1. Septuagint, Tobit, 3.6 (10th cent. BCE - 2nd cent. BCE)
| 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. |
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2. Hebrew Bible, Deuteronomy, 13.1, 13.18, 18.18, 30.2-30.3 (9th cent. BCE - 3rd cent. BCE)
| 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.18. וְלֹא־יִדְבַּק בְּיָדְךָ מְאוּמָה מִן־הַחֵרֶם לְמַעַן יָשׁוּב יְהוָה מֵחֲרוֹן אַפּוֹ וְנָתַן־לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 30.2. לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ בְּקֹלוֹ וּלְדָבְקָה־בוֹ כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ לָשֶׁבֶת עַל־הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב לָתֵת לָהֶם׃ 30.2. וְשַׁבְתָּ עַד־יְהוָה אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר־אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 30.3. וְשָׁב יְהוָה אֱלֹהֶיךָ אֶת־שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל־הָעַמִּים אֲשֶׁר הֱפִיצְךָ יְהוָה אֱלֹהֶיךָ שָׁמָּה׃ | 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.18. And there shall cleave nought of the devoted thing to thy hand, that the LORD may turn from the fierceness of His anger, and show thee mercy, and have compassion upon thee, and multiply thee, as He hath sworn unto thy fathers;" 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 30.2. and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;" 30.3. that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee." |
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3. Hebrew Bible, Exodus, 3.9-3.10, 12.37, 18.1 (9th cent. BCE - 3rd cent. BCE)
| 3.9. וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם׃ 12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ 18.1. וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּי־הוֹצִיא יְהוָה אֶת־יִשְׂרָאֵל מִמִּצְרָיִם׃ 18.1. וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְהוָה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת־הָעָם מִתַּחַת יַד־מִצְרָיִם׃ | 3.9. And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them." 3.10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.’" 12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children." 18.1. Now Jethro, the priest of Midian, Moses’father-in-law, heard of all that God had done for Moses, and for Israel His people, how that the LORD had brought Israel out of Egypt." |
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4. Hebrew Bible, Genesis, 3.16, 19.13 (9th cent. BCE - 3rd cent. BCE)
| 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 19.13. כִּי־מַשְׁחִתִים אֲנַחְנוּ אֶת־הַמָּקוֹם הַזֶּה כִּי־גָדְלָה צַעֲקָתָם אֶת־פְּנֵי יְהוָה וַיְשַׁלְּחֵנוּ יְהוָה לְשַׁחֲתָהּ׃ | 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 19.13. for we will destroy this place, because the cry of them is waxed great before the LORD; and the LORD hath sent us to destroy it.’" |
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5. Hebrew Bible, Job, 2.9, 3.4-3.5, 15.24, 20.22, 20.28 (9th cent. BCE - 3rd cent. BCE)
| 2.9. וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃ 3.4. הַיּוֹם הַהוּא יְהִי חֹשֶׁךְ אַל־יִדְרְשֵׁהוּ אֱלוֹהַּ מִמָּעַל וְאַל־תּוֹפַע עָלָיו נְהָרָה׃ 3.5. יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן־עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם׃ 15.24. יְבַעֲתֻהוּ צַר וּמְצוּקָה תִּתְקְפֵהוּ כְּמֶלֶךְ עָתִיד לַכִּידוֹר׃ | 2.9. Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’" 3.4. Let that day be darkness; Let not God inquire after it from above, Neither let the light shine upon it." 3.5. Let darkness and the shadow of death claim it for their own; Let a cloud dwell upon it; Let all that maketh black the day terrify it." 15.24. Distress and anguish overwhelm him; They prevail against him, as a king ready to the battle." |
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6. Hebrew Bible, Joel, 2.1-2.3, 4.12 (9th cent. BCE - 3rd cent. BCE)
| 2.1. תִּקְעוּ שׁוֹפָר בְּצִיּוֹן וְהָרִיעוּ בְּהַר קָדְשִׁי יִרְגְּזוּ כֹּל יֹשְׁבֵי הָאָרֶץ כִּי־בָא יוֹם־יְהוָה כִּי קָרוֹב׃ 2.1. לְפָנָיו רָגְזָה אֶרֶץ רָעֲשׁוּ שָׁמָיִם שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם׃ 2.2. יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל כְּשַׁחַר פָּרֻשׂ עַל־הֶהָרִים עַם רַב וְעָצוּם כָּמֹהוּ לֹא נִהְיָה מִן־הָעוֹלָם וְאַחֲרָיו לֹא יוֹסֵף עַד־שְׁנֵי דּוֹר וָדוֹר׃ 2.2. וְאֶת־הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם וְהִדַּחְתִּיו אֶל־אֶרֶץ צִיָּה וּשְׁמָמָה אֶת־פָּנָיו אֶל־הַיָּם הַקַּדְמֹנִי וְסֹפוֹ אֶל־הַיָּם הָאַחֲרוֹן וְעָלָה בָאְשׁוֹ וְתַעַל צַחֲנָתוֹ כִּי הִגְדִּיל לַעֲשׂוֹת׃ 2.3. לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּוֹ׃ 4.12. יֵעוֹרוּ וְיַעֲלוּ הַגּוֹיִם אֶל־עֵמֶק יְהוֹשָׁפָט כִּי שָׁם אֵשֵׁב לִשְׁפֹּט אֶת־כָּל־הַגּוֹיִם מִסָּבִיב׃ | 2.1. Blow ye the horn in Zion, And sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the LORD cometh, For it is at hand;" 2.2. A day of darkness and gloominess, A day of clouds and thick darkness, As blackness spread upon the mountains; A great people and a mighty, There hath not been ever the like, Neither shall be any more after them, Even to the years of many generations." 2.3. A fire devoureth before them, And behind them a flame blazeth; The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing escapeth them." 4.12. Let the nations be stirred up, and come up To the valley of Jehoshaphat; For there will I sit to judge All the nations round about." |
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7. Hebrew Bible, Nahum, 2.10 (9th cent. BCE - 3rd cent. BCE)
| 2.10. Take ye the spoil of silver, take the spoil of gold; For there is no end of the store, Rich with all precious vessels." |
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8. Hebrew Bible, Numbers, 25.4, 27.8 (9th cent. BCE - 3rd cent. BCE)
| 25.4. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה קַח אֶת־כָּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהוָה מִיִּשְׂרָאֵל׃ 27.8. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃ | 25.4. And the LORD said unto Moses: ‘Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.’" 27.8. And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter." |
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9. Hebrew Bible, Psalms, 2.12, 3.2, 18.12, 47.5, 47.7, 56.8, 69.25, 97.2, 104.3, 106.28, 114.3 (9th cent. BCE - 3rd cent. BCE)
| 2.12. נַשְּׁקוּ־בַר פֶּן־יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ כִּי־יִבְעַר כִּמְעַט אַפּוֹ אַשְׁרֵי כָּל־חוֹסֵי בוֹ׃ 3.2. יְהוָה מָה־רַבּוּ צָרָי רַבִּים קָמִים עָלָי׃ 18.12. יָשֶׁת חֹשֶׁךְ סִתְרוֹ סְבִיבוֹתָיו סֻכָּתוֹ חֶשְׁכַת־מַיִם עָבֵי שְׁחָקִים׃ 47.5. יִבְחַר־לָנוּ אֶת־נַחֲלָתֵנוּ אֶת גְּאוֹן יַעֲקֹב אֲשֶׁר־אָהֵב סֶלָה׃ 47.7. זַמְּרוּ אֱלֹהִים זַמֵּרוּ זַמְּרוּ לְמַלְכֵּנוּ זַמֵּרוּ׃ 56.8. עַל־אָוֶן פַּלֶּט־לָמוֹ בְּאַף עַמִּים הוֹרֵד אֱלֹהִים׃ 69.25. שְׁפָךְ־עֲלֵיהֶם זַעְמֶךָ וַחֲרוֹן אַפְּךָ יַשִּׂיגֵם׃ 97.2. עָנָן וַעֲרָפֶל סְבִיבָיו צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאוֹ׃ 104.3. הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ׃ 104.3. תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה׃ 106.28. וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים׃ 114.3. הַיָּם רָאָה וַיָּנֹס הַיַּרְדֵּן יִסֹּב לְאָחוֹר׃ | 2.12. Do homage in purity, lest He be angry, and ye perish in the way, when suddenly His wrath is kindled. Happy are all they that take refuge in Him." 3.2. LORD, how many are mine adversaries become! Many are they that rise up against me." 18.12. He made darkness His hiding-place, His pavilion round about Him; darkness of waters, thick clouds of the skies." 47.5. He chooseth our inheritance for us, the pride of Jacob whom He loveth. Selah" 47.7. Sing praises to God, sing praises; sing praises unto our King, sing praises." 56.8. Because of iniquity cast them out; In anger bring down the peoples, O God." 69.25. Pour out Thine indignation upon them, And let the fierceness of Thine anger overtake them." 97.2. Clouds and darkness are round about Him; Righteousness and justice are the foundation of His throne." 104.3. Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind;" 106.28. They joined themselves also unto Baal of Peor, And ate the sacrifices of the dead." 114.3. The sea saw it, and fled; The Jordan turned backward." |
