1. Septuagint, Numbers, 14.19 (10th cent. BCE - 2nd cent. BCE)
|
2. Septuagint, Tobit, 1.22 (10th cent. BCE - 2nd cent. BCE)
| 1.22. Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew. |
|
3. Hebrew Bible, Deuteronomy, 9.25-9.29, 21.7, 25.9 (9th cent. BCE - 3rd cent. BCE)
9.25. וָאֶתְנַפַּל לִפְנֵי יְהוָה אֵת אַרְבָּעִים הַיּוֹם וְאֶת־אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי־אָמַר יְהוָה לְהַשְׁמִיד אֶתְכֶם׃ 9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 9.27. זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃ 9.28. פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃ 9.29. וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃ 21.7. וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃ 25.9. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו | 9.25. So I fell down before the LORD the forty days and forty nights that I fell down; because the LORD had said He would destroy you." 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand." 9.27. Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;" 9.28. lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness." 9.29. Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’" 21.7. And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it." 25.9. then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’" |
|
4. Hebrew Bible, Exodus, 17.4, 32.32 (9th cent. BCE - 3rd cent. BCE)
17.4. וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי׃ 32.32. וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם וְאִם־אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ׃ | 17.4. And Moses cried unto the LORD, saying: ‘What shall I do unto this people? they are almost ready to stone me.’" 32.32. Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’" |
|
5. Hebrew Bible, Genesis, 3.9, 32.1 (9th cent. BCE - 3rd cent. BCE)
3.9. וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ 32.1. וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק יְהוָה הָאֹמֵר אֵלַי שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵיטִיבָה עִמָּךְ׃ 32.1. וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשָׁב לָבָן לִמְקֹמוֹ׃ | 3.9. And the LORD God called unto the man, and said unto him: ‘Where art thou?’" 32.1. And Laban arose early in the morning, kissed his sons and daughters, and blessed them; and then Laban went and returned to his place." |
|
6. Hebrew Bible, Leviticus, 4.31, 4.35 (9th cent. BCE - 3rd cent. BCE)
4.31. וְאֶת־כָּל־חֶלְבָּהּ יָסִיר כַּאֲשֶׁר הוּסַר חֵלֶב מֵעַל זֶבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן הַמִּזְבֵּחָה לְרֵיחַ נִיחֹחַ לַיהוָה וְכִפֶּר עָלָיו הַכֹּהֵן וְנִסְלַח לוֹ׃ 4.35. וְאֶת־כָּל־חֶלְבָּה יָסִיר כַּאֲשֶׁר יוּסַר חֵלֶב־הַכֶּשֶׂב מִזֶּבַח הַשְּׁלָמִים וְהִקְטִיר הַכֹּהֵן אֹתָם הַמִּזְבֵּחָה עַל אִשֵּׁי יְהוָה וְכִפֶּר עָלָיו הַכֹּהֵן עַל־חַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃ | 4.31. And all the fat thereof shall he take away, as the fat is taken away from off the sacrifice of peace-offerings; and the priest shall make it smoke upon the altar for a sweet savour unto the LORD; and the priest shall make atonement for him, and he shall be forgiven." 4.35. And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of peace-offerings; and the priest shall make them smoke on the altar, upon the offerings of the LORD made by fire; and the priest shall make atonement for him as touching his sin that he hath sinned, and he shall be forgiven." |
|
7. Hebrew Bible, Numbers, 14.11, 15.25, 22.16 (9th cent. BCE - 3rd cent. BCE)
14.11. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה יְנַאֲצֻנִי הָעָם הַזֶּה וְעַד־אָנָה לֹא־יַאֲמִינוּ בִי בְּכֹל הָאֹתוֹת אֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ׃ 15.25. וְכִפֶּר הַכֹּהֵן עַל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי־שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת־קָרְבָּנָם אִשֶּׁה לַיהוָה וְחַטָּאתָם לִפְנֵי יְהוָה עַל־שִׁגְגָתָם׃ 22.16. וַיָּבֹאוּ אֶל־בִּלְעָם וַיֹּאמְרוּ לוֹ כֹּה אָמַר בָּלָק בֶּן־צִפּוֹר אַל־נָא תִמָּנַע מֵהֲלֹךְ אֵלָי׃ | 14.11. And the LORD said unto Moses: ‘How long will this people despise Me? and how long will they not believe in Me, for all the signs which I have wrought among them?" 15.25. And the priest shall make atonement for all the congregation of the children of Israel, and they shall be forgiven; for it was an error, and they have brought their offering, an offering made by fire unto the LORD, and their sin-offering before the LORD, for their error." 22.16. And they came to Balaam, and said to him: ‘Thus saith Balak the son of Zippor: Let nothing, I pray thee, hinder thee from coming unto me;" |
