bOne who sees a fig tree in a dream,it is a sign that bhis Torah is preserved within him, as it is stated: “One who keeps the fig tree shall eat the fruit thereof”(Proverbs 27:18). bOne who sees pomegranates in a dream,if they were bsmall, his business will flourish like the seeds ofthe bpomegranate,which are numerous; and if they were blarge, his business will increase like a pomegranate.One who saw bslices of pomegranatesin his dream, bif he is a Torah scholar, he should anticipate Torah, as it is stated: “I would cause you to drink of spiced wine, of the juice of my pomegranate”(Song of Songs 8:2), which is traditionally understood as an allusion to Torah. bAnd ifthe dreamer bis an ignoramus, he should anticipate mitzvot,as it is stated: b“Your temples are like a split pomegranate”(Song of Songs 4:3). As the Gemara previously interpreted homiletically: bWhat isthe meaning of the word b“Your temples [ irakatekh /i]”? Even the most ignorant [ ireikanin /i] among you,Israel, bare full of mitzvot like a pomegranate. /b, bOne who sees olives in a dream,and they were bsmall,it is a sign that bhis business will flourish, increase and be durable like olives.However, the Gemara adds a caveat, saying that bthis applies onlywhen he sees the bfruitof an olive tree; bbut,one who sees olive btrees,it is a sign that bhe will have many children, as it is stated: “Your children like olive plants,round about your table” (Psalms 128:3). bSome say that one who sees an olive tree in a dream,it is a sign that ba good reputation will spread for him, as it is stated:“The Lord called your name ba leafy olive tree, fair with goodly fruit”(Jeremiah 11:16). bOne who sees olive oil in a dream should anticipate the light of Torah, as it is stated: “That they bring unto you pure olive oilbeaten for the light” (Exodus 27:20). bOne who sees palm trees [ itemarim /i] in a dreamhas seen a sign that bhis transgressions have ceased, as it is stated: “Your iniquity is finished, O daughter of Zion”(Lamentations 4:22), as the Gemara likens itemara /i, date, to itam ra /i, evil has ceased., bRav Yosef says: One who sees a goat in a dream,it is a sign that bhis year will be blessed;one who sees bgoats, his years will be blessed, as it is stated: “And there will be goats’ milk enough for your food,for the food of your household; and sustece for your maidens” (Proverbs 27:27). bOne who sees myrtle in a dream,it is a sign that bhis property will be successful. And if he does notown bproperty,it is a sign that bhe will receive an inheritance. Ulla said, and some say it was taught in a ibaraita /i: Thisapplies exclusively to a case bwhere he sawthem bon their stem. One who sees a citron [ ietrog /i] in a dreamhas seen a sign that bhe is honored [ ihadur /i] before his Creator, as it is statedwith regard to the citron: b“The fruit of goodly trees [ ihadar /i], branches of palm trees”(Leviticus 23:40). bOne who sees a palm branch [ ilulav /i] in a dream,it is a sign that bhe has but one heart for his Father in heaven. iLulavis interpreted homiletically as ilo lev /i, he has a heart., bOne who sees a goose in a dream should anticipate wisdom, as it is stated: “Wisdoms cry aloud in the streets,she utters her voice in the broad places” (Proverbs 1:20); geese tend to sound their voices. One who dreams that bhe has relations withthe goose bwill become head of the yeshiva. Rav Ashi said: I sawa goose and bhad relations with itin my dream band I ascended to greatnessand became head of the yeshiva., bOne who sees a rooster in a dreamshould anticipate ba male child.One who sees multiple broosters should expect male children.One who sees ba hen [ itarnegolet /i] should anticipate a beautiful garden andreason to brejoice [ itarbitza na’a vegila /i],as itarnegoletis interpreted as an acronym for itarbitza na’a vegila /i. bOne who sees eggs in a dream,it is a sign that bhis request is pending,as egg in Aramaic is ibeya /i, which is similar to the term for request. If one saw that the eggs bbroke,it is a sign that bhis requesthas already been bgranted,as that which was hidden inside the shell was revealed. bThe same is true of nuts, and the same is true of cucumbers, and the same is true of all glass vessels, and the same is true of anything similarly fragilethat broke in his