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10. Hebrew Bible, Zephaniah, 1.14, 1.16 (9th cent. BCE - 3rd cent. BCE)
| 1.14. קָרוֹב יוֹם־יְהוָה הַגָּדוֹל קָרוֹב וּמַהֵר מְאֹד קוֹל יוֹם יְהוָה מַר צֹרֵחַ שָׁם גִּבּוֹר׃ 1.16. יוֹם שׁוֹפָר וּתְרוּעָה עַל הֶעָרִים הַבְּצֻרוֹת וְעַל הַפִּנּוֹת הַגְּבֹהוֹת׃ | 1.14. The great day of the LORD is near, It is near and hasteth greatly, Even the voice of the day of the LORD, Wherein the mighty man crieth bitterly." 1.16. A day of the horn and alarm, Against the fortified cities, and against the high towers." |
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11. Hebrew Bible, 1 Kings, 8.12 (8th cent. BCE - 5th cent. BCE)
| 8.12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃ | 8.12. Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness." |
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12. Hebrew Bible, 1 Samuel, 2.10, 4.19 (8th cent. BCE - 5th cent. BCE)
| 2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed." |
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13. Hebrew Bible, 2 Kings, 19.3 (8th cent. BCE - 5th cent. BCE)
| 19.3. וְיָסְפָה פְּלֵיטַת בֵּית־יְהוּדָה הַנִּשְׁאָרָה שֹׁרֶשׁ לְמָטָּה וְעָשָׂה פְרִי לְמָעְלָה׃ 19.3. וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר חִזְקִיָּהוּ יוֹם־צָרָה וְתוֹכֵחָה וּנְאָצָה הַיּוֹם הַזֶּה כִּי בָאוּ בָנִים עַד־מַשְׁבֵּר וְכֹחַ אַיִן לְלֵדָה׃ | 19.3. And they said unto him: ‘Thus saith Hezekiah: This day is a day of trouble, and of rebuke, and of contumely; for the children are come to the birth, and there is not strength to bring forth." |
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14. Hebrew Bible, 2 Samuel, 2.28, 18.16, 20.1, 20.22 (8th cent. BCE - 5th cent. BCE)
| 20.1. וַעֲמָשָׂא לֹא־נִשְׁמַר בַּחֶרֶב אֲשֶׁר בְּיַד־יוֹאָב וַיַּכֵּהוּ בָהּ אֶל־הַחֹמֶשׁ וַיִּשְׁפֹּךְ מֵעָיו אַרְצָה וְלֹא־שָׁנָה לוֹ וַיָּמֹת וְיוֹאָב וַאֲבִישַׁי אָחִיו רָדַף אַחֲרֵי שֶׁבַע בֶּן־בִּכְרִי׃ 20.1. וְשָׁם נִקְרָא אִישׁ בְּלִיַּעַל וּשְׁמוֹ שֶׁבַע בֶּן־בִּכְרִי אִישׁ יְמִינִי וַיִּתְקַע בַּשֹּׁפָר וַיֹּאמֶר אֵין־לָנוּ חֵלֶק בְּדָוִד וְלֹא נַחֲלָה־לָנוּ בְּבֶן־יִשַׁי אִישׁ לְאֹהָלָיו יִשְׂרָאֵל׃ 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׃ | 20.1. And there happened to be there a worthless man, whose name was Sheva, the son of Bikhri, a Benyeminite: and he blew the shofar and said, We have no part in David, neither have we inheritance in the son of Yishay: every man to his tents, O Yisra᾽el." 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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15. Hebrew Bible, Amos, 3.6, 5.18, 5.20 (8th cent. BCE - 6th cent. BCE)
| 3.6. אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃ 5.18. הוֹי הַמִּתְאַוִּים אֶת־יוֹם יְהוָה לָמָּה־זֶּה לָכֶם יוֹם יְהוָה הוּא־חֹשֶׁךְ וְלֹא־אוֹר׃ | 3.6. Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?" 5.18. Woe unto you that desire the day of the LORD! Wherefore would ye have the day of the LORD? It is darkness, and not light." 5.20. Shall not the day of the LORD be darkness, and not light? Even very dark, and no brightness in it?" |
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16. Hebrew Bible, Habakkuk, 3.16 (8th cent. BCE - 6th cent. BCE)
| 3.16. שָׁמַעְתִּי וַתִּרְגַּז בִּטְנִי לְקוֹל צָלֲלוּ שְׂפָתַי יָבוֹא רָקָב בַּעֲצָמַי וְתַחְתַּי אֶרְגָּז אֲשֶׁר אָנוּחַ לְיוֹם צָרָה לַעֲלוֹת לְעַם יְגוּדֶנּוּ׃ | 3.16. When I heard, mine inward parts trembled, My lips quivered at the voice; Rottenness entereth into my bones, And I tremble where I stand; that I should wait for the day of trouble, when he cometh up against the people that he invadeth." |
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17. Hebrew Bible, Isaiah, 26.17, 29.6, 35.10, 45.8, 58.1, 66.7 (8th cent. BCE - 5th cent. BCE)
| 26.17. כְּמוֹ הָרָה תַּקְרִיב לָלֶדֶת תָּחִיל תִּזְעַק בַּחֲבָלֶיהָ כֵּן הָיִינוּ מִפָּנֶיךָ יְהוָה׃ 29.6. מֵעִם יְהוָה צְבָאוֹת תִּפָּקֵד בְּרַעַם וּבְרַעַשׁ וְקוֹל גָּדוֹל סוּפָה וּסְעָרָה וְלַהַב אֵשׁ אוֹכֵלָה׃ 45.8. הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃ 58.1. קְרָא בְגָרוֹן אַל־תַּחְשֹׂךְ כַּשּׁוֹפָר הָרֵם קוֹלֶךָ וְהַגֵּד לְעַמִּי פִּשְׁעָם וּלְבֵית יַעֲקֹב חַטֹּאתָם׃ 58.1. וְתָפֵק לָרָעֵב נַפְשֶׁךָ וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ וְזָרַח בַּחֹשֶׁךְ אוֹרֶךָ וַאֲפֵלָתְךָ כַּצָּהֳרָיִם׃ 66.7. בְּטֶרֶם תָּחִיל יָלָדָה בְּטֶרֶם יָבוֹא חֵבֶל לָהּ וְהִמְלִיטָה זָכָר׃ | 26.17. Like as a woman with child, that draweth near the time of her delivery, Is in pain and crieth out in her pangs; So have we been at Thy presence, O LORD." 29.6. There shall be a visitation from the LORD of hosts With thunder, and with earthquake, and great noise, With whirlwind and tempest, and the flame of a devouring fire." 35.10. And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away." 45.8. Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it." 58.1. Cry aloud, spare not, Lift up they voice like a horn, And declare unto My people their transgression, And to the house of Jacob their sins." 66.7. Before she travailed, she brought forth; Before her pain came, She was delivered of a man-child." |
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18. Hebrew Bible, Jeremiah, 20.16 (8th cent. BCE - 5th cent. BCE)
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19. Hebrew Bible, Judges, 5.4, 6.34, 7.8-7.22 (8th cent. BCE - 5th cent. BCE)
| 5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ 6.34. וְרוּחַ יְהוָה לָבְשָׁה אֶת־גִּדְעוֹן וַיִּתְקַע בַּשּׁוֹפָר וַיִזָּעֵק אֲבִיעֶזֶר אַחֲרָיו׃ 7.8. וַיִּקְחוּ אֶת־צֵדָה הָעָם בְּיָדָם וְאֵת שׁוֹפְרֹתֵיהֶם וְאֵת כָּל־אִישׁ יִשְׂרָאֵל שִׁלַּח אִישׁ לְאֹהָלָיו וּבִשְׁלֹשׁ־מֵאוֹת הָאִישׁ הֶחֱזִיק וּמַחֲנֵה מִדְיָן הָיָה לוֹ מִתַּחַת בָּעֵמֶק׃ 7.9. וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר אֵלָיו יְהוָה קוּם רֵד בַּמַּחֲנֶה כִּי נְתַתִּיו בְּיָדֶךָ׃ 7.11. וְשָׁמַעְתָּ מַה־יְדַבֵּרוּ וְאַחַר תֶּחֱזַקְנָה יָדֶיךָ וְיָרַדְתָּ בַּמַּחֲנֶה וַיֵּרֶד הוּא וּפֻרָה נַעֲרוֹ אֶל־קְצֵה הַחֲמֻשִׁים אֲשֶׁר בַּמַּחֲנֶה׃ 7.12. וּמִדְיָן וַעֲמָלֵק וְכָל־בְּנֵי־קֶדֶם נֹפְלִים בָּעֵמֶק כָּאַרְבֶּה לָרֹב וְלִגְמַלֵּיהֶם אֵין מִסְפָּר כַּחוֹל שֶׁעַל־שְׂפַת הַיָּם לָרֹב׃ 7.13. וַיָּבֹא גִדְעוֹן וְהִנֵּה־אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צלול [צְלִיל] לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן וַיָּבֹא עַד־הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה וְנָפַל הָאֹהֶל׃ 7.14. וַיַּעַן רֵעֵהוּ וַיֹּאמֶר אֵין זֹאת בִּלְתִּי אִם־חֶרֶב גִּדְעוֹן בֶּן־יוֹאָשׁ אִישׁ יִשְׂרָאֵל נָתַן הָאֱלֹהִים בְּיָדוֹ אֶת־מִדְיָן וְאֶת־כָּל־הַמַּחֲנֶה׃ 