|
8. Hebrew Bible, Isaiah, 6.9-6.10, 9.16, 29.13, 30.29, 33.7, 62.1 (8th cent. BCE - 5th cent. BCE)
6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 9.16. עַל־כֵּן עַל־בַּחוּרָיו לֹא־יִשְׂמַח אֲדֹנָי וְאֶת־יְתֹמָיו וְאֶת־אַלְמְנֹתָיו לֹא יְרַחֵם כִּי כֻלּוֹ חָנֵף וּמֵרַע וְכָל־פֶּה דֹּבֵר נְבָלָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 30.29. הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃ 33.7. הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן׃ 62.1. לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃ 62.1. עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל־הָעַמִּים׃ | 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 9.16. Therefore the Lord shall have no joy in their young men, neither shall He have compassion on their fatherless and widows; For every one is ungodly and an evil-doer, And every mouth speaketh wantonness. For all this His anger is not turned away, but His hand is stretched out still." 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;" 30.29. Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel." 33.7. Behold, their valiant ones cry without; The ambassadors of peace weep bitterly." 62.1. For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burneth." |
|
9. Hebrew Bible, Jeremiah, 5.14, 6.21, 7.16, 15.1, 15.19, 16.5, 19.11, 21.8 (8th cent. BCE - 5th cent. BCE)
5.14. לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי צְבָאוֹת יַעַן דַּבֶּרְכֶם אֶת־הַדָּבָר הַזֶּה הִנְנִי נֹתֵן דְּבָרַי בְּפִיךָ לְאֵשׁ וְהָעָם הַזֶּה עֵצִים וַאֲכָלָתַם׃ 6.21. לָכֵן כֹּה אָמַר יְהוָה הִנְנִי נֹתֵן אֶל־הָעָם הַזֶּה מִכְשֹׁלִים וְכָשְׁלוּ בָם אָבוֹת וּבָנִים יַחְדָּו שָׁכֵן וְרֵעוֹ יאבדו [וְאָבָדוּ׃] 7.16. וְאַתָּה אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה וְאַל־תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל־תִּפְגַּע־בִּי כִּי־אֵינֶנִּי שֹׁמֵעַ אֹתָךְ׃ 15.1. וַיֹּאמֶר יְהוָה אֵלַי אִם־יַעֲמֹד מֹשֶׁה וּשְׁמוּאֵל לְפָנַי אֵין נַפְשִׁי אֶל־הָעָם הַזֶּה שַׁלַּח מֵעַל־פָּנַי וְיֵצֵאוּ׃ 15.1. אוֹי־לִי אִמִּי כִּי יְלִדְתִּנִי אִישׁ רִיב וְאִישׁ מָדוֹן לְכָל־הָאָרֶץ לֹא־נָשִׁיתִי וְלֹא־נָשׁוּ־בִי כֻּלֹּה מְקַלְלַונִי׃ 15.19. לָכֵן כֹּה־אָמַר יְהוָה אִם־תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד וְאִם־תּוֹצִיא יָקָר מִזּוֹלֵל כְּפִי תִהְיֶה יָשֻׁבוּ הֵמָּה אֵלֶיךָ וְאַתָּה לֹא־תָשׁוּב אֲלֵיהֶם׃ 16.5. כִּי־כֹה אָמַר יְהוָה אַל־תָּבוֹא בֵּית מַרְזֵחַ וְאַל־תֵּלֵךְ לִסְפּוֹד וְאַל־תָּנֹד לָהֶם כִּי־אָסַפְתִּי אֶת־שְׁלוֹמִי מֵאֵת הָעָם־הַזֶּה נְאֻם־יְהוָה אֶת־הַחֶסֶד וְאֶת־הָרַחֲמִים׃ 19.11. וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה צְבָאוֹת כָּכָה אֶשְׁבֹּר אֶת־הָעָם הַזֶּה וְאֶת־הָעִיר הַזֹּאת כַּאֲשֶׁר יִשְׁבֹּר אֶת־כְּלִי הַיּוֹצֵר אֲשֶׁר לֹא־יוּכַל לְהֵרָפֵה עוֹד וּבְתֹפֶת יִקְבְּרוּ מֵאֵין מָקוֹם לִקְבּוֹר׃ 21.8. וְאֶל־הָעָם הַזֶּה תֹּאמַר כֹּה אָמַר יְהוָה הִנְנִי נֹתֵן לִפְנֵיכֶם אֶת־דֶּרֶךְ הַחַיִּים וְאֶת־דֶּרֶךְ הַמָּוֶת׃ | 5.14. Wherefore thus saith the LORD, the God of hosts: Because ye speak this word, Behold, I will make My words in thy mouth fire, And this people wood, and it shall devour them." 6.21. Therefore thus saith the LORD: Behold, I will lay stumblingblocks before this people, And the fathers and the sons together shall stumble against them, The neighbour and his friend, and they shall perish." 7.16. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to Me; for I will not hear thee." 15.1. Then said the LORD unto me: ‘Though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth." 15.19. Therefore thus saith the LORD: If thou return, and I bring thee back, Thou shalt stand before Me; And if thou bring forth the precious out of the vile, Thou shalt be as My mouth; Let them return unto thee, But thou shalt not return unto them." 16.5. For thus saith the LORD: Enter not into the house of mourning, neither go to lament, neither bemoan them; for I have taken away My peace from this people, saith the LORD, even mercy and compassion." 19.11. and shalt say unto them: Thus saith the LORD of hosts: Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again; and they shall bury in Topheth, for want of room to bury." 21.8. And unto this people thou shalt say: Thus saith the LORD: Behold, I set before you the way of life and the way of death." |