dream, it is a sign that his request was granted., bOnewho dreams that bhe entered a city,it is a sign that bhis desires will be fulfilled, as it is stated: “And He led them unto their desired haven”(Psalms 107:30). bOne who shaves his head in a dream, it is a good omen for him,as the removal of undesired hairs is a sign of renewal and greatness. If he bshaved his head and his beardin a dream, it is a good omen bfor him and his entire family. /b, bOne who sits in a small boatin a dream, it is a sign that ba good reputation will spread for him.If he sees himself sitting bin a large boatin a dream, ba good reputation will spread for him and his entire family.The Gemara notes that bthis only applieswhere bthe boat was floating highon the waves., bOne who defecatesin a dream, bit is a good omen for him, as it is stated: “He that is bent down shall speedily be loosed;and he shall not go down dying into the pit, neither shall his bread fail” (Isaiah 51:14). The Gemara notes that bthis only applieswhere bhe does not wipeand get his hands dirty., bOne who climbs up to the roof in a dream,it is a sign that bhe will ascend to greatness.If, after he climbed up, bhe climbedback bdown,it is a sign that he bwill descend fromthe bgreatness heachieved. bAbaye and Rava both said: Once one ascendedto the roof in his dream, bhe ascended,and even if he dreams that he descended, it remains a good omen for him. bOne who rips his clothing in a dream,it is a sign that they brip up his sentence. One who stands naked in Babylonia in a dream,it is a sign that bhe stands free of transgression.Although living outside Israel is itself a transgression, his nakedness symbolizes that he has been absolved of that sin. If one dreamed that he stood naked bin Eretz Yisrael,it is a sign that he is bnaked without mitzvot. Onewho dreams that bhe was apprehendedand guarded bby a soldier [ isardeyot /i],it is a sign that bprotection was provided himby heaven. If he sees that bhe is wearing a neck chain [ ikolar /i],it is a sign that bthey have increased his level of protection.However, the Gemara notes that bthis only appliesto a case where his neck was placed bin a neck chain; ifhis neck was bsimplyplaced in ba noose, it does notindicate heavenly protection., bOne who enters a marsh in a dream,it is a sign that bhe will become head of a yeshiva,as he appears to be standing alone with all the bulrushes, large and small, surrounding him like the head of a yeshiva, around whom all the students gather. One who dreams that he entered ba forestand sees only large trees around him, it is a sign that he bwill be made head ofonly bthe advanced students [ ikalla /i],where he will explain the lessons only to the outstanding students in the yeshiva, each of whom is himself a great tree, set apart from the others.,The Gemara relates: bRav Pappa and Rav Huna, son of Rav Yehoshua,each bsaw a dream: Rav Pappa,who saw bthat he entered a marshin his dream, bwas appointed head of a yeshiva. Rav Huna, son of Rav Yehoshua,who saw bthat he entered a forestin his dream, bwas appointed head of the advanced students. Some say that both of themdreamed that bthey entered a marsh,but bRav Pappa,who dreamed bthat a drum hungfrom his neck, bwas appointed head of the yeshiva,as banging a drum symbolizes the head of a yeshiva who sounds his voice in public. bRav Huna, son of Rav Yehoshua,who bdid notdream bthat a drum hung aroundhis neck, bwasonly bappointed head of the advanced students. Rav Ashi said: Idreamed that bI entered a marsh and hung a drum and beat it,and Rav Ashi became head of the yeshiva.,The itanna /iwho recited imishnayot bbefore Rav Naḥman bar Yitzḥak taught: One who lets blood in a dream,it is a sign that bhis transgressions have been forgiven,because red, the color of blood, is a metaphor for sin: “Though your sins be as scarlet…though they be red like crimson” (Isaiah 1:18). Consequently, bloodletting can symbolize transgressions leaving him.,The Gemara asks: bWas it not taughtin a ibaraita /i: One who sees that he is letting-blood in a dream, it is a sign that bhis transgressions are enumerated before him?The Gemara answers: bWhatis meant by benumerated?This means that they are benumerated to be forgiven. /b,The itanna /iwho recited imishnayot bbefore Rav Sheshet taught: One