7.15. וַיְהִי כִשְׁמֹעַ גִּדְעוֹן אֶת־מִסְפַּר הַחֲלוֹם וְאֶת־שִׁבְרוֹ וַיִּשְׁתָּחוּ וַיָּשָׁב אֶל־מַחֲנֵה יִשְׂרָאֵל וַיֹּאמֶר קוּמוּ כִּי־נָתַן יְהוָה בְּיֶדְכֶם אֶת־מַחֲנֵה מִדְיָן׃ 7.16. וַיַּחַץ אֶת־שְׁלֹשׁ־מֵאוֹת הָאִישׁ שְׁלֹשָׁה רָאשִׁים וַיִּתֵּן שׁוֹפָרוֹת בְּיַד־כֻּלָּם וְכַדִּים רֵקִים וְלַפִּדִים בְּתוֹךְ הַכַּדִּים׃ 7.17. וַיֹּאמֶר אֲלֵיהֶם מִמֶּנִּי תִרְאוּ וְכֵן תַּעֲשׂוּ וְהִנֵּה אָנֹכִי בָא בִּקְצֵה הַמַּחֲנֶה וְהָיָה כַאֲשֶׁר־אֶעֱשֶׂה כֵּן תַּעֲשׂוּן׃ 7.18. וְתָקַעְתִּי בַּשּׁוֹפָר אָנֹכִי וְכָל־אֲשֶׁר אִתִּי וּתְקַעְתֶּם בַּשּׁוֹפָרוֹת גַּם־אַתֶּם סְבִיבוֹת כָּל־הַמַּחֲנֶה וַאֲמַרְתֶּם לַיהוָה וּלְגִדְעוֹן׃ 7.19. וַיָּבֹא גִדְעוֹן וּמֵאָה־אִישׁ אֲשֶׁר־אִתּוֹ בִּקְצֵה הַמַּחֲנֶה רֹאשׁ הָאַשְׁמֹרֶת הַתִּיכוֹנָה אַךְ הָקֵם הֵקִימוּ אֶת־הַשֹּׁמְרִים וַיִּתְקְעוּ בַּשּׁוֹפָרוֹת וְנָפוֹץ הַכַּדִּים אֲשֶׁר בְּיָדָם׃ 7.21. וַיַּעַמְדוּ אִישׁ תַּחְתָּיו סָבִיב לַמַּחֲנֶה וַיָּרָץ כָּל־הַמַּחֲנֶה וַיָּרִיעוּ ויניסו [וַיָּנוּסוּ׃] 7.22. וַיִּתְקְעוּ שְׁלֹשׁ־מֵאוֹת הַשּׁוֹפָרוֹת וַיָּשֶׂם יְהוָה אֵת חֶרֶב אִישׁ בְּרֵעֵהוּ וּבְכָל־הַמַּחֲנֶה וַיָּנָס הַמַּחֲנֶה עַד־בֵּית הַשִּׁטָּה צְרֵרָתָה עַד שְׂפַת־אָבֵל מְחוֹלָה עַל־טַבָּת׃ | 5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." 6.34. But the spirit of the Lord clothed Gid῾on, and he blew a shofar; and Avi-῾ezer mustered behind him." 7.8. So the people took provisions in their hands, and their shofarot: and he sent all the rest of Yisra᾽el, every man to his tent, and retained those three hundred men: and the host of Midyan was beneath him in the valley." 7.9. And it was on the same night, that the Lord said to him, Arise, go down to the camp; for I have delivered it into thy hand." 7.10. But if thou fear to go down, go thou with Pura thy boy down to the camp:" 7.11. and thou shalt hear what they say; and afterwards shall thy hands be strengthened to go down unto the host. Then went he down with Pura his boy to the fringe of the armed men that were in the camp." 7.12. Now Midyan and ῾Amaleq and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand by the sea side for multitude." 7.13. And when Gid῾on was come, behold, there was a man that told a dream to his fellow, and said, Behold, I dreamed a dream, and, lo, a slice of barley bread was rolling through the camp of Midyan, and it came to a tent, and smote it so that it fell, and overturned it, so that the tent tumbled down." 7.14. And his fellow answered and said, This is nothing else but the sword of Gid῾on the son of Yo᾽ash, a man of Yisra᾽el: for into his hand has God delivered Midyan, and all the camp." 7.15. And it was, when Gid῾on heard the telling of the dream, and its interpretation, that he bowed himself down to the ground, and returned to the camp of Yisra᾽el and said, Arise; for the Lord has delivered into your hand the host of Midyan. 7.16. And he divided the three hundred men into three companies, and he put a shofar in every man’s hand, with empty jars, and torches within the jars." 7.17. And he said to them, Whatever you see me do, do likewise: and, behold, I am going to the edge of the camp, and it shall be, whatever I do, so shall you do." 7.18. When I blow on the shofar, I and all that are with me, then you blow your shofarot also on every side of all the camp, and say, The sword of the Lord, and of Gid῾on." 7.19. So Gid῾on, and the hundred men that were with him, came to the edge of the camp at the beginning of the middle watch; and they had newly posted the sentinels: and they blew with the shofarot, and broke the jars that were in their hands." 7.20. Then the three companies blew on the shofarot, and broke the jars, and held the torches in their left hands, and the shofarot in their right hands to blow on them: and they cried, The sword of the Lord, and of Gid῾on." 7.21. And they stood every man in his place round about the camp: and all the camp ran, and cried, and fled." 7.22. And the three hundred blew the horns, and the Lord set every man’s sword against his fellow, throughout all the camp: and the host fled to Bet-hashshitta in Żerera, and to the border of Avel-meĥola, at Tabbat." |
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20. Hebrew Bible, Lamentations, 1.12 (8th cent. BCE - 5th cent. BCE)
| 1.12. לוֹא אֲלֵיכֶם כָּל־עֹבְרֵי דֶרֶךְ הַבִּיטוּ וּרְאוּ אִם־יֵשׁ מַכְאוֹב כְּמַכְאֹבִי אֲשֶׁר עוֹלַל לִי אֲשֶׁר הוֹגָה יְהוָה בְּיוֹם חֲרוֹן אַפּוֹ׃ | 1.12. All of you who pass along the road, let it not happen to you. Behold and see, if there is any pain like my pain, which has been dealt to me, [with] which the Lord saddened [me] on the day of His fierce anger. " |
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21. Hebrew Bible, Ezekiel, 1.4, 30.3 (6th cent. BCE - 5th cent. BCE)
| 1.4. וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃ 30.3. כִּי־קָרוֹב יוֹם וְקָרוֹב יוֹם לַיהוָה יוֹם עָנָן עֵת גּוֹיִם יִהְיֶה׃ | 1.4. And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire." 30.3. For the day is near, Even the day of the LORD is near, A day of clouds, it shall be the time of the nations." |
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22. Hebrew Bible, 2 Chronicles, 13.12 (5th cent. BCE - 3rd cent. BCE)
| 13.12. וְהִנֵּה עִמָּנוּ בָרֹאשׁ הָאֱלֹהִים וְכֹהֲנָיו וַחֲצֹצְרוֹת הַתְּרוּעָה לְהָרִיעַ עֲלֵיכֶם בְּנֵי יִשְׂרָאֵל אַל־תִּלָּחֲמוּ עִם־יְהוָה אֱלֹהֵי־אֲבֹתֵיכֶם כִּי־לֹא תַצְלִיחוּ׃ | 13.12. And, behold, God is with us at our head, and His priests with the trumpets of alarm to sound an alarm against you. O children of Israel, fight ye not against the LORD, the God of your fathers; for ye shall not prosper.’" |
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23. Hebrew Bible, Nehemiah, 9.27 (5th cent. BCE - 4th cent. BCE)
| 9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ | 9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries." |
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24. Hebrew Bible, Zechariah, 9.14 (5th cent. BCE - 4th cent. BCE)
| 9.14. וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃ | 9.14. And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south." |
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25. Septuagint, Tobit, 3.6 (4th cent. BCE - 2nd cent. BCE)
| 3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me. |
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26. Anon., 1 Enoch, 10.4-10.6, 46.6, 92.4-92.5, 93.11, 94.1, 94.9, 95.3, 95.7, 96.1-96.2, 96.8, 98.2, 98.11, 98.15, 99.6, 100.3, 100.9, 102.4, 102.7, 102.9, 103.4, 103.8-103.15, 104.2, 104.4, 104.6 (3rd cent. BCE - 2nd cent. BCE)