|
10. Hebrew Bible, Lamentations, 3.49 (8th cent. BCE - 5th cent. BCE)
3.49. עֵינִי נִגְּרָה וְלֹא תִדְמֶה מֵאֵין הֲפֻגוֹת׃ | 3.49. Mine eye is poured out, and ceaseth not, Without any intermission," |
|
11. Septuagint, Epistle of Jeremiah \ Epistula Jeremiae, 43, 40 (6th cent. BCE - 2nd cent. BCE)
|
12. Septuagint, Tobit, 1.22 (4th cent. BCE - 2nd cent. BCE)
| 1.22. Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew. |
|
13. Anon., Testament of Joseph, 18.2 (2nd cent. BCE - 2nd cent. CE)
| 18.2. And if any one seeketh to do evil unto you, do well unto him, and pray for him, and ye shall be redeemed of the Lord from all evil. |
|
14. Dead Sea Scrolls, Agescreat B, 1.6 (2nd cent. BCE - 1st cent. CE)
|
15. Hebrew Bible, Daniel, 1.8, 2.16, 2.23 (2nd cent. BCE - 2nd cent. BCE)
1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 2.16. וְדָנִיֵּאל עַל וּבְעָה מִן־מַלְכָּא דִּי זְמָן יִנְתֵּן־לֵהּ וּפִשְׁרָא לְהַחֲוָיָה לְמַלְכָּא׃ 2.23. לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה דִּי חָכְמְתָא וּגְבוּרְתָא יְהַבְתְּ לִי וּכְעַן הוֹדַעְתַּנִי דִּי־בְעֵינָא מִנָּךְ דִּי־מִלַּת מַלְכָּא הוֹדַעְתֶּנָא׃ | 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." 2.16. Then Daniel went in, and desired of the king that he would give him time, that he might declare unto the king the interpretation." 2.23. I thank Thee, and praise Thee, O Thou God of my fathers, w Who hast given me wisdom and might, And hast now made known unto me what we desired of Thee; For Thou hast made known unto us the king’s matter." |
|
16. Septuagint, 1 Maccabees, 2.8, 2.17, 3.31, 5.4, 5.13, 7.28, 8.29, 9.15, 10.16, 11.17, 11.24, 12.24, 12.42 (2nd cent. BCE - 2nd cent. BCE)
| 2.8. Her temple has become like a man without honor; 2.17. Then the kings officers spoke to Mattathias as follows: "You are a leader, honored and great in this city, and supported by sons and brothers. 3.31. He was greatly perplexed in mind, and determined to go to Persia and collect the revenues from those regions and raise a large fund. 5.4. He also remembered the wickedness of the sons of Baean, who were a trap and a snare to the people and ambushed them on the highways. 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there. 7.28. Let there be no fighting between me and you; I shall come with a few men to see you face to face in peace. 8.29. Thus on these terms the Romans make a treaty with the Jewish people. 9.15. and they crushed the right wing, and he pursued them as far as Mount Azotus. 10.16. So he said, "Shall we find another such man? Come now, we will make him our friend and ally. 11.17. And Zabdiel the Arab cut off the head of Alexander and sent it to Ptolemy. 11.24. for he went to the king at Ptolemais, taking silver and gold and clothing and numerous other gifts. And he won his favor. 12.24. Now Jonathan heard that the commanders of Demetrius had returned, with a larger force than before, to wage war against him. 12.42. When Trypho saw that he had come with a large army, he was afraid to raise his hand against him. |
|
17. Septuagint, 2 Maccabees, 3.1, 9.14 (2nd cent. BCE - 2nd cent. BCE)
| 3.1. While the holy city was inhabited in unbroken peace and the laws were very well observed because of the piety of the high priest Onias and his hatred of wickedness,' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' |
|
18. Septuagint, Ecclesiasticus (Siracides), 25.8, 51.14 (2nd cent. BCE - 2nd cent. BCE)
| 25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 51.14. Before the temple I asked for her,and I will search for her to the last. |
|
19. Septuagint, Wisdom of Solomon, 13.18, 25.8, 51.14 (2nd cent. BCE - 1st cent. BCE)
| 13.18. For health he appeals to a thing that is weak;for life he prays to a thing that is dead;for aid he entreats a thing that is utterly inexperienced;for a prosperous journey, a thing that cannot take a step; |
