1. Hebrew Bible, Deuteronomy, 23.10-23.15 (9th cent. BCE - 3rd cent. BCE)
| 23.11. כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהוֹר מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 23.12. וְהָיָה לִפְנוֹת־עֶרֶב יִרְחַץ בַּמָּיִם וּכְבֹא הַשֶּׁמֶשׁ יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 23.13. וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃ 23.14. וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃ 23.15. כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃ | 23.10. When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing." 23.11. If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp." 23.12. But it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he may come within the camp." 23.13. Thou shalt have a place also without the camp, whither thou shalt go forth abroad." 23.14. And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee." 23.15. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee." |
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2. Hebrew Bible, Esther, 4.17 (9th cent. BCE - 3rd cent. BCE)
| 4.17. וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר־צִוְּתָה עָלָיו אֶסְתֵּר׃ | 4.17. So Mordecai went his way, and did according to all that Esther had commanded him." |
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3. Hebrew Bible, Genesis, 16.7-16.13, 25.22, 27.8, 38.25 (9th cent. BCE - 3rd cent. BCE)
| 16.7. וַיִּמְצָאָהּ מַלְאַךְ יְהוָה עַל־עֵין הַמַּיִם בַּמִּדְבָּר עַל־הָעַיִן בְּדֶרֶךְ שׁוּר׃ 16.8. וַיֹּאמַר הָגָר שִׁפְחַת שָׂרַי אֵי־מִזֶּה בָאת וְאָנָה תֵלֵכִי וַתֹּאמֶר מִפְּנֵי שָׂרַי גְּבִרְתִּי אָנֹכִי בֹּרַחַת׃ 16.9. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה שׁוּבִי אֶל־גְּבִרְתֵּךְ וְהִתְעַנִּי תַּחַת יָדֶיהָ׃ 16.11. וַיֹּאמֶר לָהּ מַלְאַךְ יְהוָה הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְקָרָאת שְׁמוֹ יִשְׁמָעֵאל כִּי־שָׁמַע יְהוָה אֶל־עָנְיֵךְ׃ 16.12. וְהוּא יִהְיֶה פֶּרֶא אָדָם יָדוֹ בַכֹּל וְיַד כֹּל בּוֹ וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן׃ 16.13. וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃ 25.22. וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־יְהוָה׃ 27.8. וְעַתָּה בְנִי שְׁמַע בְּקֹלִי לַאֲשֶׁר אֲנִי מְצַוָּה אֹתָךְ׃ 38.25. הִוא מוּצֵאת וְהִיא שָׁלְחָה אֶל־חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר־אֵלֶּה לּוֹ אָנֹכִי הָרָה וַתֹּאמֶר הַכֶּר־נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵלֶּה׃ | 16.7. And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur." 16.8. And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’" 16.9. And the angel of the LORD said unto her: ‘Return to thy mistress, and submit thyself under her hands.’" 16.10. And the angel of the LORD said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude." 16.11. And the angel of the LORD said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the LORD hath heard thy affliction." 16.12. And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’" 16.13. And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’" 25.22. And the children struggled together within her; and she said: ‘If it be so, wherefore do I live?’ And she went to inquire of the LORD." 27.8. Now therefore, my son, hearken to my voice according to that which I command thee." 38.25. When she was brought forth, she sent to her father-in-law, saying: ‘By the man, whose these are, am I with child’; and she said: ‘Discern, I pray thee, whose are these, the signet, and the cords, and the staff.’" |
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4. Hebrew Bible, Job, 10.19 (9th cent. BCE - 3rd cent. BCE)
| 10.19. כַּאֲשֶׁר לֹא־הָיִיתִי אֶהְיֶה מִבֶּטֶן לַקֶּבֶר אוּבָל׃ | 10.19. I should have been as though I had not been; I should have been carried from the womb to the grave." |
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5. Hebrew Bible, 1 Kings, 21.6-21.14 (8th cent. BCE - 5th cent. BCE)