| 10.4. and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening 10.5. in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 46.6. And he shall put down the countece of the strong, And shall fill them with shame.And darkness shall be their dwelling, And worms shall be their bed, And they shall have no hope of rising from their beds, Because they do not extol the name of the Lord of Spirits. 92.4. He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness. And he shall walk in eternal light. 92.5. And sin shall perish in darkness for ever, And shall no more be seen from that day for evermore. 93.11. [For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.9. Ye have committed blasphemy and unrighteousness, And have become ready for the day of slaughter, And the day of darkness and the day of the great judgement. 95.3. Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires. 95.7. Woe to you, sinners, for ye persecute the righteous; For ye shall be delivered up and persecuted because of injustice, And heavy shall its yoke be upon you. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.2. [And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.] 96.8. Woe to you, ye mighty, Who with might oppress the righteous; For the day of your destruction is coming.In those days many and good days shall come to the righteous-in the day of your judgement. 98.2. For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water. 98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 100.3. And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height. 100.9. Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn. 102.4. Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 102.7. Behold, even as we, so do they die in grief and darkness, And what have they more than we From henceforth we are equal. 102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and 103.4. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely. 103.8. And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace. 103.9. Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small. 103.11. We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us. 103.12. They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not. 103.13. We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. 104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven 104.4. rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal 104.6. judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them |
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27. Anon., Jubilees, 5.12 (2nd cent. BCE - 2nd cent. BCE)
| 5.12. And He said "Thy spirit will not always abide on man; for they also are flesh and their days shall be one hundred and twenty years. |
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28. Anon., Psalms of Solomon, 8.1 (2nd cent. BCE - 1st cent. BCE)
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29. Hebrew Bible, Daniel, 7.26, 12.1-12.2 (2nd cent. BCE - 2nd cent. BCE)
| 7.26. וְדִינָא יִתִּב וְשָׁלְטָנֵהּ יְהַעְדּוֹן לְהַשְׁמָדָה וּלְהוֹבָדָה עַד־סוֹפָא׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ | 7.26. But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end." 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." |
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30. Septuagint, 1 Maccabees, 6.7, 13.25 (2nd cent. BCE - 2nd cent. BCE)
| 6.7. that they had torn down the abomination which he had erected upon the altar in Jerusalem; and that they had surrounded the sanctuary with high walls as before, and also Beth-zur, his city. 13.25. And Simon sent and took the bones of Jonathan his brother, and buried him in Modein, the city of his fathers. |
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31. Septuagint, Ecclesiasticus (Siracides), 20.22 (2nd cent. BCE - 2nd cent. BCE)
| 20.22. A man may lose his life through shame,or lose it because of his foolish look. |
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32. Septuagint, Wisdom of Solomon, 8.1 (2nd cent. BCE - 1st cent. BCE)
| 8.1. She reaches mightily from one end of the earth to the other,and she orders all things well. |
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33. Philo of Alexandria, On The Special Laws, 2.190 (1st cent. BCE - 1st cent. CE)
| 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. |
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34. Philo of Alexandria, On The Life of Moses, 2.263 (1st cent. BCE - 1st cent. CE)
| 2.263. He gave a second instance of his prophetical inspiration not long afterwards in the oracle which he delivered about the sacred seventh day. For though it had had a natural precedence over all other days, not only from the time that the world was created, but even before the origination of the heaven and all the objects perceptible to the outward senses, men still knew it not, perhaps because, by reason of the continued and uninterrupted destructions which had taken place by water and fire, succeeding generations had not been able to receive from former ones any traditions of the arrangement and order which had been established in the connection of preceding times, which, as it was not known, Moses, now being inspired, declared to his people in an oracle which was borne testimony to by a visible sign from heaven. |
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35. Anon., The Life of Adam And Eve, 22.1-22.4, 25.2 (1st cent. CE - 5th cent. CE)
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36. Josephus Flavius, Jewish Antiquities, 1.70-1.71 (1st cent. CE - 1st cent. CE)
| 1.71. that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit those discoveries to mankind; and also inform them that there was another pillar of brick erected by them. Now this remains in the land of Siriad to this day. |
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37. New Testament, 1 Corinthians, 14.8 (1st cent. CE - 1st cent. CE)
| 14.8. For if the trumpet gave an uncertainsound, who would prepare himself for war? |
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38. New Testament, 2 Corinthians, 1.5 (1st cent. CE - 1st cent. CE)
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39. New Testament, Jude, 13 (1st cent. CE - 1st cent. CE)
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40. New Testament, Colossians, 1.24 (1st cent. CE - 1st cent. CE)
| 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; |
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41. New Testament, Hebrews, 12.18 (1st cent. CE - 1st cent. CE)
| 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest |
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42. New Testament, Romans, 5.9 (1st cent. CE - 1st cent. CE)
| 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. |
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43. New Testament, John, 12.25 (1st cent. CE - 1st cent. CE)
| 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. |
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44. New Testament, Luke, 1.69, 9.34 (1st cent. CE - 1st cent. CE)
| 1.69. And has raised up a horn of salvation for us in the house of his servant David 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. |
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45. New Testament, Mark, 8.35 (1st cent. CE - 1st cent. CE)
| 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. |
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46. New Testament, Matthew, 3.7, 10.39, 18.34, 24.31 (1st cent. CE - 1st cent. CE)
| 3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 10.39. He who finds his life will lose it; and he who loses his life for my sake will find it. 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. |
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47. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
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48. Anon., Tchacos 3 Gospel of Judas, 37.4-37.5 (2nd cent. CE - 3rd cent. CE)