|
20. Anon., Didache, 11.7 (1st cent. CE - 2nd cent. CE)
|
21. Josephus Flavius, Jewish Antiquities, 6.308, 13.80, 13.372 (1st cent. CE - 1st cent. CE)
| 6.308. So he sent to Nabal’s wife, and invited her to come to him, to live with him, and to be his wife. Whereupon she replied to those that came, that she was not worthy to touch his feet; however, she came, with all her servants, and became his wife, having received that honor on account of her wise and righteous course of life. She also obtained the same honor partly on account of her beauty. 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. |
|
22. New Testament, 1 Corinthians, 6.2, 11.27 (1st cent. CE - 1st cent. CE)
| 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. |
|
23. New Testament, 1 Timothy, 5.17 (1st cent. CE - 1st cent. CE)
| 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. |
|
24. New Testament, 2 Thessalonians, 1.11 (1st cent. CE - 1st cent. CE)
| 1.11. To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power; |
|
25. New Testament, James, 5.15-5.16 (1st cent. CE - 1st cent. CE)
| 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. 5.16. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective. |
|
26. New Testament, Hebrews, 3.3, 5.1, 7.27 (1st cent. CE - 1st cent. CE)
| 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. |
|
27. New Testament, Luke, 7.7, 23.34 (1st cent. CE - 1st cent. CE)
| 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. |
|
28. New Testament, Mark, 2.10 (1st cent. CE - 1st cent. CE)
| 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- |
|
29. New Testament, Matthew, 9.2 (1st cent. CE - 1st cent. CE)
| 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. |
|
30. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
32a. דכתיב (מיכה ד, ו) ואשר הרעותי:,אמר רבי חמא ברבי חנינא אלמלא שלש מקראות הללו נתמוטטו רגליהם של שונאי ישראל,חד דכתיב ואשר הרעותי וחד דכתיב (ירמיהו יח, ו) הנה כחומר ביד היוצר כן אתם בידי בית ישראל וחד דכתיב (יחזקאל לו, כו) והסירותי את לב האבן מבשרכם ונתתי לכם לב בשר,רב פפא אמר מהכא (יחזקאל לו, כז) ואת רוחי אתן בקרבכם ועשיתי את אשר בחקי תלכו,ואמר רבי אלעזר משה הטיח דברים כלפי מעלה שנאמר (במדבר יא, ב) ויתפלל משה אל ה' אל תקרי אל ה' אלא על ה',שכן דבי רבי אליעזר בן יעקב קורין לאלפין עיינין ולעיינין אלפין,דבי רבי ינאי אמרי מהכא (דברים א, א) ודי זהב,מאי ודי זהב אמרי דבי ר' ינאי כך אמר משה לפני הקב"ה רבונו של עולם בשביל כסף וזהב שהשפעת להם לישראל עד שאמרו די הוא גרם שעשו את העגל,אמרי דבי ר' ינאי אין ארי נוהם מתוך קופה של תבן אלא מתוך קופה של בשר,אמר רבי אושעיא משל לאדם שהיתה לו פרה כחושה ובעלת אברים האכילה כרשינין והיתה מבעטת בו אמר לה מי גרם ליך שתהא מבעטת בי אלא כרשינין שהאכלתיך,אמר רבי חייא בר אבא אמר ר' יוחנן משל לאדם אחד שהיה לו בן הרחיצו וסכו והאכילו והשקהו ותלה לו כיס על צוארו והושיבו על פתח של זונות מה יעשה אותו הבן שלא יחטא,אמר רב אחא בריה דרב הונא אמר רב ששת היינו דאמרי אינשי מלי כריסיה זני בישי שנאמר (הושע יג, ו) כמרעיתם וישבעו שבעו וירם לבם על כן שכחוני רב נחמן אמר מהכא (דברים ח, יד) ורם לבבך ושכחת את ה' ורבנן אמרי מהכא (דברים לא, כ) ואכל ושבע ודשן ופנה,ואי בעית אימא מהכא (דברים לב, טו) וישמן ישרון ויבעט אמר רבי שמואל בר נחמני אמר רבי יונתן מנין שחזר הקדוש ברוך הוא והודה לו למשה שנאמר (הושע ב, י) וכסף הרביתי להם וזהב עשו לבעל:,(שמות לב, ז) וידבר ה' אל משה לך רד מאי לך רד אמר רבי אלעזר אמר לו הקדוש ב"ה למשה משה רד מגדולתך כלום נתתי לך גדולה אלא בשביל ישראל ועכשיו ישראל חטאו אתה למה לי מיד תשש כחו של משה ולא היה לו כח לדבר וכיון שאמר (דברים ט, יד) הרף ממני ואשמידם אמר משה דבר זה תלוי בי מיד עמד ונתחזק בתפלה ובקש רחמים,משל למלך שכעס על בנו והיה מכהו מכה גדולה והיה אוהבו יושב לפניו ומתירא לומר לו דבר אמר המלך אלמלא אוהבי זה שיושב לפני הרגתיך אמר דבר זה תלוי בי מיד עמד והצילו:,(שמות לב, י) ועתה הניחה לי ויחר אפי בהם ואכלם ואעשה אותך לגוי גדול וגו' אמר רבי אבהו אלמלא מקרא כתוב אי אפשר לאומרו מלמד שתפסו משה להקדוש ברוך הוא כאדם שהוא תופס את חבירו בבגדו ואמר לפניו רבונו של עולם אין אני מניחך עד שתמחול ותסלח להם:,(שמות לב, י) ואעשה אותך לגוי גדול וגו' אמר רבי אלעזר אמר משה לפני הקדוש ב"ה רבונו של עולם ומה כסא של שלש רגלים אינו יכול לעמוד לפניך בשעת כעסך כסא של רגל אחד על אחת כמה וכמה,ולא עוד אלא שיש בי