| 21.6. וַיְדַבֵּר אֵלֶיהָ כִּי־אֲדַבֵּר אֶל־נָבוֹת הַיִּזְרְעֵאלִי וָאֹמַר לוֹ תְּנָה־לִּי אֶת־כַּרְמְךָ בְּכֶסֶף אוֹ אִם־חָפֵץ אַתָּה אֶתְּנָה־לְךָ כֶרֶם תַּחְתָּיו וַיֹּאמֶר לֹא־אֶתֵּן לְךָ אֶת־כַּרְמִי׃ 21.7. וַתֹּאמֶר אֵלָיו אִיזֶבֶל אִשְׁתּוֹ אַתָּה עַתָּה תַּעֲשֶׂה מְלוּכָה עַל־יִשְׂרָאֵל קוּם אֱכָל־לֶחֶם וְיִטַב לִבֶּךָ אֲנִי אֶתֵּן לְךָ אֶת־כֶּרֶם נָבוֹת הַיִּזְרְעֵאלִי׃ 21.8. וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃ 21.9. וַתִּכְתֹּב בַּסְּפָרִים לֵאמֹר קִרְאוּ־צוֹם וְהוֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.11. וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃ 21.12. קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ 21.14. וַיִּשְׁלְחוּ אֶל־אִיזֶבֶל לֵאמֹר סֻקַּל נָבוֹת וַיָּמֹת׃ | 21.6. And he said unto her: ‘Because I spoke unto Naboth the Jezreelite, and said unto him: Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it; and he answered: I will not give thee my vineyard.’" 21.7. And Jezebel his wife said unto him: ‘Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thy heart be merry; I will give thee the vineyard of Naboth the Jezreelite.’" 21.8. So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth." 21.9. And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;" 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.11. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them." 21.12. They proclaimed a fast, and set Naboth at the head of the people." 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died." 21.14. Then they sent to Jezebel, saying: ‘Naboth is stoned, and is dead.’" |
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6. Hebrew Bible, 1 Samuel, 25.24 (8th cent. BCE - 5th cent. BCE)
| 25.24. וַתִּפֹּל עַל־רַגְלָיו וַתֹּאמֶר בִּי־אֲנִי אֲדֹנִי הֶעָוֺן וּתְדַבֶּר־נָא אֲמָתְךָ בְּאָזְנֶיךָ וּשְׁמַע אֵת דִּבְרֵי אֲמָתֶךָ׃ | 25.24. and fell at his feet, and said, Upon me, my lord, upon me let this iniquity be: and let thy handmaid, I pray thee, speak in thy ears, and hear the words of thy handmaid." |
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7. Hebrew Bible, 2 Kings, 22.14-22.20 (8th cent. BCE - 5th cent. BCE)
| 22.14. וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃ 22.15. וַתֹּאמֶר אֲלֵיהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אִמְרוּ לָאִישׁ אֲשֶׁר־שָׁלַח אֶתְכֶם אֵלָי׃ 22.16. כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה אֶל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה׃ 22.17. תַּחַת אֲשֶׁר עֲזָבוּנִי וַיְקַטְּרוּ לֵאלֹהִים אֲחֵרִים לְמַעַן הַכְעִיסֵנִי בְּכֹל מַעֲשֵׂה יְדֵיהֶם וְנִצְּתָה חֲמָתִי בַּמָּקוֹם הַזֶּה וְלֹא תִכְבֶּה׃ 22.18. וְאֶל־מֶלֶךְ יְהוּדָה הַשֹּׁלֵחַ אֶתְכֶם לִדְרֹשׁ אֶת־יְהוָה כֹּה תֹאמְרוּ אֵלָיו כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַדְּבָרִים אֲשֶׁר שָׁמָעְתָּ׃ 22.19. יַעַן רַךְ־לְבָבְךָ וַתִּכָּנַע מִפְּנֵי יְהוָה בְּשָׁמְעֲךָ אֲשֶׁר דִּבַּרְתִּי עַל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו לִהְיוֹת לְשַׁמָּה וְלִקְלָלָה וַתִּקְרַע אֶת־בְּגָדֶיךָ וַתִּבְכֶּה לְפָנָי וְגַם אָנֹכִי שָׁמַעְתִּי נְאֻם־יְהוָה׃ | 22.14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her." 22.15. And she said unto them: ‘Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me:" 22.16. Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read;" 22.17. because they have forsaken Me, and have offered unto other gods, that they might provoke Me with all the work of their hands; therefore My wrath shall be kindled against this place, and it shall not be quenched." 22.18. But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him: Thus saith the LORD, the God of Israel: As touching the words which thou hast heard," 22.19. because thy heart was tender, and thou didst humble thyself before the LORD, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become an astonishment and a curse, and hast rent thy clothes, and wept before Me, I also have heard thee, saith the LORD." 22.20. Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place.’ And they brought back word unto the king." |