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49. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 116a. ולא תהא תורה שלמה שלנו כשיחה בטלה שלכם מה לבת בנו שכן יפה כחה במקום האחין תאמר בבתו שהורע כחה במקום אחין ונצחום ואותו היום עשאוהו יום טוב,(שופטים כא, יז) ויאמרו ירושת פלטה לבנימן ולא ימחה שבט מישראל,אמר רבי יצחק דבי רבי אמי מלמד שהתנו על שבט בנימין שלא תירש בת הבן עם האחין,אמר רבי יוחנן משום ר' שמעון בן יוחאי כל שאינו מניח בן ליורשו הקדוש ברוך הוא מלא עליו עברה כתיב הכא (במדבר כז, ח) והעברתם את נחלתו וכתיב התם (צפניה א, טו) יום עברה היום ההוא,(תהלים נה, כ) אשר אין חליפות למו ולא יראו אלהים רבי יוחנן ורבי יהושע בן לוי חד אמר כל שאינו מניח בן וחד אמר כל שאינו מניח תלמיד,תסתיים רבי יוחנן דאמר תלמיד דאמר רבי יוחנן דין גרמיה דעשיראה ביר תסתיים דרבי יוחנן דאמר תלמיד,ומדרבי יוחנן אמר תלמיד רבי יהושע בן לוי אמר בן,והא רבי יהושע בן לוי לא אזיל לבי טמיא אלא לבי מאן דשכיב בלא בני דכתיב (ירמיהו כב, י) בכו בכה להולך ואמר רב יהודה אמר רב להולך בלא בן זכר אלא רבי יהושע בן לוי הוא דאמר תלמיד,ומדר' יהושע בן לוי הוא דאמר תלמיד רבי יוחנן אמר בן,קשיא דרבי יוחנן אדרבי יוחנן לא קשיא הא דידיה הא דרביה:,סימן הדד עני וחכם:,דרש רבי פנחס בן חמא מאי דכתיב (מלכים א יא, כא) והדד שמע במצרים כי שכב דוד עם אבותיו וכי מת יואב שר הצבא מפני מה בדוד נאמרה בו שכיבה וביואב נאמרה בו מיתה דוד שהניח בן נאמרה בו שכיבה יואב שלא הניח בן נאמרה בו מיתה,ויואב לא הניח בן והכתיב (עזרא ח, ט) מבני יואב עובדיה בן יחיאל אלא דוד שהניח בן כמותו נאמרה בו שכיבה יואב שלא הניח בן כמותו נאמרה בו מיתה,דרש ר' פנחס בן חמא קשה עניות בתוך ביתו של אדם יותר מחמשים מכות שנאמר (איוב יט, כא) חנוני חנוני אתם רעי כי יד אלוה נגעה בי וקא אמרי ליה חבריה (איוב לו, כא) השמר אל תפן אל און כי על זה בחרת מעוני,דרש ר' פנחס בר חמא כל שיש לו חולה בתוך ביתו ילך אצל חכם ויבקש עליו רחמים שנא' (משלי טז, יד) חמת מלך מלאכי מות ואיש חכם יכפרנה:,זה הכלל כל הקודם בנחלה יוצאי ירכו קודמין והאב קודם לכל יוצאי ירכו: בעי רמי בר חמא אבי האב ואחי האב כגון אברהם וישמעאל בנכסי עשו איזה מהן קודם אמר רבא תא שמע האב קודם לכל יוצאי ירכו ורמי בר חמא | 116a. bbut will our perfect Torah not beas worthy bas your frivolous speech,as your inference is fallacious: bWhatis notable baboutthe inheritance of ba daughter ofthe deceased’s bson?It is notable bin that her right is enhancedin that she inherits from her paternal grandfather together bwith the brothersof her father. Would you bsaythat the same applies bwith regard tothe deceased’s bdaughter, whose rightto inherit bis diminishedin that she does not inherit from her father together bwithher bbrothers?The Sadducee’s ia fortioriinference is thereby disproved. The Gemara concludes: bAndsince the Sadducees had no counterargument, the Sages bwere victorious over them, and they established that day,the twenty-fourth of Tevet, as a minor bfestivalto celebrate the establishment of the ihalakhain accordance with the opinion of the Sages.,Having discussed the ihalakhaof a son’s daughter’s right to inheritance, the Gemara cites a verse that relates to the matter. After the incident known as: The concubine in Gibeah, the men of the tribe of Benjamin numbered only six hundred, and each of these men had inherited large plots of land from their deceased relatives. The verse states: b“And they said: They that are escaped must be as an inheritance for Benjamin, that a tribe be not blotted out from Israel”(Judges 21:17)., bRabbi Yitzḥak of the house of Rabbi Ami says:This bteaches thatthe elders of that generation bstipulated with regard to the tribe of Benjamin that a daughter of a son shall not inherit with the brothersof her father. Since the daughter of a son who inherits her grandfather’s property may later bequeath it to her husband, who may be from another tribe, the elders instituted this temporary ordice in order to ensure that other tribes would not inherit large quantities of land belonging to the tribe of Benjamin, lest the tribe of Benjamin be left with little land of its own.,§ The Gemara presents a related statement. bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai:Concerning banyone who does not leavebehind ba son to inheritfrom bhim, the Holy One, Blessed be He, is filled with wrath [ ievra /i] toward him,as bit is written here:“If a man die, and he has no son, bthen you shall pass his inheritance [ iveha’avartem /i]to his daughter” (Numbers 27:8), band it is written there: “That day is a day of wrath [ ievra /i]”(Zephaniah 1:15). The words “ iveha’avartem /i” and “ ievra /i” share common root letters, whereby Rabbi Shimon ben Yoḥai interprets that God’s wrath may be the result of the inheritance passing to a daughter rather than a son.,The Gemara presents a related statement. Concerning the verse: “God shall hear, and humble them, even He that is enthroned of old, Selah; bthose that have no exchange, and fear not God”(Psalms 55:20), bRabbi Yoḥa and Rabbi Yehoshua ben Levieach interpret the verse in a different manner. bOne saysthat this is a reference to banyone who does not leavebehind ba sonto inherit from him, as he does not leave anyone to serve in exchange, i.e., as a replacement, for him; band one saysthat this is a reference to banyone who does not leavebehind ba studentto serve in exchange for him.,The Gemara suggests: bIt may be concludedthat it was bRabbi Yoḥa who saysthat the verse is referring to one who does not leave behind ba student, for Rabbi Yoḥa,whose ten sons died in his lifetime, bsaidto those he would console: bThis is the bone of my tenth son,to encourage them not to succumb to their sorrow. Since Rabbi Yoḥa knew that he would not leave any sons to inherit his property, it is reasonable to assume that he interpreted the verse as meaning that God is full of wrath toward one who does not leave behind a student. The Gemara comments that bit may be concluded thatit was bRabbi Yoḥa who saysthat the verse is referring to one who does not leave behind ba student. /b,The Gemara notes: bAnd fromthis, bthat Rabbi Yoḥais the one who bsaysthat the verse is referring to one who does not leave behind ba student,it follows that bRabbi Yehoshua ben Levi saysthe verse is referring to one who does not leave behind ba son. /b,The Gemara asks: bButthis cannot be, as bRabbi Yehoshua ben Levi would not go to a house of mourning [ ibei tamya /i]to console the bereaved so as not to interrupt his studies, bexcept to the house of one who died without any sons, as it is written:“Weep not for the dead, neither bemoan him; but bweep sore for him that goes away”(Jeremiah 22:10), band Rabbi Yehuda saysthat bRav saysthat the verse is referring btoone who bdepartsfrom this world bwithoutleaving behind ba male child.From the fact that Rabbi Yehoshua ben Levi would console specifically one who died without leaving a son, it is apparent that he does not hold that God is full of wrath toward such an individual. bRather,it must be that bRabbi Yehoshua ben Levi isthe Sage bwho saysthat the verse is referring to one who does not leave behind ba student. /b,The Gemara notes: bAnd fromthis bthat Rabbi Yehoshua ben Levi isthe one bwho saysthat the verse is referring to one who does not leave behind ba student,it follows that bRabbi Yoḥa saysit is referring to one who does not leave behind ba son. /b,The Gemara asks: This poses ba difficultyfrom one statement bof Rabbi Yoḥa,that the verse is referring to one who does not leave behind a son, btoanother statement bof Rabbi Yoḥa,as he would say: This is the bone of my tenth son. The Gemara answers: It is bnot difficult: Thisstatement, with regard to the bone of his son, bis his,while bthatstatement, with regard to the verse, bis his teacher’s. /b,§ The Gemara continues with three homiletic interpretations