בושת פנים מאבותי עכשיו יאמרו ראו פרנס שהעמיד עליהם בקש גדולה לעצמו ולא בקש עליהם רחמים:,(שמות לב, יא) ויחל משה את פני ה' אמר רבי אלעזר מלמד שעמד משה בתפלה לפני הקדוש ברוך הוא עד שהחלהו ורבא אמר עד שהפר לו נדרו כתיב הכא ויחל וכתיב התם (במדבר ל, ג) לא יחל דברו ואמר מר הוא אינו מיחל אבל אחרים מחלין לו,ושמואל אמר מלמד שמסר עצמו למיתה עליהם שנאמר (שמות לב, לב) ואם אין מחני נא מספרך,אמר רבא אמר רב יצחק מלמד שהחלה עליהם מדת רחמים,ורבנן אמרי מלמד שאמר משה לפני הקב"ה רבש"ע חולין הוא לך מעשות כדבר הזה,ויחל משה את פני ה' תניא רבי אליעזר הגדול אומר מלמד שעמד משה בתפלה לפני הקדוש ברוך הוא עד שאחזתו אחילו מאי אחילו אמר רבי אלעזר אש של עצמות מאי אש של עצמות אמר אביי אשתא דגרמי,(שמות לב, יג) זכור לאברהם ליצחק ולישראל עבדיך אשר נשבעת להם בך מאי בך אמר רבי אלעזר אמר משה לפני הקדוש ב"ה רבונו של עולם אלמלא נשבעת להם בשמים ובארץ הייתי אומר כשם ששמים וארץ בטלים כך שבועתך בטלה ועכשיו שנשבעת להם בשמך הגדול מה שמך הגדול חי וקיים לעולם ולעולמי עולמים כך שבועתך קיימת לעולם ולעולמי עולמים:,(שמות לב, יג) ותדבר אליהם ארבה את זרעכם ככוכבי השמים וכל הארץ הזאת אשר אמרתי האי אשר אמרתי אשר אמרת מיבעי ליה,אמר רבי אלעזר עד כאן דברי תלמיד מכאן ואילך דברי הרב ורבי שמואל בר נחמני אמר אלו ואלו דברי תלמיד אלא כך אמר משה לפני הקדוש ברוך הוא רבונו של עולם דברים שאמרת לי לך אמור להם לישראל בשמי הלכתי ואמרתי להם בשמך עכשיו מה אני אומר להם:,(במדבר יד, טז) מבלתי יכולת ה' יכול ה' מיבעי ליה,אמר רבי אלעזר אמר משה לפני הקב"ה רבש"ע עכשיו יאמרו אומות העולם תשש כחו כנקבה ואינו יכול להציל אמר הקב"ה למשה והלא כבר ראו נסים וגבורות שעשיתי להם על הים אמר לפניו רבונו של עולם עדיין יש להם לומר למלך אחד יכול לעמוד לשלשים ואחד מלכים אינו יכול לעמוד,אמר ר' יוחנן מנין שחזר הקדוש ברוך הוא והודה לו למשה שנאמר (במדבר יד, כ) ויאמר ה' סלחתי כדברך תני דבי רבי ישמעאל כדבריך עתידים אוה"ע לומר כן,אשרי תלמיד שרבו מודה לו,(במדבר יד, כא) ואולם חי אני אמר רבא אמר רב יצחק מלמד שאמר לו הקדוש ב"ה למשה משה החייתני בדבריך:,דרש רבי שמלאי לעולם יסדר אדם שבחו של הקב"ה ואחר כך יתפלל מנלן ממשה דכתיב (דברים ג, כג) ואתחנן אל ה' בעת ההיא וכתיב ה' אלהים אתה החלות להראות את עבדך את גדלך ואת ידך החזקה אשר מי אל בשמים ובארץ אשר יעשה כמעשיך וכגבורותיך וכתיב בתריה אעברה נא ואראה את הארץ הטובה וגו':,(סימן מעשי"ם צדק"ה קרב"ן כה"ן תעני"ת מנע"ל ברז"ל): | 32a. bAs it is writtenin a future prophecy: “In that day, says the Lord, I will assemble the lame, and I will gather those who are abandoned and bthose with whom I have dealt in wickedness”(Micah 4:6). God states that He caused Israel to act wickedly.,Similarly, bRabbi Ḥama, son of Rabbi Ḥanina, said: Had it not been for these three verses, the legs of the enemies of Israel,a euphemism for Israel itself, bwould have collapsed, asIsrael would have been unable to withstand God’s judgment., bOneis the verse just mentioned in which bit is written: “Those whom I have dealt in wickedness.” And oneis the verse in which bit is written: “Behold, like clay in the potter’s hand, so are you in My hand, house of Israel”(Jeremiah 18:6). bAnd oneis the verse in which bit is written:“And I will give you a new heart and a new spirit I will place within you, band I will remove the heart of stone from your flesh and I will give you a heart of flesh”(Ezekiel 36:26). These three verses indicate that God influences a person’s decisions, and therefore one does not have sole responsibility for his actions., bRav Pappa saidthere is a clearer proof bfrom here: “And I will place My spirit within you and I will cause you to walk in My statutes,and you will observe My decrees and do them” (Ezekiel 36:27)., bAnd Rabbi Elazar said: Mosesalso bspoke impertinently towardGod bon High, as it is statedin the verse following the sin of those who murmured against God in the desert: b“And Moses prayed to the Lordand the fire subsided” (Numbers 11:2), and this verse is interpreted homiletically: bDo not read to [ iel /i] the Lord,but rather bonto [ ial /i] the Lord,which indicates that he spoke impertinently.,The Gemara explains the basis for this interpretation: bAsthe Sages bof the school of Rabbi Eliezer ben Ya’akov wouldindiscriminately bread ialefas iayinand iayinas ialef /iand in this case transforming ielinto ial /i.,The Sages of bthe school of Rabbi Yannai,however, bsayproof that Moses spoke impertinently toward