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8. Hebrew Bible, 2 Samuel, 11.5, 12.1, 20.16-20.22 (8th cent. BCE - 5th cent. BCE)
| 11.5. וַתַּהַר הָאִשָּׁה וַתִּשְׁלַח וַתַּגֵּד לְדָוִד וַתֹּאמֶר הָרָה אָנֹכִי׃ 12.1. וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃ 12.1. וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃ 20.16. וַתִּקְרָא אִשָּׁה חֲכָמָה מִן־הָעִיר שִׁמְעוּ שִׁמְעוּ אִמְרוּ־נָא אֶל־יוֹאָב קְרַב עַד־הֵנָּה וַאֲדַבְּרָה אֵלֶיךָ׃ 20.17. וַיִּקְרַב אֵלֶיהָ וַתֹּאמֶר הָאִשָּׁה הַאַתָּה יוֹאָב וַיֹּאמֶר אָנִי וַתֹּאמֶר לוֹ שְׁמַע דִּבְרֵי אֲמָתֶךָ וַיֹּאמֶר שֹׁמֵעַ אָנֹכִי׃ 20.18. וַתֹּאמֶר לֵאמֹר דַּבֵּר יְדַבְּרוּ בָרִאשֹׁנָה לֵאמֹר שָׁאֹל יְשָׁאֲלוּ בְּאָבֵל וְכֵן הֵתַמּוּ׃ 20.19. אָנֹכִי שְׁלֻמֵי אֱמוּנֵי יִשְׂרָאֵל אַתָּה מְבַקֵּשׁ לְהָמִית עִיר וְאֵם בְּיִשְׂרָאֵל לָמָּה תְבַלַּע נַחֲלַת יְהוָה׃ 20.21. לֹא־כֵן הַדָּבָר כִּי אִישׁ מֵהַר אֶפְרַיִם שֶׁבַע בֶּן־בִּכְרִי שְׁמוֹ נָשָׂא יָדוֹ בַּמֶּלֶךְ בְּדָוִד תְּנוּ־אֹתוֹ לְבַדּוֹ וְאֵלְכָה מֵעַל הָעִיר וַתֹּאמֶר הָאִשָּׁה אֶל־יוֹאָב הִנֵּה רֹאשׁוֹ מֻשְׁלָךְ אֵלֶיךָ בְּעַד הַחוֹמָה׃ 20.22. וַתָּבוֹא הָאִשָּׁה אֶל־כָּל־הָעָם בְּחָכְמָתָהּ וַיִּכְרְתוּ אֶת־רֹאשׁ שֶׁבַע בֶּן־בִּכְרִי וַיַּשְׁלִכוּ אֶל־יוֹאָב וַיִּתְקַע בַּשּׁוֹפָר וַיָּפֻצוּ מֵעַל־הָעִיר אִישׁ לְאֹהָלָיו וְיוֹאָב שָׁב יְרוּשָׁלִַם אֶל־הַמֶּלֶךְ׃ | 11.5. And the woman conceived, and sent and told David, and said, I am with child." 12.1. And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor." 20.16. Then cried a wise woman out of the city, Hear, hear; say, I pray you, to Yo᾽av, Come near here; that I may speak with thee." 20.17. And when he was come near to her, the woman said, Art thou Yo᾽av? And he answered, I am he. Then she said to him, Hear the words of thy handmaid. And he answered, I do hear." 20.18. Then she spoke saying, Surely in early times they would have spoken saying, Let them ask Avel to yield, and so they would have ended the matter." 20.19. I am of the peaceable and faithful in Yisra᾽el: thou seekest to destroy a city and a mother in Yisra᾽el: why wilt thou swallow up the inheritance of the Lord?" 20.20. And Yo᾽av answered and said, Far be it, far be it from me, that I should swallow up or destroy." 20.21. The matter is not so: but a man of mount Efrayim, Sheva the son of Bikhri by name, has lifted up his hand against the king, against David: deliver him only, and I will depart from the city. And the woman said to Yo᾽av, Behold, his head shall be thrown to thee over the wall." 20.22. Then the woman went to all the people in her wisdom. And they cut off the head of Sheva the son of Bikhri, and cast it out to Yo᾽av. And he blew on the shofar, and they retired from the city, every man to his tent. And Yo᾽av returned to Yerushalayim to the king." |
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9. Hebrew Bible, Joshua, 19.35 (8th cent. BCE - 5th cent. BCE)
| 19.35. וְעָרֵי מִבְצָר הַצִּדִּים צֵר וְחַמַּת רַקַּת וְכִנָּרֶת׃ | 19.35. And the fortified cities were Ziddim-zer, and Hammath, and Rakkath, and Chinnereth;" |
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10. Hebrew Bible, Judges, 4.4-4.5, 4.7-4.10, 4.17-4.22, 9.53-9.54 (8th cent. BCE - 5th cent. BCE)