by Rabbi Pineḥas ben Ḥama, and provides ba mnemonicto facilitate the memorization of these expositions: bHadad, poverty, and sage. /b,The Gemara presents the first homiletic interpretation: bRabbi Pineḥas ben Ḥama interpreteda verse bhomiletically: Whatis the meaning of that bwhich is written: “And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead”(I Kings 11:21)? bFor whatreason is it that binthe case of King bDavid, sleeping was stated with regard to hisdemise, band inthe case of bJoab, death was stated with regard to hisdemise? He answers: Concerning King bDavid, who left a sonbehind, bsleeping was stated with regard to hisdemise, as it was not a complete death, while concerning bJoab, who did not leave a sonbehind, bdeath was stated with regard to hisdemise, as he left no son to succeed him.,The Gemara asks: bAndis it so that bJoab did not leave a sonbehind; bbut isn’t it written: “of the sons of Joab: Obadiah, son of Jehiel”(Ezra 8:9)? bRather,concerning King bDavid, who left a son asgreat as bhimself, sleeping was stated with regard to hisdemise, but concerning bJoab, who did not leave a son asgreat as bhimself, death was stated with regard to hisdemise.,The Gemara presents the second homiletic interpretation: bRabbi Pineḥas ben Ḥama interpreteda verse bhomiletically,and derived that bpoverty in a person’s household is more difficult than fifty plagues, as it is stated: “Have pity upon me, have pity upon me, O you my friends; for the hand of God has touched me”(Job 19:21), band his friends were saying to him: “Take heed, regard not iniquity; for this have you chosen rather than poverty”(Job 36:21). Job, who suffered many plagues, was told by his friends that his suffering was preferable to poverty.,The Gemara presents the third homiletic interpretation: bRabbi Pineḥas bar Ḥama interpreteda verse bhomiletically: Anyone who has a sick person in his home should go to a sage, andthe sage will baskfor bmercy onthe sick person’s behalf, bas it is stated: “The wrath of a king is as messengers of death; but a wise man will pacify it”(Proverbs 16:14).,§ The mishna teaches that bthis is the principle:Concerning banyone who precedesanother bwith regard to inheritance, his descendants precedethe other as well, band a father precedes all of his descendants. Rami bar Ḥama raises a dilemma:With regard to the claim of ba father of thedeceased’s bfather andthe claim of bthe brother of thedeceased’s bfather, such asthe claims of bAbraham and Ishmael to the property of Esau,who was Abraham’s grandson and Ishmael’s nephew, bwhich of them precedesthe other and inherits the property? bRava said: Comeand bheara proof from the mishna: bA father precedes all of his descendants,therefore, Abraham would inherit, as Ishmael was his descendant. The Gemara asks: bAndwhy did bRami bar Ḥamahave a dilemma; was he not aware of the statement of the mishna? |
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50. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
| 29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית | 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b |
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51. Babylonian Talmud, Zevahim, None (3rd cent. CE - 6th cent. CE)
| 116a. זכרים ונקבות תמימין ובעלי מומין (דאמר מר תמות וזכרות בבהמה ואין תמות וזכרות בעופות,ואיתקש בהמה לעוף,תמימין ובעלי מומין) לאפוקי מחוסר אבר דלא א"ר אלעזר מנין למחוסר אבר שנאסר לבני נח ת"ל (בראשית ו, יט) ומכל החי מכל בשר אמרה תורה הבא בהמה שחיין ראשי איברין שלה,ודילמא למעוטי טריפה ההוא מלחיות זרע נפקא,הניחא למ"ד טריפה אינה יולדת אלא למ"ד טריפה יולדת מאי איכא למימר האמר קרא אתך בדומין לך,ודילמא נח גופיה טריפה הוה תמים כתיב ביה ודילמא תמים בדרכיו צדיק כתיב ביה,ודילמא תמים בדרכיו צדיק במעשיו אי סלקא דעתך דנח גופיה טריפה הוה מי קאמר ליה לנח דכוותך עייל שלמים לא תעייל,ומאחר דנפקא לן מאתך לחיות זרע למה לי מהו דתימא אתך לצותא בעלמא אפי' זקן אפילו סריס קמשמע לן:,טהורין אבל לא טמאין: ומי הוו טמאין וטהורין בההיא שעתא א"ר שמואל בר נחמני א"ר יונתן מאותן שלא נעבדה בהן עבירה,מנא הוו ידעי כדרב חסדא דאמר רב חסדא העבירן לפני התיבה כל שהתיבה קולטתן בידוע שהוא טהור אין התיבה קולטתן בידוע שהן טמאין,רבי אבהו אמר אמר קרא (בראשית ז, טז) והבאים זכר ונקבה הבאין מאיליהן,אמר מר והכל קרבו עולות עולות אין שלמים לא והא כתיב (שמות כד, ה) ויזבחו זבחים שלמים לה' פרים אלא אימא הכל קרבו עולות [ושלמים,והתניא אבל שלמים לא כי אם עולות] עולות אין שלמים לא כמ"ד לא קרבו שלמים בני נח דאיתמר ר"א ור' יוסי בר חנינא חד אמר קרבו [שלמים בני נח] וחד אמר לא קרבו,מ"ט דמ"ד קרבו שלמים בני נח דכתיב (בראשית ד, ד) והבל הביא גם הוא מבכורות צאנו ומחלביהן איזהו דבר שחלבו קרב לגבי מזבח ואין כולו קרב לגבי מזבח הוי אומר זה שלמים,מ"ט דמ"ד לא קרבו דכתיב (שיר השירים ד, טז) עורי צפון ובואי תימן תתנער אומה שמעשיה בצפון ותבוא אומה שמעשיה בצפון ובדרום,ומר נמי הכתיב ומחלביהן משמניהן [דידהו],ומר נמי הכתיב עורי צפון [ההוא] בקיבוץ גליות הוא דכתיב,והא כתיב (שמות י, כה) ויאמר משה גם אתה תתן בידינו זבחים ועולות ועשינו לה' אלהינו זבחים לאכילה ועולות להקרבה,והא כתיב (שמות יח, יב) ויקח יתרו [חותן משה] עולה וזבחים ההוא לאחר מתן תורה הוא דכתיב,הניחא למ"ד [יתרו] אחר מתן תורה היה אלא למ"ד [יתרו] קודם מתן תורה היה מאי איכא למימר דאיתמר בני ר' חייא ור' יהושע בן לוי חד אמר יתרו קודם מתן תורה היה וחד אמר יתרו אחר מתן תורה היה למ"ד יתרו קודם מתן תורה היה קסבר שלמים הקריבו בני נח,כתנאי (שמות יח, א) וישמע יתרו כהן מדין מה שמועה שמע ובא ונתגייר ר' יהושע אומר מלחמת עמלק שמע שהרי כתיב בצדו (שמות יז, יג) ויחלש יהושע את עמלק ואת עמו לפי חרב,ר"א המודעי אומר מתן תורה שמע [ובא] שכשניתנה תורה לישראל היה קולו הולך מסוף העולם ועד סופו וכל [מלכי] עובדי כוכבים אחזתן רעדה בהיכליהן ואמרו שירה שנאמר (תהלים כט, ט) ובהיכלו כולו אומר כבוד,נתקבצו כולם אצל בלעם הרשע ואמרו לו מה קול ההמון אשר שמענו שמא מבול בא לעולם (אמר להם) (תהלים כט, י) ה' למבול ישב [אמר להם] וישב ה' מלך לעולם כבר נשבע הקב"ה שאינו מביא מבול לעולם,אמרו לו מבול של מים אינו מביא אבל מבול של אש מביא שנא' (ישעיהו סו, טז) כי (הנה) באש ה' נשפט אמר להן כבר נשבע שאינו משחית כל בשר,ומה קול ההמון הזה ששמענו אמר להם חמדה טובה יש לו בבית גנזיו שהיתה גנוזה אצלו תתקע"ד דורות קודם שנברא העולם וביקש ליתנה לבניו שנאמר (תהלים כט, יא) ה' עוז לעמו יתן [מיד] פתחו כולם ואמרו (תהלים כט, יא) ה' יברך את עמו בשלום,ר"א אומר קריעת ים סוף שמע ובא שנא' (יהושע ה, א) ויהי כשמוע כל מלכי האמורי ואף רחב הזונה אמרה לשלוחי יהושע (יהושע ב, י) כי שמענו את אשר הוביש ה' את מי ים סוף,מאי שנא התם דאמר (ליה) (יהושע ה, א) ולא היה בם עוד רוח ומ"ש הכא דקאמר (יהושע ב, יא) ולא קמה עוד רוח באיש | 116a. That which was taught in the ibaraita /i: All animals were fit to be sacrificed: bMales and females, unblemished and blemishedanimals, pertains to bthatwhich bthe Master saidas a principle concerning the ihalakhotof sacrifices: The requirements that an offering must have bunblemished status andthat a burnt offering must have bmale statusapply bto animalofferings, bbutthe requirements of bunblemished status and male statusdo bnotapply bto birds. /b, bAndin the verses that recount Noah’s sacrifices upon exiting the ark, ba domesticated animal is juxtaposed with a bird,in the verse: “of every pure animal, and of every pure fowl” (Genesis 8:20), which teaches that kosher animals had a status identical to that of birds, and could be sacrificed whether male or female, unblemished or blemished.,The Gemara adds: That which was taught in the ibaraita /i: bUnblemished and blemishedanimals, serves bto excludeanimals that are blacking a limb, whichwere bnotfit for