God on High is derived bfrom here,Moses’ rebuke at the beginning of Deuteronomy: b“And Di Zahav”(Deuteronomy 1:1). This is an entry in a list of places where Moses had spoken to Israel. As there was no place encountered by that name, it is interpreted as an allusion to another matter.,We must clarify: bWhat isthe meaning of band Di Zahav?The Sages of bthe school of Rabbi Yannai said that Moses said the following before the Holy One, Blessed be He,to atone for Israel after the sin of the Golden Calf: bMaster of the Universe, because of the gold and silver that you lavished upon Israelduring the exodus from Egypt buntil they said enough [ idai /i];it was this wealth bthat causedIsrael bto make theGolden bCalf. /b,Establishing a general moral principle, the Sages bthe school of Rabbi Yannai said: A lion does not roarstanding bover a basket of strawfrom which he derives no pleasure, bbuthe roars standing bover a basket of meat,as he only roars when satiated.,Similarly, bRabbi Oshaya said:This is bcomparable to a person who had a lean, but large-limbed cow.At one point, bhe fed it lupines,a choice food, bandsoon thereafter the cow bwas kicking him. He said tothe cow: bWho caused youto begin bkicking me if not the lupines I fed you?Here, too, the sin was caused by an abundance of good.,The Gemara offers another analogy: bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:This is bcomparable to a person who had a son; he bathed him and anointed himwith oil, bfed him and gave him drink, and hung a purseof money baround his neck.Then, he bbroughthis son bto the entrance of a brothel. What could the son do to avoid sinning? /b,On a similar note, bRav Aḥa, son of Rav Huna, saidthat bRav Sheshet said: That is what people sayin a popular maxim: bFilling his stomach is a type of sin, as it is stated: “When they were fed and became full they were sated, and their hearts were lifted and they have forgotten Me”(Hosea 13:6). bRav Naḥman said:This principle is derived not from the verse in Hosea, but bfrom here: “And your heart is lifted and you forget the Lord”(Deuteronomy 8:14). bAnd the Rabbis saythat this principle is derived bfrom here: “And they will have eaten and been sated and fattened, and they will turnto other gods” (Deuteronomy 31:20)., bAnd if you wish, sayinstead that it is derived bfrom here: “And Jeshurun grew fat and kicked”(Deuteronomy 32:15). bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: From wherein the Torah is it derived that bthe Holy One, Blessed be He, ultimately conceded to Mosesthat the reason for the sin of the Golden Calf was indeed the riches lavished upon Israel? bAs it is stated: “And I gave them an abundance of silver and gold, which they used for the Ba’al”(Hosea 2:10).,The Gemara elaborates upon additional aspects of the sin of the Golden Calf. It is stated: b“And the Lord said to Moses: Go and descend,for your people whom you have lifted out of the land of Egypt have been corrupted” (Exodus 32:7). bWhat isthe meaning of b“go and descend”? Rabbi Elazar said: The Holy One, Blessed be He, said to Moses: Moses, descend from your greatness. Isn’t it only for the sake of Israel,so that you may serve as an emissary, bthat I granted you prominence; and now that Israel has sinned, why do Ineed byou?There is no need for an emissary. bImmediately, Moses’ strength waned and he was powerless to speakin defense of Israel. bAnd onceGod bsaidto Moses: b“Leave Me be, that I may destroy them”(Deuteronomy 9:14), bMoses saidto himself: If God is telling me to let Him be, it must be because bthis matter is dependent upon me. Immediately Moses stood and was strengthened in prayer, and askedthat God have bmercyon the nation of Israel and forgive them for their transgression.,The Gemara says: This is bcomparable to a king who became angry at his sonwho had sinned against him, band beat him,administering ba severe beating.At that moment, ba well-wisherof the king bwas sitting before himand witnessed the entire event, band was afraid to say anything tothe king about the excessive beating. Meanwhile, bthe king saidto his son: bWere it not for this well-wisher of mine who is sitting before me, I would have killed you.Upon hearing