1. Septuagint, Genesis, 1.26-1.27 (th cent. BCE - 2nd cent. BCE)
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2. Septuagint, Psalms, 8.6 (th cent. BCE - 2nd cent. BCE)
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3. Hebrew Bible, Deuteronomy, 30.12-30.14 (9th cent. BCE - 3rd cent. BCE)
| 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ | 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." |
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4. Hebrew Bible, Genesis, 1.26-1.28, 2.7, 15.9-15.12, 21.25 (9th cent. BCE - 3rd cent. BCE)
| 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 15.9. וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל׃ 15.11. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃ 15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 21.25. וְהוֹכִחַ אַבְרָהָם אֶת־אֲבִימֶלֶךְ עַל־אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ׃ | 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 15.9. And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’" 15.10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not." 15.11. And the birds of prey came down upon the carcasses, and Abram drove them away." 15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him." 21.25. And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away." |
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5. Hebrew Bible, Hosea, 4.4 (9th cent. BCE - 3rd cent. BCE)
| 4.4. אַךְ אִישׁ אַל־יָרֵב וְאַל־יוֹכַח אִישׁ וְעַמְּךָ כִּמְרִיבֵי כֹהֵן׃ | 4.4. Yet let no man strive, neither let any man reprove; For thy people are as they that strive with the priest." |
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6. Hebrew Bible, Leviticus, 19.17 (9th cent. BCE - 3rd cent. BCE)
| 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ | 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." |
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7. Hebrew Bible, Proverbs, 3.9 (9th cent. BCE - 3rd cent. BCE)
| 3.9. כַּבֵּד אֶת־יְהוָה מֵהוֹנֶךָ וּמֵרֵאשִׁית כָּל־תְּבוּאָתֶךָ׃ | 3.9. Honour the LORD with thy substance, And with the first-fruits of all thine increase;" |
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8. Hebrew Bible, Psalms, 6.2, 8.7, 44.3, 110.1 (9th cent. BCE - 3rd cent. BCE)
| 6.2. יְהוָה אַל־בְּאַפְּךָ תוֹכִיחֵנִי וְאַל־בַּחֲמָתְךָ תְיַסְּרֵנִי׃ 8.7. תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃ 44.3. אַתָּה יָדְךָ גּוֹיִם הוֹרַשְׁתָּ וַתִּטָּעֵם תָּרַע לְאֻמִּים וַתְּשַׁלְּחֵם׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ | 6.2. O LORD, rebuke me not in Thine anger, Neither chasten me in Thy wrath." 8.7. Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet:" 44.3. Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad." 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" |
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9. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)
| 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ | 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:" |
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10. Hebrew Bible, Amos, 5.10 (8th cent. BCE - 6th cent. BCE)
| 5.10. They hate him that reproveth in the gate, And they abhor him that speaketh uprightly." |
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11. Hebrew Bible, Isaiah, 2.4, 41.10, 48.13 (8th cent. BCE - 5th cent. BCE)
| 2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 48.13. אַף־יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו׃ | 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more." 41.10. Fear thou not, for I am with thee, Be not dismayed, for I am thy God; I strengthen thee, yea, I help thee; Yea, I uphold thee with My victorious right hand." 48.13. Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together." |
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12. Hebrew Bible, Ezekiel, 1.26-1.27 (6th cent. BCE - 5th cent. BCE)
| 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ | 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." |
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13. Hebrew Bible, 2 Chronicles, 30.24, 35.7-35.9 (5th cent. BCE - 3rd cent. BCE)
| 30.24. כִּי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אֲלָפִים צֹאן וְהַשָּׂרִים הֵרִימוּ לַקָּהָל פָּרִים אֶלֶף וְצֹאן עֲשֶׂרֶת אֲלָפִים וַיִּתְקַדְּשׁוּ כֹהֲנִים לָרֹב׃ 35.7. וַיָּרֶם יֹאשִׁיָּהוּ לִבְנֵי הָעָם צֹאן כְּבָשִׂים וּבְנֵי־עִזִּים הַכֹּל לַפְּסָחִים לְכָל־הַנִּמְצָא לְמִסְפַּר שְׁלֹשִׁים אֶלֶף וּבָקָר שְׁלֹשֶׁת אֲלָפִים אֵלֶּה מֵרְכוּשׁ הַמֶּלֶךְ׃ 35.8. וְשָׂרָיו לִנְדָבָה לָעָם לַכֹּהֲנִים וְלַלְוִיִּם הֵרִימוּ חִלְקִיָּה וּזְכַרְיָהוּ וִיחִיאֵל נְגִידֵי בֵּית הָאֱלֹהִים לַכֹּהֲנִים נָתְנוּ לַפְּסָחִים אַלְפַּיִם וְשֵׁשׁ מֵאוֹת וּבָקָר שְׁלֹשׁ מֵאוֹת׃ 35.9. וכונניהו [וְכָנַנְיָהוּ] וּשְׁמַעְיָהוּ וּנְתַנְאֵל אֶחָיו וַחֲשַׁבְיָהוּ וִיעִיאֵל וְיוֹזָבָד שָׂרֵי הַלְוִיִּם הֵרִימוּ לַלְוִיִּם לַפְּסָחִים חֲמֵשֶׁת אֲלָפִים וּבָקָר חֲמֵשׁ מֵאוֹת׃ | 30.24. For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and priests sanctified themselves in great numbers." 35.7. And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand, and three thousand bullocks; these were of the king’s substance." 35.8. And his princes gave willingly unto the people, to the priests, and to the Levites. Hilkiah and Zechariah and Jehiel, the rulers of the house of God, gave unto the priests for the passover-offerings two thousand and six hundred [small cattle], and three hundred oxen." 35.9. Coiah also, and Shemaiah and Nethanel, his brethren, and Hashabiah and Jeiel and Jozabad, the chiefs of the Levites, gave unto the Levites for the passover-offerings five thousand [small cattle], and five hundred oxen." |