| 4.4. וּדְבוֹרָה אִשָּׁה נְבִיאָה אֵשֶׁת לַפִּידוֹת הִיא שֹׁפְטָה אֶת־יִשְׂרָאֵל בָּעֵת הַהִיא׃ 4.5. וְהִיא יוֹשֶׁבֶת תַּחַת־תֹּמֶר דְּבוֹרָה בֵּין הָרָמָה וּבֵין בֵּית־אֵל בְּהַר אֶפְרָיִם וַיַּעֲלוּ אֵלֶיהָ בְּנֵי יִשְׂרָאֵל לַמִּשְׁפָּט׃ 4.7. וּמָשַׁכְתִּי אֵלֶיךָ אֶל־נַחַל קִישׁוֹן אֶת־סִיסְרָא שַׂר־צְבָא יָבִין וְאֶת־רִכְבּוֹ וְאֶת־הֲמוֹנוֹ וּנְתַתִּיהוּ בְּיָדֶךָ׃ 4.8. וַיֹּאמֶר אֵלֶיהָ בָּרָק אִם־תֵּלְכִי עִמִּי וְהָלָכְתִּי וְאִם־לֹא תֵלְכִי עִמִּי לֹא אֵלֵךְ׃ 4.9. וַתֹּאמֶר הָלֹךְ אֵלֵךְ עִמָּךְ אֶפֶס כִּי לֹא תִהְיֶה תִּפְאַרְתְּךָ עַל־הַדֶּרֶךְ אֲשֶׁר אַתָּה הוֹלֵךְ כִּי בְיַד־אִשָּׁה יִמְכֹּר יְהוָה אֶת־סִיסְרָא וַתָּקָם דְּבוֹרָה וַתֵּלֶך עִם־בָּרָק קֶדְשָׁה׃ 4.17. וְסִיסְרָא נָס בְּרַגְלָיו אֶל־אֹהֶל יָעֵל אֵשֶּׁת חֶבֶר הַקֵּינִי כִּי שָׁלוֹם בֵּין יָבִין מֶלֶךְ־חָצוֹר וּבֵין בֵּית חֶבֶר הַקֵּינִי׃ 4.18. וַתֵּצֵא יָעֵל לִקְרַאת סִיסְרָא וַתֹּאמֶר אֵלָיו סוּרָה אֲדֹנִי סוּרָה אֵלַי אַל־תִּירָא וַיָּסַר אֵלֶיהָ הָאֹהֱלָה וַתְּכַסֵּהוּ בַּשְּׂמִיכָה׃ 4.19. וַיֹּאמֶר אֵלֶיהָ הַשְׁקִינִי־נָא מְעַט־מַיִם כִּי צָמֵאתִי וַתִּפְתַּח אֶת־נֹאוד הֶחָלָב וַתַּשְׁקֵהוּ וַתְּכַסֵּהוּ׃ 4.21. וַתִּקַּח יָעֵל אֵשֶׁת־חֶבֶר אֶת־יְתַד הָאֹהֶל וַתָּשֶׂם אֶת־הַמַּקֶּבֶת בְּיָדָהּ וַתָּבוֹא אֵלָיו בַּלָּאט וַתִּתְקַע אֶת־הַיָּתֵד בְּרַקָּתוֹ וַתִּצְנַח בָּאָרֶץ וְהוּא־נִרְדָּם וַיָּעַף וַיָּמֹת׃ 4.22. וְהִנֵּה בָרָק רֹדֵף אֶת־סִיסְרָא וַתֵּצֵא יָעֵל לִקְרָאתוֹ וַתֹּאמֶר לוֹ לֵךְ וְאַרְאֶךָּ אֶת־הָאִישׁ אֲשֶׁר־אַתָּה מְבַקֵּשׁ וַיָּבֹא אֵלֶיהָ וְהִנֵּה סִיסְרָא נֹפֵל מֵת וְהַיָּתֵד בְּרַקָּתוֹ׃ 9.53. וַתַּשְׁלֵךְ אִשָּׁה אַחַת פֶּלַח רֶכֶב עַל־רֹאשׁ אֲבִימֶלֶךְ וַתָּרִץ אֶת־גֻּלְגָּלְתּוֹ׃ 9.54. וַיִּקְרָא מְהֵרָה אֶל־הַנַּעַר נֹשֵׂא כֵלָיו וַיֹּאמֶר לוֹ שְׁלֹף חַרְבְּךָ וּמוֹתְתֵנִי פֶּן־יֹאמְרוּ לִי אִשָּׁה הֲרָגָתְהוּ וַיִּדְקְרֵהוּ נַעֲרוֹ וַיָּמֹת׃ | 4.4. And Devora, a prophetess, the wife of Lappidot, she judged Yisra᾽el at that time." 4.5. And she dwelt under the palm tree of Devora between Rama and Bet-el in mount Efrayim: and the children of Yisra᾽el came up to her for judgment." 4.7. And I will draw out to thee to the wadi of Qishon, Sisera, the captain of Yavin’s army, with his chariots and his multitude; and I will deliver him into thy hand." 4.8. And Baraq said to her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go." 4.9. And she said, I will surely go with thee: however thou shalt scarcely attain honour on the journey that thou goest; for the Lord shall yield Sisera into the hand of a woman. And Devora arose, and went with Baraq to Qedesh." 4.10. And Baraq summoned Zevulun and Naftali to Qedesh; and he went up with ten thousand men at his feet: and Devora went up with him." 4.17. But Sisera fled away by foot to the tent of Ya᾽el the wife of Ĥever the Qenite: for there was peace between Yavin the king of Ĥażor and the house of Ĥever the Qeni." 4.18. And Ya᾽el went out to meet Sisera, and said to him, Turn in, my lord, turn in to me; fear not. And when he had turned in to her into the tent, she covered him with a blanket." 4.19. And he said to her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him." 4.20. Then he said to her, Stand in the door of the tent, and it shall be, if any man comes and inquires of thee, and says, Is there anyone here? that thou shalt say, No." 4.21. Then Ya᾽el Ĥever’s wife took a tent peg, and took a hammer in her hand, and went softly to him, and drove the tent peg into his temple, and fastened it to the ground: for he was fast asleep and weary. So he died." 4.22. And, behold, as Baraq pursued Sisera, Ya᾽el came out to meet him, and said to him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the peg in his temple." 9.53. And a woman cast an upper millstone upon Avimelekh’s head, and crushed his skull." 9.54. Then he called hastily to the lad, his armourbearer, and said to him, Draw thy sword, and slay me, so that men should not say of me, A woman slew him. And his lad pierced him, and he died." |
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11. Septuagint, Judith, 8.1, 8.14, 8.24, 8.35, 13.7-13.9 (2nd cent. BCE - 0th cent. CE)
| 8.1. At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Aias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel. 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.24. Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.35. Uzziah and the rulers said to her, "Go in peace, and may the Lord God go before you, to take revenge upon our enemies. 13.7. She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel! 13.8. And she struck his neck twice with all her might, and severed it from his body. 13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid |
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12. Septuagint, 3 Maccabees, 1.2-1.3, 1.5 (2nd cent. BCE - 2nd cent. BCE)
| 1.2. But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war. 1.2. Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple. 1.3. But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king. 1.5. And so it came about that the enemy was routed in the action, and many captives also were taken. |
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13. New Testament, James, 2.25 (1st cent. CE - 1st cent. CE)
| 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? |
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14. New Testament, Matthew, 1.5-1.6 (1st cent. CE - 1st cent. CE)
| 1.5. Salmon became the father of Boaz by Rahab. Boaz became the father of Obed by Ruth. Obed became the father of Jesse. 1.6. Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah. |
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15. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
| 14b. מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני [היום הזה] מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה | 14b. Nabal, your husband, bis a rebel against the throne,as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. bAndtherefore bthere is no need to try him,as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail bsaid to him:You lack the authority to act in this manner, as bSaul is still alive.He is the king in actual practice, and byour seal [ itivakha /i] has notyet bspread across the world,i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and bsaid to her:“And bblessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness [ idamim /i]”(I Samuel 25:33).,The Gemara asks: The plural term idamim /i,literally, bloods, bindicates two.Why did David not use the singular term idam /i? bRather, this teaches thatAbigail brevealed her thigh,and he lusted after her, band he went three parasangs by the fireof his desire for her, and bsaid to her: Listen to me,i.e., listen to me and allow me to be intimate with you. Abigail then bsaid to him: “Let this not be a stumbling block for you”(I Samuel 25:31). bBy inference,from the word b“this,”it can be understood that bthere is someone elsewho will in fact be a stumbling block for him, band what isthis referring to? bThe incident involving Bathsheba. And in the end this is what was,as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: b“Yet the soul of my lord shall be bound in the bond of lifewith the Lord your God” (I Samuel 25:29), and bwhen she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid”(I Samuel 25:31)., bRav Naḥman saidthat bthisexplains the folk saying bthat people say: While a woman is engaged in conversationshe also holds bthe spindle,i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. bSome saythat Rav Naḥman referred to a different saying: bThe goose stoopsits head bas it goesalong, bbut its eyes look on from afarto find what it is looking for. So too, Abigail acted in similar fashion., bHuldahwas a prophetess, bas it is written: “So Hilkiah the priest and Ahikam and Achborand Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: bBut if Jeremiah was found there, how could she prophesy?Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of bthe school of Rav say in the name of Rav: Huldah was aclose brelative of Jeremiah, and he did not object to herprophesying in his presence.,The Gemara asks: bBut how could Josiah himself ignore Jeremiah and sendemissaries btoHuldah? The Sages of bthe school of Rabbi Sheila say: Because women aremore bcompassionate,and he hoped that what she would tell them would not be overly harsh., bRabbi Yoḥa saida different answer: bJeremiah was not thereat the time, because bhe went to bring back the ten tribesfrom their exile. bAnd from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold”(Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now bis it possible that the Jubilee hadalready been bannulled?The ihalakhotof the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, bbut the prophet is prophesying that it will ceaseonly in the future. bRather, this teaches that Jeremiah brought backthe ten tribes from their exile., bAnd Josiah the son of Amon ruled over theten tribes, bas it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel”(II Kings 23:17). bNow what connection did Josiah,king of Judea, bhave with the altar at Bethel,a city in the kingdom of Israel? bRather, this teaches that Josiah ruled over theten tribes of Israel. bRav Naḥman said:Proof that the tribes returned may be adduced bfromthe verse bhere: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people”(Hosea 6:11), which indicates that they returned to their places., bEstherwas also a prophetess, bas it is written: “And it came to pass on the third day that Esther clothed herself in royalty”(Esther 5:1). bIt should have said:Esther clothed herself in broyal garments. Rather,this alludes to the fact bthat she clothed herself with a divinespirit of binspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai”(I Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. bRav Naḥman said: Haughtiness is not befitting a woman.And a proof to this is that bthere were two haughty women, whose names wereidentical to the names of bloathsomecreatures. bOne,Deborah, bwas called a hornet,as her Hebrew name, Devorah, means hornet; band one,Huldah, bwas called a marten,as her name is the Hebrew term for that creature. From where is it known that they were haughty? bWith regard toDeborah, bthe hornet, it is written: “And she sent and called Barak”(Judges 4:6), bbut she herself did not go to him.And bwith regard toHuldah, bthe marten, it is written: “Say to the manthat sent you to me” (II Kings 22:15), bbut she did not say: Say to the king. /b,Furthermore, bRav Naḥman said: Huldah was a descendant of Joshua.An allusion to this bis written here:“Huldah the prophetess, the wife of Shallum, the son of Tikvah, bthe son of Harhas [ iḥarḥas /i]”(II Kings 22:14), band it says elsewherewith regard to Joshua: “And they buried him in the border of his inheritance bin Timnath-heres [ iḥeres /i]”(Judges 2:9), therefore intimating that there is a certain connection between them., bRav Eina the Elder raised an objectionfrom a ibaraita bto Rav Naḥman’steaching. The ibaraitaindicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: bEight prophets, who werealso bpriests, descended from Rahab the prostitute, and they are: Neriah;his son bBaruch; Seraiah; Mahseiah; Jeremiah;his father, bHilkiah;Jeremiah’s cousin bHanamel; andHanamel’s father, bShallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute,as bit is written herewith regard to Huldah: b“The son of Tikvah,” and it is written elsewherein reference to Rahab’s escape from the destruction of Jericho: b“This cord of [ itikvat /i] scarlet thread”(Joshua 2:18).,Rav Naḥman responded to Eina the Elder and bsaid to him: Eina the Elder, and some saythat he said to him: bBlackened pot,i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, bfrom me and from you the matter may be concluded,i.e., the explanation lies in a combination of our two statements. bForRahab bconverted and married Joshua,and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: bBut did Joshua have any descendants? But isn’t it writtenin the genealogical list of the tribe of Ephraim: b“Nun his son, Joshua his son”(I Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, bhe did not have sons,but bhe did have daughters. /b |
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