this, the king’s friend bsaidto himself: This is clearly a sign that bthis matter,rescuing the son from the hands of his father, bis dependent upon me. Immediately he stood and rescued himfrom the king.,In an additional aspect of the sin of the Golden Calf, God told Moses: b“Now leave Me be, that My wrath will be enraged against them and I will consume them; and I will make of you a great nation”(Exodus 32:10). Explaining this verse, bRabbi Abbahu said: Were the verse not writtenin this manner, bit would be impossible to utterit, in deference to God. The phrase: Leave Me be, bteaches that Moses grabbed the Holy One, Blessed be He, as a person who grabs his friend by his garmentwould, band he said before Him: Master of the Universe, I will not leave You be until You forgive and pardon them. /b,In the same verse, God promised Moses: b“And I will make of you a great nation.”What was Moses’ response? bRabbi Elazar said: Moses said before the Holy One, Blessed be He: Master of the Universe, if a chair with three legs,the collective merit of the three forefathers, bis unable to stand before You in Your moment of wrath, all the more sothat ba chair with one leg,my merit alone, will be unable to withstand your wrath., bMoreover, but I havea sense of bshame before my forefathers. Nowthey will bsay: Seethis bleader thatGod bplaced overIsrael. bHe requested greatness for himself but did not pray forGod to have bmercy upon themin their troubled time.,The Torah continues: b“And Moses beseeched [ ivayḥal /i] before the Lord”(Exodus 32:11). Many interpretations were given for this uncommon term, ivayḥal /i: bRabbi Elazar said:It bteaches that Moses stood in prayer before the Holy One, Blessed be He, until it made him ill [iheḥelahub]from overexertion. bAnd Rava said:Moses stood in prayer buntil he nullified His vow,as the term ivayḥalalludes to nullification of an oath. bHere it is written ivayḥal /i, and therereferring to vows, bit is written: “He shall not nullify [ ilo yaḥel /i] his word”(Numbers 30:3). bAndwith regard to vows, bthe Master said: Hewho vowed bcannot nullifyhis vow, bbut others,the court, bcan nullifyhis vow bfor him.Here, it is as if Moses nullified the Lord’s vow to destroy Israel., bAnd Shmuel said:The term ivayḥal bteaches thatMoses bgave his life,from the term iḥalal /i, a dead person, bforIsrael, bas it is stated: “And if not, erase me, please, from Your book”(Exodus 32:32)., bRava,also interpreting this verse, bsaidthat bRav Yitzḥak said:The term ivayḥal bteaches that he caused the Divine Attribute of Mercy to take effect [ iheḥela /i] upon them. /b, bAnd the Rabbis saythat this term constitutes the essence of Moses’ claim: bIt teaches that Moses said before the Holy One Blessed be He: Master of the Universe! It is a sacrilege [ iḥullin /i] for You to do something like this. /b,And another interpretation of the verse, b“And Moses beseeched [ ivayḥal /i] before the Lord.” It was taughtin a ibaraita /i: bRabbi Eliezer the Great says: Thisterm bteaches that Moses stood in prayer before the Holy One, Blessed be He, until he was overcome by iaḥilu /i.Even the Sages were unfamiliar with this term. Therefore, the Gemara asks: bWhat isthe meaning of iaḥilu /i? Rabbi Elazar,an iamoraof Eretz Yisrael, bsaidthat iaḥiluis bfire in the bones.However, this expression was familiar in Eretz Yisrael but not in Babylonia. They asked in Babylonia: bWhat isthe disease that they called bfire of the bones? Abaye saidthat is a disease known in Babylonia as ieshta degarmei /i,which in Aramaic means bfire of the bones;in other words, a fever.,As Moses continues his prayer, he says: b“Remember Abraham, Isaac and Israel Your servants, to whom You swore in Your name”(Exodus 32:13). bWhat isthe meaning of bin Your name? Rabbi Elazar said: Moses said before the Holy One, Blessed be He: Master of the Universe, had You sworn to them by the heavens and the earth, I would say: Just as the heavens and the earth willultimately bbe no more, so too Your oath will be null and void. Now that You swore to them by Your great name, just as Your name lives and stands for all eternity, so too does Your oath live and stand for all eternity. /b,In this verse, Moses