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14. Anon., 1 Enoch, 6.1-6.2, 12.1-12.2, 51.1, 51.5 (3rd cent. BCE - 2nd cent. BCE)
| 6.1. And it came to pass when the children of men had multiplied that in those days were born unto 6.2. them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men 12.1. Before these things Enoch was hidden, and no one of the children of men knew where he wa 12.2. hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones. 51.1. And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes. |
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15. Anon., Jubilees, 4.30, 15.27-15.28 (2nd cent. BCE - 2nd cent. BCE)
| 4.30. And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.28. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction; |
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16. Hebrew Bible, Daniel, 7.13, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE)
| 7.13. חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃ 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׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ | 7.13. I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him." 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." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever." |
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17. Septuagint, Ecclesiasticus (Siracides), 15.14, 15.17, 25.24 (2nd cent. BCE - 2nd cent. BCE)
| 15.14. It was he who created man in the beginning,and he left him in the power of his own inclination. 15.17. Before a man are life and death,and whichever he chooses will be given to him. 25.24. From a woman sin had its beginning,and because of her we all die. |
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18. Septuagint, Wisdom of Solomon, 7.26, 12.2 (2nd cent. BCE - 1st cent. BCE)
| 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 12.2. Therefore thou dost correct little by little those who trespass,and dost remind and warn them of the things wherein they sin,that they may be freed from wickedness and put their trust in thee, O Lord. |
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19. Philo of Alexandria, On The Preliminary Studies, 96, 95 (1st cent. BCE - missingth cent. CE)
| 95. But also it is expressly ordered, that men should offer as first fruits the tenths, not only of animals, but also of all the things which grow up out of the earth; "For," says the scripture, "every tenth of the earth from the seed and from the fruit of every tree, is holy to the Lord: and every tenth of oxen and sheep, and everything of any cattle which passes under the rod, of all these the tenth shall be holy to the Lord. |
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20. Philo of Alexandria, On The Sacrifices of Cain And Abel, 74 (1st cent. BCE - missingth cent. CE)
| 74. It is right therefore to offer the first fruits of these things: and the first fruits are the language of gratitude sent up from sincere truth of mind. And this language divides itself according to appropriate divisions in the same manner as the lyre and the other musical instruments are divided. For in each of those instruments each sound is by itself harmonious, and also exceedingly adapted to making a symphony with the rest. As in grammar also those of the elements which are called vowels are both capable of being uttered by themselves, and they also make a complete sound in conjunction with other letters. |
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21. Philo of Alexandria, On The Life of Moses, 2.288 (1st cent. BCE - missingth cent. CE)
| 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. |
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22. Philo of Alexandria, Allegorical Interpretation, 1.78 (1st cent. BCE - missingth cent. CE)
| 1.78. And the gold of that land is good." Is there, then, any other gold which is not good? Beyond all doubt; for the nature of prudence is twofold, there being one prudence general, and another particular. Therefore, the prudence that is in me, being particular prudence, is not good; for when I perish that also will perish together with me; but general or universal prudence, the abode of which is the wisdom of God and the house of God, is good; for it is imperishable itself, and dwells in an imperishable habitation. XXVI. |
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23. Anon., The Life of Adam And Eve, 13-17, 12 (1st cent. CE - 5th cent. CE)
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24. Epictetus, Discourses, 1.6 (1st cent. CE - 2nd cent. CE)
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25. Josephus Flavius, Jewish Antiquities, 14 (1st cent. CE - 1st cent. CE)
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26. New Testament, 1 Corinthians, 1.7-1.8, 1.12, 2.6, 3.1-3.4, 3.12-3.15, 3.23, 4.5, 6.14, 7.26, 7.29, 7.31, 8.4-8.6, 10.1-10.22, 12.8, 13.2, 13.7-13.13, 14.4, 14.24, 15.1-15.22, 15.24-15.58, 16.13, 16.15 (1st cent. CE - 1st cent. CE)