sacrifice. As bRabbi Elazar says: From whereis it derived bthatan animal that is blacking a limb is forbidden to the descendants of Noah,i.e., gentiles, to be used as a sacrifice? bThe verse stateswith regard to Noah: b“And of every living being of all flesh,two of every sort shall you bring into the ark” (Genesis 6:19). With regard to the phrase: “And of every living being,” which is superfluous, bthe Torah stated: Bring an animal whose limbs areall bliving,not one lacking a limb, as that animal is disqualified from sacrifice.,The Gemara challenges: bBut perhapsthis phrase: “And of every living being,” serves bto exclude an animal with a wound that will cause it to die within twelve months [ itereifa /i]from being fit as a sacrifice. The Gemara explains: The disqualification of a itereifa bis derived fromthe phrase: b“To keep seed alive”(Genesis 7:3), as a itereifacannot propagate.,The Gemara challenges: bThis works out well according to the one who saysthat ba itereifacannot give birth.In this case the disqualification of the itereifais derived from the verse: “To keep seed alive,” while the disqualification of the animal lacking a limb is derived from the verse: “And of every living being.” bBut according to the one who saysthat ba itereifacan give birth, what can be said?According to this opinion, a itereifacannot be excluded by the phrase: “To keep seed alive.” The Gemara explains: bDoesn’t the verse statewith regard to the animals that were brought by Noah into the ark: “You shall bring into the ark, to keep them alive bwith you”(Genesis 6:19)? The term “with you” indicates that the verse is stated bwith regard toanimals that are bsimilar to you,not a itereifa /i.,The Gemara asks: bBut perhaps Noah himself was a itereifa /i.If so, one cannot exclude a itereifafrom the comparison of animals to Noah. The Gemara answers: bIt is written aboutNoah that he was b“complete”(Genesis 6:9), which indicates that he was physically whole and unblemished. The Gemara challenges: bBut perhapsthe verse means that bhis ways were complete,and it is not referring to Noah’s physical attributes. The Gemara explains: bIt isalready bwritten about himthat he was b“righteous”(Genesis 6:9), which means that his actions were perfect. Consequently, when the verse says that he was also complete, it must be referring to his body.,The Gemara challenges: bBut perhapsthe verse means that Noah was bcomplete in his manner,and he was brighteous in hisgood bdeeds.Accordingly, the verse would not exclude the possibility that Noah himself was a itereifa /i. The Gemara responds: bIf it enters your mindto say bthat Noah himself was a itereifa /i, would the Merciful One have said to him: Bring in itereifot blike youto the ark, but bdo not bring in wholeand perfect animals? It is not reasonable to say that there would be a preference for him to bring itereifot /i. Rather, Noah was certainly not a itereifa /i, and the fact that a itereifais disqualified for sacrifice is derived from “with you.”,The Gemara asks: bAnd once we derivethe disqualification of a itereifa bfromthe term b“with you,” why do Ineed the phrase b“to keep seed alive”?The Gemara answers: If one could derive only from b“with you,” you would saythat Noah brought the animals to the ark bonly forthe purpose of bcompanionship,and therefore bevenan animal that is boldor beven one who is castratedcan come into the ark, provided that it is not a itereifa /i. Therefore, the Merciful One writes: “To keep seed alive,” which bteaches usthat only animals that can bear offspring were allowed to be brought into the ark.,§ The ibaraitaalso teaches that before the Tabernacle was constructed, sacrifices were brought from animals and birds that were bkosher, but notfrom bnon-kosherspecies. This is based on the verse that describes what Noah sacrificed when he exited the ark: “And he took of every pure animal and of every pure fowl and offered burnt offerings on the altar” (Genesis 8:20). The Gemara asks: bAnd were there pure and impurespecies bat that time,during the period of Noah? The distinction between pure, i.e., kosher species, and impure, i.e., non-kosher species, was introduced only after the Torah was given (see Leviticus, chapter 11). bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says:The pure animals that Noah took were bfrom those that had not been used in the performance of sin. /b,The Gemara asks: bFrom where didNoah and his sons bknowwhich animals had been used in the performance of a sin, in order to prevent them from entering the ark? The Gemara answers that it is bin accordance withthe statement bof Rav Ḥisda. As Rav Ḥisda says:Noah caused all of the animals to bpass before the ark. Allanimals bthat the ark accepted,i.e., drew in, was bknown to be pure;if bthe ark did not accept them,it was bknown that theywere bimpure. /b, bRabbi Abbahu saysthere is a different explanation as to how Noah knew which animals were pure or impure. bThe verse states: “And they that went in,went in bmale and femaleof all flesh” (Genesis 7:16), which means: Those bthat went in on their own.Consequently, Noah did not need to distinguish between pure and impure animals, as only the pure ones approached.,§ In describing the sacrificial service before the Tabernacle was constructed, bthe Master said: And allofferings brought before the construction of the Tabernacle were bsacrificedas bburnt offerings.The Gemara infers: bBurnt offerings, yes,were sacrificed, but bpeace offeringswere bnotsacrificed. The Gemara challenges: bButwith regard to the offerings that were sacrificed at Mount Sinai at the time of the giving of the Torah, bit is written:“And they offered burnt offerings, band sacrificed peace offerings of oxen to the Lord”(Exodus 24:5). This event occurred prior to the construction of the Tabernacle. bRather, saythat the ibaraitameans: bAllofferings bsacrificedwere either bburnt offerings or peace offerings. /b,The Gemara challenges: bAnd isn’t it taughtin another ibaraita /i: bBut peace offeringswere bnotsacrificed before the construction of the Tabernacle; brather, only burnt offeringswere sacrificed? Clearly, bburnt offerings, yes,were sacrificed, but bpeace offeringswere bnotsacrificed. The Gemara answers that this ibaraitais bin accordance withthe opinion of bthe one who saysthat bpeace offerings were not sacrificedby the bdescendants of Noah. As it was statedthat there is a dispute between bRabbi Elazar and Rabbi Yosei bar Ḥaninawith regard to this: bOne saysthat bthe descendants of Noah sacrificed peace offerings, and one saysthat bthey did not sacrificepeace offerings.,The Gemara explains the two opinions: bWhat is the reasoning of the one who saysthat bthe descendants of Noah sacrificed peace offerings? As it is written: “And Abel, he also brought of the firstborn of his flock and of the fat thereof”(Genesis 4:4). Abel, like all gentiles, is categorized as a descendant of Noah. The verse emphasizes that the fat was sacrificed. The Gemara analyzes: bWhat is an item,i.e., an offering, bthe fat of which is sacrificed upon the altar, butthat bis not sacrificed in its entirety upon the altar? You must say: This is the peace offering,the meat of which is consumed., bWhat is the reasoning of the one who saysthat bthey did not sacrificepeace offerings? bAs it is written: “Awake [ iuri /i], O north; and come, south… /bLet my