continues: b“And You said to them: I will make your offspring as numerous as the stars of heaven, and all this land of which I have spokenI will give to your offspring that they shall inherit it forever.” The Gemara clarifies a puzzling phrase in this verse. bThatphrase bof which I have spoken, it shouldhave said: bof which You have spoken,as Moses is referring to God’s promise to the forefathers., bRabbi Elazar said: To thispoint, the verse cites bthe words of the student,Moses; bfrom this point,and all this land of which I have spoken, the verse cites bthe words of the Master,God. bAnd Rabbi Shmuel bar Naḥmani said: These and those are the words of the student;Moses spoke the entire verse. bRather, Moses said before the Holy One, Blessed be He: Master of the Universe, those matters which You told me to go and say to Israel in My name, I went and toldit bto them in Your name.I have already told Israel of God’s promise to the forefathers. bNow what do I say to them? /b,The Gemara moves to a discussion of additional prayers offered by Moses. Moses said that if God fails to bring the Jewish people into Eretz Yisrael, the nations of the world will say: b“The Lord did not have the ability [ iyekholet /i]to bring this people into the land which He swore to them, and He killed them in the desert” (Numbers 14:16). The Gemara examines this verse closely: The verse should not have utilized the term iyekholet /i, an abstract feminine noun, but rather, bit should have said: “The Lordwas not bable [ iyakhol /i],”a masculine verb., bRabbi Elazar said: Mosesphrased it that way because he bsaid before the Holy One, Blessed be He: Master of the Universe, now the nations of the world will say that His strength weakened like a female and He is unable to rescuethe nation of Israel. bThe Holy One, Blessed be He, said to Moses: And didthe nations of the world bnot already see the miracles and the mightyacts bthat I performed on behalf ofIsrael bat theRed bSea?Moses bsaid before Him: Master of the Universe, they can still say:The Lord bcan standup bto a single kinglike Pharaoh and defeat him, but bHe is unable to standup bto the thirty-one kingsin the land of Canaan., bRabbi Yoḥa said: From whereis it derived that bthe Holy One, Blessed be He, ultimately conceded to Moses? As it is said: “And the Lord said: I have forgiven according to your word”(Numbers 14:20). The Sages bof the school of Rabbi Yishmael taught: According to your word,it will be, as indeed bin the future the nations of the world will say this. /b,The Gemara concludes: bHappy is the student whose teacher concedes to himas the Lord conceded to Moses.,Explaining the next verse, b“Nevertheless, as I live,and the glory of the Lord fills the entire world” (Numbers 14:21), bRava saidthat bRav Yitzḥak said:This bteachesthat bthe Holy One, Blessed be He, said to Moses: Moses, you have given Me life with your words.I am happy that on account of your arguments, I will forgive Israel.,Based on Moses’ prayers, bRabbi Simlai taught: One should always set forth praise of the Holy One, Blessed be He, and then prayfor his own needs. bFrom where do wederive that one should conduct himself in this manner? bFrom Moses, as it is writtenin his prayer: b“And I beseeched the Lord at that time”(Deuteronomy 3:23). bAndimmediately afterward in his prayer, bit is written: “Lord, God, You have begun to show Your servant Your greatness and Your strong hand, for what God is there in the heavens or on earth who can perform deeds such as Yours and Your might”(Deuteronomy 3:24)? Here, Moses began with praise of God, band it isonly bthereafterthat bit is written: “Please, let me pass over and see the good landthat is beyond the Jordan, that good hill country and the Lebanon” (Deuteronomy 3:25). Only after his praise did Moses make his personal request.,The Gemara prefaces the next discourse with ba mnemonic symbol: Deeds, charity, offering, priest, fast, shoe, iron. /b |
|
31. Eusebius of Caesarea, Ecclesiastical History, 2.23.6 (3rd cent. CE - 4th cent. CE)
| 2.23.6. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people. |
|
32. Anon., 4 Baruch, 9.5
| 9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter. |
|