| 1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 3.4. For when one says, "I follow Paul," andanother, "I follow Apollos," aren't you fleshly? 3.12. But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble; 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 3.23. and you areChrist's, and Christ is God's. 4.5. Thereforejudge nothing before the time, until the Lord comes, who will bothbring to light the hidden things of darkness, and reveal the counselsof the hearts. Then each man will get his praise from God. 6.14. Now God raised up the Lord, and will alsoraise us up by his power. 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it. 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.7. bears all things, believes all things, hopes all things, enduresall things. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.13. But if there is no resurrection of the dead, neither hasChrist been raised. 15.14. If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain. 15.15. Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised. 15.16. For if the dead aren't raised, neither hasChrist been raised. 15.17. If Christ has not been raised, your faithis vain; you are still in your sins. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.29. Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead? 15.30. Why do we also stand injeopardy every hour? 15.31. I affirm, by the boasting in you which Ihave in Christ Jesus our Lord, I die daily. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die. 15.33. Don't be deceived! "Evil companionships corrupt good morals. 15.34. Wake up righteously, and don't sin, for some have no knowledgeof God. I say this to your shame. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. 16.13. Watch! Stand firm in the faith! Be courageous! Be strong! 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) |
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27. New Testament, 1 Thessalonians, 1.10, 3.10, 3.12, 4.13-4.18 (1st cent. CE - 1st cent. CE)
| 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 3.10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith? 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. |
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28. New Testament, 2 Corinthians, 1.8, 1.9, 1.21, 1.22, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 4.14, 4.16, 4.16-5.10, 4.17, 4.18, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 6.18, 10.7, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10 (1st cent. CE - 1st cent. CE)
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29. New Testament, 2 Thessalonians, 1.3, 1.6-1.10, 2.2, 2.13 (1st cent. CE - 1st cent. CE)
| 1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds; 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus 1.9. who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day. 2.2. not to be quickly shaken in your mind, nor yet be troubled, either by spirit, or by word, or by letter as from us, saying that the day of Christ had come. 2.13. But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth; |
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30. New Testament, Acts, 1.6-1.11, 1.22, 2.24, 2.29-2.32, 2.34-2.36, 2.44, 3.15, 3.19, 3.21, 4.4, 4.32, 5.14, 5.29-5.33, 5.39, 10.36, 10.38-10.41, 10.43, 11.26, 13.26-13.37, 13.39, 13.48, 14.22-14.23, 16.15, 17.3, 17.18, 17.20, 17.30-17.32, 17.34, 23.6, 24.15-24.21, 24.25, 25.19, 26.6-26.8, 26.22-26.23 (1st cent. CE - 2nd cent. CE)
| 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.44. All who believed were together, and had all things common. 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.29. But Peter and the apostles answered, "We must obey God rather than men. 5.30. The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 5.33. But they, when they heard this, were cut to the heart, and determined to kill them. 5.39. But if it is of God, you will not be able to overthrow it, and you would be found even to be fighting against God! 10.36. The word which he sent to the children of Israel, preaching good news of peace by Jesus Christ -- he is Lord of all -- 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.40. God raised him up the third day, and gave him to be revealed 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. 23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged! 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 24.16. Herein I also practice always having a conscience void of offense toward God and men. 24.17. Now after some years, I came to bring gifts to the needy to my nation, and offerings; 24.18. amid which certain Jews from Asia found me purified in the temple, with no crowd, nor yet with tumult. 24.19. They ought to have been here before you, and to make accusation, if they had anything against me. 24.20. Or else let these men themselves say what injustice they found in me when I stood before the council 24.21. unless it is for this one thing that I cried standing among them, 'Concerning the resurrection of the dead I am being judged before you today!' 24.25. As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, "Go your way for this time, and when it is convenient for me, I will summon you. 25.19. but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive. 26.6. Now I stand here to be judged for the hope of the promise made by God to our fathers 26.7. which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa! 26.8. Why is it judged incredible with you, if God does raise the dead? 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. |
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31. New Testament, Apocalypse, 3.14, 14.4 (1st cent. CE - 1st cent. CE)
| 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. |
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32. New Testament, James, 1.18 (1st cent. CE - 1st cent. CE)
| 1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures. |
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33. New Testament, Colossians, 1.15, 1.24, 3.1 (1st cent. CE - 1st cent. CE)
| 1.15. who is the image of the invisible God, the firstborn of all creation. 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; 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. |