beloved come into his garden, and eat his precious fruits” (Song of Songs 4:16). The Gemara interprets this homiletically: The bnation,i.e., the nations of the world, who are the descendants of Noah, bwhose acts,i.e., sacrifices, are only bin the north,i.e., they sacrifice only burnt offerings, which are slaughtered and their blood collected in the north of the Temple courtyard, bshall be removed [ ititna’er /i], andin its place bshall comethe Jewish bnation, whose acts,i.e., sacrifices, are bin the north and in the south,as they sacrifice burnt offerings, whose rites are performed in the north, and peace offerings, whose rites may also be performed in the south, as the entire courtyard is fit for their rites.,The Gemara asks: bAnd alsoaccording to bthe Masterwho holds that the descendants of Noah did not sacrifice peace offerings, bisn’t it written: “And of the fat thereof,”from which it may be derived that Abel sacrificed a peace offering? The Gemara answers: “The fat thereof,” does not mean that Abel sacrificed only the fats of his offerings; rather, it means that he sacrificed bthe fattest of them,i.e., the fattest and choicest of his animals.,The Gemara asks: bAnd alsoaccording to bthe Masterwho holds that the descendants of Noah did sacrifice peace offerings, bisn’t it written: “Awake, O north,”from which it may be derived that the nations of the world do not sacrifice peace offerings? The Gemara answers: In his opinion, bthatverse bis written with regard to the ingathering of the exiles,i.e., the Jewish exiles will come from the north and the south.,With regard to the opinion that the descendants of Noah did not sacrifice peace offerings, the Gemara asks: bBut isn’t it written: “And Moses said: You must also give into our hand sacrifices [ izevaḥim /i] and burnt offerings, that we may sacrifice to the Lord our God”(Exodus 10:25)? This indicates that sacrifices [ izevaḥim /i], i.e., peace offerings, were sacrificed before the Torah was given. The Gemara answers: In this context, b“ izevaḥim /i”is referring to animals to be used bfor consumption,as the word izevaḥcan also be translated as an animal for slaughter, band “burnt offerings”is referring to animals to be used bfor sacrifice. /b,The Gemara asks: bBut isn’t it writtenbefore the giving of the Torah: b“And Yitro, Moses’ father-in-law, took a burnt offering and sacrifices [ izevaḥim /i]for God” (Exodus 18:12)? Since the word izevaḥimthere is referring to sacrifices, as the verse clearly states that Yitro took them for God, evidently peace offerings were sacrificed before the giving of the Torah. The Gemara answers: bThatverse bwas writtenwith regard to the period bafter the giving of the Torah,when the Jewish people were permitted to sacrifice peace offerings.,The Gemara notes: bThis works out well according to the one who saysthat the episode with bYitro was after the giving of the Torah. But according to the one who saysthat the episode with bYitro was before the giving of the Torah, what can be said? As it was stated: The sons of Rabbi Ḥiyya and Rabbi Yehoshua ben Leviengage in a dispute concerning this issue. bOne saysthat the episode with bYitro was before the giving of the Torah, and one saysthat the episode with bYitro was after the giving of the Torah.The Gemara answers: bThe one who saysthat the episode with bYitro was before the giving of the Torah maintainsthat bthe descendants of Noah did sacrifice peace offerings. /b,§ The Gemara notes that the disagreement between iamora’imwith regard to when Yitro came to Mount Sinai is blikea dispute between itanna’im /i:The Torah states with regard to Yitro, before he came to Mount Sinai: b“Now Yitro, the priest of Midian, Moses’ father-in-law, heardof all that God had done for Moses, and for Israel His people, how the Lord had brought Israel out of Egypt” (Exodus 18:1). bWhat tiding did he hear that he came and converted? Rabbi Yehoshua says: He heardabout bthe war with Amalek, as it is written adjacent tothe verses that state that Yitro came: b“And Joshua weakened Amalek and his people with the edge of the sword”(Exodus 17:13)., bRabbi Elazar HaModa’i says: He heardabout bthe giving of the Torah and came. As when the Torah was given to the Jewish people, the voice ofthe Holy One, Blessed be He, bwent fromone bend of the world to theother bend, and all of the kings of the nations of the world were overcome with trembling in their palaces and recited a songof praise, bas it is stated:“The voice of the Lord makes the hinds to calve… band in his palace all say: Glory”(Psalms 29:9), i.e., each king in his own palace recited songs of praise to God.,At that time, ball ofthe kings bgathered around Balaam the wicked,who was the greatest gentile prophet, band said to him: What is the tumultuous sound,i.e., the loud noise, bthat we have heard? Perhaps a flood is coming todestroy bthe world, as it is stated: “The Lord sat enthroned at the flood”(Psalms 29:10)? Balaam bsaid to them: “The Lord sits as King forever”(Psalms 29:10), which means that bthe Holy One, Blessed be He, already took an oathafter the flood bnever to bring a flood to the world,as it is stated: “And the waters shall no more become a flood” (Genesis 9:15).,The kings bsaid to him: He will not bring a flood of water,as he vowed, bbutperhaps bHe will bring a flood of fire,as in the future the Lord will punish the nations with fire, bas it is stated: “For by fire will the Lord contend,and by His sword with all flesh; and the slain of the Lord shall be many” (Isaiah 66:16). Balaam bsaid to them: He already took an oath that He will not destroy all fleshin any manner, as it is stated: “To destroy all flesh” (Genesis 9:15). Therefore, there will not be a flood of fire.,They asked: bAndif so, bwhat is this tumultuous sound that we have heard?Balaam bsaid to them: He has a goodand bprecious item in His treasury, that was hidden away with Himfor b974 generations before the world was created, and He seeks to give it to his children, as it is stated: “The Lord will give strength to His people”(Psalms 29:11). “Strength” is a reference to the Torah, which is the strength of the Jewish people. bImmediately, they all began to say: “The Lord will bless His people with peace”(Psalms 29:11).,The Gemara offers another explanation of what Yitro heard: bRabbi Eliezer says: He heardabout bthe splitting of the Red Sea and came, as it is statedin a similar context with regard to the splitting of the Jordan in the days of Joshua: b“And it came to pass, when all the kings of the Amorites,that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, bheardhow that the Lord had dried up the waters of the Jordan from before the children of Israel, until they were passed over, that their heart melted, neither was there spirit in them anymore, because of the children of Israel” (Joshua 5:1). bAnd even Rahab the prostitute said to Joshua’s messengers: “For we have heard how the Lord dried up the water of the Red Seabefore you” (Joshua 2:10).,The Gemara asks: bWhat is different there,i.e., with regard to the splitting of the Jordan, bwherethe verse bstates: “Neither was there spirit in them anymore,” and what is different here,i.e., in the statement of Rahab, bwherethe verse bstates: “Neither did there remain [ ikama /i] any more spirit in any man”(Joshua 2:11)? |
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