who sees a snake in a dream,it is a sign that bhis livelihood is accessible to himjust as dust is readily accessible to a snake. If one saw that the snake bbit himin his dream, it is a sign that his livelihood bwill double.If bhe killedthe snake, it is a sign that bhe will lose his livelihood. Rav Sheshet said tothe itanna /i: On the contrary, if one dreamed that he killed the snake it is a sign that ball the more so his livelihood will double.The Gemara remarks: bBut that is not so. Rav Sheshet saw a snake in his dream and killed it,so he sought to interpret his dream positively.,The itanna /iwho recited imishnayot bbefore Rabbi Yoḥa taught: One who sees any kind of drink in a dream it isa bgoodomen, bexcept for wine,as bthere isone bwho drinks itin a dream band it isa bgoodomen bfor him, and there isone bwho drinks itin a dream band it isa bbadomen bfor him.The Gemara elaborates: bThere isone bwho drinkswine band it isa bgoodomen bfor him, as it is stated: “And wine that makes glad the heart of man”(Psalms 104:15), band there isone bwho drinks itin a dream band it isa bbadomen bfor him, as it is stated: “Give strong drink unto him that is ready to perish and wine unto the bitter in soul”(Proverbs 31:6)., bRabbi Yoḥa said to the itanna: /iYou should bteachthat for ba Torah scholar,a dream of wine is balwaysa bgoodomen, bas it is stated: “Come, eat of my bread and drink of the wine which I have mingled”(Proverbs 9:5). |
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36. Babylonian Talmud, Taanit, 6b (3rd cent. CE - 6th cent. CE)
| 6b. הנודר עד הגשמים משירדו גשמים עד שתרד רביעה שניה,רב זביד אמר לזיתים דתנן מאימתי כל אדם מותרין בלקט בשכחה ובפאה משילכו הנמושות בפרט ובעוללות משילכו עניים בכרם ויבואו בזיתים משתרד רביעה שניה,מאי נמושות אמר ר' יוחנן סבי דאזלי אתיגרא ר"ל אמר לקוטי בתר לקוטי,רב פפא אמר כדי להלך בשבילי הרשות דאמר מר מהלכין כל אדם בשבילי הרשות עד שתרד רביעה שניה,רב נחמן בר יצחק אמר לבער פירות שביעית דתנן עד מתי נהנין ושורפין בתבן ובקש של שביעית עד שתרד רביעה שניה,מאי טעמא דכתיב (ויקרא כה, ז) ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת בשדה האכל לבהמתך בבית כלה לחיה מן השדה כלה לבהמתך מן הבית,אמר רבי אבהו מאי לשון רביעה דבר שרובע את הקרקע כדרב יהודה דאמר רב יהודה מיטרא בעלה דארעא הוא שנאמר (ישעיהו נה, י) כי כאשר ירד הגשם והשלג מן השמים ושמה לא ישוב כי אם הרוה את הארץ והולידה והצמיחה,ואמר רבי אבהו רביעה ראשונה כדי שתרד בקרקע טפח שניה כדי לגוף בה פי חבית אמר רב חסדא גשמים שירדו כדי לגוף בהן פי חבית אין בהן משום ועצר,ואמר רב חסדא גשמים שירדו קודם ועצר אין בהן משום ועצר,אמר אביי לא אמרן אלא קודם ועצר דאורתא אבל קודם ועצר דצפרא יש בהן משום ועצר דאמר רב יהודה בר יצחק הני ענני דצפרא לית בהו מששא דכתיב (הושע ו, ד) מה אעשה לך אפרים מה אעשה לך יהודה וחסדכם כענן בקר וגו',א"ל רב פפא לאביי והא אמרי אינשי במפתח בבי מיטרא בר חמרא מוך שקך וגני לא קשיא הא דקטיר בעיבא הא דקטיר בענני,אמר רב יהודה טבא לשתא דטבת ארמלתא איכא דאמרי דלא ביירי תרביצי ואיכא דאמרי דלא שקיל שודפנא איני והאמר רב חסדא טבא לשתא דטבת מנוולתא לא קשיא הא דאתא מיטרא מעיקרא הא דלא אתא מיטרא מעיקרא,ואמר רב חסדא גשמים שירדו על מקצת מדינה ועל מקצת מדינה לא ירדו אין בהן משום ועצר איני והכתיב (עמוס ד, ז) וגם אנכי מנעתי מכם את הגשם בעוד שלשה חדשים לקציר והמטרתי על עיר אחת ועל עיר אחת לא אמטיר חלקה אחת תמטר וגו' ואמר רב יהודה אמר רב שתיהן לקללה,לא קשיא הא דאתא טובא הא דאתא כדמבעי ליה אמר רב אשי דיקא נמי דכתיב תמטר תהא מקום מטר ש"מ,א"ר אבהו מאימתי מברכין על הגשמים משיצא חתן לקראת כלה,מאי מברך אמר רב יהודה אמר רב מודים אנחנו לך ה' אלהינו על כל טפה וטפה שהורדת לנו ור' יוחנן מסיים בה הכי אילו פינו מלא שירה כים ולשוננו רנה כהמון גליו כו' עד אל יעזבונו רחמיך ה' אלהינו ולא עזבונו ברוך רוב ההודאות,רוב ההודאות ולא כל ההודאות אמר רבא אימא אל ההודאות אמר רב פפא הלכך | 6b. In the case of bone who vowsto prohibit from himself a type of benefit buntil the rains,the vow is in effect bfrom when the rainsbegin to bfall until the second rainfall,as this is considered the time of the rains., bRav Zevid said:The time of the second rainfall is also significant with regard to a ihalakhathat deals bwith olives, as we learnedin a mishna: bFrom when is any person permitted tocollect bgleanings, forgotten sheaves, and ipe’a /i,produce of the corners of a field, which may normally be taken only by the poor? Any individual is permitted to collect them only bfrom when the searchers [ inamoshot /i],the last of the poor to arrive, bhave leftthe field. From when may anyone collect yield of the vineyard in the case bofthe bsingle grapes and small, incompletely formed clusters of grapes,likewise reserved for the poor? bFrom when the poor have left the vineyard and comeback after the second time, an indication that they have collected all that they wish. From when may anyone collect yield of the trees in the case bofforgotten bolives? From when the second rainfall falls. /b,Incidentally, the Gemara asks: bWhat isthe meaning of the term for searchers, inamoshot /i? Rabbi Yoḥa said:It is referring to belders who walk with a staff [ iatigra /i].Since they walk very slowly, they certainly see everything they wish to collect. bReish Lakish said:It is referring to the bgleanerswho come bafterall the bgleaners,i.e., who arrive after two rounds of the poor have passed through the field., bRav Pappa saidthat the time of the second rainfall is significant bso thatone can know until when it is permitted bto walk on the permitted pathsin fields. One may utilize certain paths on private property, provided no damage is caused to the field. bAs the Master said: Anyonemay bwalk on the permitted paths until the second rainfall falls.One who walks on them at a later point in time is likely to trample the plowed field and damage its crops., bRav Naḥman bar Yitzḥak saidthat the time of the second rainfall is significant for determining when bto remove the produce of the Sabbatical Yearfrom one’s possession. bAs we learnedin a mishna: bUntil when may one derive benefit and burnthe bstraw andthe bhay of the Sabbatical Year? Until the second rainfall falls. /b,The Gemara asks: bWhat is the reasonthat one must remove the produce of the Sabbatical Year from one’s possession? The Gemara answers: bAs it is writtenwith regard to the Sabbatical Year: b“And for your cattle and for the beasts in your landall its increase shall be for food” (Leviticus 25:7). This verse indicates that bas long as a beast,i.e., a non-domesticated animal, is able to find and beatproduce bin the field, youmay bfeed your cattle,your domesticated animals, from that type of food bin the house.However, when a given type of produce bhas ceasedto be available bto the beast in the field, ceaseproviding it to byour cattle in the house.After the time of the second rainfall there is no longer any straw or hay in the fields.,§ The Gemara returns to the subject of rain. bRabbi Abbahu said: What isthe meaning of the btermfor rainfall, irevia /i?It is referring to ba matter that penetrates [ irove’a /i],i.e., which causes bthe earthto bear fruit. This is bin accordance withthe opinion of bRav Yehuda, as Rav Yehuda said: Rain is the husband of the earth, as it is stated: “For as the rain comes down and the snow from heaven, and returns not there, except it waters the earth, and makes it give birth and sprout”(Isaiah 55:10). This verse indicates that rain fructifies the earth in the manner of a husband and wife., bAnd Rabbi Abbahufurther bsaid:For rainfall to be considered the bfirst rainfallit must be bsufficient to enter the groundand saturate it to a depth of one bhandbreadth.The bsecondrainfall must be bsufficientthat the soil is moistened enough bto seal the opening of a barrel with itsmud. bRav Ḥisda said: Rains which falland create bsufficientmud bto seal the opening of a barrel with themmeans that the year bdoes not constitutea fulfillment of the verse: b“And He will close upthe heavens and there will be no rain” (Deuteronomy 11:17)., bAnd Rav Ḥisda said: Rain that fallsearly in the day, bprior tothe recitation of iShema /i, which includes the verse: b“And He will close upthe heavens,” is enough to ensure that the hour bdoes not constitutea fulfillment of the verse: b“And He will close upthe heavens,” even if no more rain falls at that time., bAbaye said: We saidthis bonlyif the rain fell during the day, bprior tothe recitation of b“and He will close up” of the evening iShema /i. bHowever,if a small amount of rain falls bprior tothe recitation of b“and He will close up” of the morning iShema /i, bthisrain could still bconstitutean expression of b“and He will close up.” As Rav Yehuda bar Yitzḥak said: These morning clouds have no substance;they generally yield minimal or no rain. bAs it is written: “What can I do for you, Ephraim, what can I do for you, Judah, for your goodness is like a morning cloud”(Hosea 6:4). This verse indicates that morning clouds contain little benefit., bRav Pappa said to Abaye: But people saythe well-known maxim: bWhen the gates,i.e., doors, bare openedin the morning and bthere is rain, donkey-driver, fold your sackand go to bsleep,as it is certain to rain all day, which will render the work of donkey-drivers infeasible. This shows that morning clouds are a sign that it will rain all day. The Gemara answers: This is bnot difficult. Thisstatement of Rav Pappa is referring to bwhenthe sky is bovercast with heavy clouds,from which rain will fall all day, whereas bthatstatement of Rav Ḥisda is referring to a morning bwhenthe sky is bovercast with light cloudswhich will not bring substantial rain.,§ bRav Yehuda said:It is bgood for the year whenthe month of bTevet is a widower,i.e., when it features no rainfall. The Gemara explains: bSome saythat this is so bthat the gardens [ itarbitzei /i]should bnot be desolate,as too much rain damages vegetables. bAnd some say:The reason is bthat itshould bnot suffer blightcaused by excessive rain. The Gemara asks: bIs that so? But didn’t Rav Ḥisda say:It is bgood for the year whenthe month of bTevet is disgusting,i.e., muddy from rain. The Gemara answers: This is bnot difficult. Thisstatement of Rav Yehuda is referring to a year bwhen it rained initially,i.e., before Tevet, in which case rain during Tevet is not beneficial. bThatstatement of Rav Ḥisda is referring to a year bwhen it did not rain initially,before Tevet, and therefore rain during Tevet is beneficial., bAnd Rav Ḥisdaalso bsaid: Rain that fell onone bpart of a country and did not fall on another part ofthe bcountry does not constitutea fulfillment of the verse: b“And He will close upthe heavens.” The Gemara raises an objection: bIs that so? But isn’t it written: “And I have also withheld the rain from you, when there were yet three months to the harvest; and I would cause it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon,and the piece upon which it did not rain withered” (Amos 4:7). bAnd Rav Yehuda saidthat bRav said: Boththe area that receives rain and the area that does not receive rain bare cursed.This statement indicates that rain that falls on only part of a country is a curse.,The Gemara answers: This is bnot difficult. This,Rav Yehuda’s statement, is referring to a case bwhen excessiverain bfallsin one part of the country and causes damage; whereas bthat,Rav Ḥisda’s statement, is referring to a situation bwhen the requisite amountof rain falls in one part of the country. In this case, it is not a sign of a curse, but is a blessing for that particular part of the country. bRav Ashi said:The language bis also precisein the verse in Amos that deals with excessive rain in one place, bas it is written: “Was rained upon,”which indicates that bit shall be a place of rain,i.e., an area filled with rain and water. The Gemara concludes: Indeed, blearn from itthat this is the correct interpretation., bRabbi Abbahu said: From when does one recite a blessing over rain? From when the groom goes out to meet the bride,that is, when there are puddles of water on the ground such that the water below, represented as the bride in this metaphor, is splashed from above by the raindrops, represented as the groom.,The Gemara asks: bWhat blessingdoes one recite over rain? bRav Yehuda saidthat bRav said: We thank you, O Lord our God, for each and every drop that You have made fall for us. And Rabbi Yoḥa concludesthe blessing bas follows: If our mouth were as full of song as the sea, and our tongue with singing like the multitude of its waves,etc. And one continues with the formula of the inishmatprayer recited on Shabbat morning, buntil: May Your mercy not forsake us, O Lord our God, and You have not forsaken us. Blessedare You, O Lord, to Whom babundant thanksgivingsare offered.,The Gemara asks: Why does the blessing specify babundant thanksgivings and not all thanksgivings? Rava said:Emend the formula of the blessing and bsay: God of thanksgivings. Rav Pappa said: Therefore,as there are differences of opinion on this |
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