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34. New Testament, Ephesians, 1.3-1.23, 2.5-2.6, 4.22-4.27, 4.30, 5.5 (1st cent. CE - 1st cent. CE)
| 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 4.26. Be angry, and don't sin." Don't let the sun go down on your wrath 4.27. neither give place to the devil. 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. |
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35. New Testament, Galatians, 1.1, 1.4, 2.16, 3.29, 4.4-4.5, 5.24 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. |
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36. New Testament, Hebrews, 1.5-1.13, 8.1, 10.11-10.14 (1st cent. CE - 1st cent. CE)
| 1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son? 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him. 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail. 1.13. But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet? 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens 10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 10.13. from that time waiting until his enemies are made the footstool of his feet. 10.14. For by one offering he has perfected forever those who are being sanctified. |
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37. New Testament, Philippians, 2.5-2.11, 3.20-3.21 (1st cent. CE - 1st cent. CE)
| 2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. |
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38. New Testament, Romans, 1.3-1.4, 1.18-1.25, 3.26, 4.11, 4.16, 4.24-4.25, 5.10, 5.12-5.21, 6.4, 6.10-6.11, 7.4, 8.3, 8.9-8.30, 8.32, 8.34, 8.38-8.39, 9.5, 10.6-10.7, 10.13, 11.11, 11.16, 11.22, 11.25-11.26, 14.4, 15.12, 16.5 (1st cent. CE - 1st cent. CE)
| 1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.16. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead 4.25. who was delivered up for our trespasses, and was raised for our justification. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. |
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39. New Testament, John, 14.2-14.3 (1st cent. CE - 1st cent. CE)
| 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. |
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40. New Testament, Luke, 3.19, 12.41-12.46, 16.17, 19.11-19.27, 21.19, 24.25-24.27, 24.44-24.46, 24.50-24.51 (1st cent. CE - 1st cent. CE)
| 3.19. but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done 12.41. Peter said to him, "Lord, are you telling this parable to us, or to everybody? 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 12.43. Blessed is that servant whom his lord will find doing so when he comes. 12.44. Truly I tell you, that he will set him over all that he has. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.12. He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom, and to return. 19.13. He called ten servants of his, and gave them ten minas, and told them, 'Conduct business until I come.' 19.14. But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.' 19.15. It happened when he had come back again, having received the kingdom, that he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. 19.16. The first came before him, saying, 'Lord, your mina has made ten more minas.' 19.17. He said to him, 'Well done, you good servant! Because you were found faithful in a very little, you shall have authority over ten cities.' 19.18. The second came, saying, 'Your mina, Lord, has made five minas.' 19.19. So he said to him, 'And you are to be over five cities.' 19.20. Another came, saying, 'Lord, behold, your mina, which I kept laid away in a handkerchief 19.21. for I feared you, because you are an exacting man. You take up that which you didn't lay down, and reap that which you didn't sow.' 19.22. He said to him, 'Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down, and reaping that which I didn't sow. 19.23. Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 19.24. He said to those who stood by, 'Take the mina away from him, and give it to him who has the ten minas.' 19.25. They said to him, 'Lord, he has ten minas!' 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 19.27. But bring those enemies of mine who didn't want me to reign over them here, and kill them before me.' 21.19. By your endurance you will win your lives. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. |
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41. New Testament, Mark, 13.13, 13.21-13.22 (1st cent. CE - 1st cent. CE)
| 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. |
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42. New Testament, Matthew, 18.15, 24.23-24.24, 24.45-24.51, 25.13-25.30 (1st cent. CE - 1st cent. CE)
| 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 24.23. Then if any man tells you, 'Behold, here is the Christ,' or, 'There,' don't believe it. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.45. Who then is the faithful and wise servant, whom his lord has set over his household, to give them their food in due season? 24.46. Blessed is that servant whom his lord finds doing so when he comes. 24.47. Most assuredly I tell you that he will set him over all that he has. 24.48. But if that evil servant should say in his heart, 'My lord is delaying his coming,' 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it 24.51. and will cut him in pieces, and appoint his portion with the hypocrites; there is where the weeping and grinding of teeth will be. 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' |
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43. Anon., Acts of Thomas, 10 (2nd cent. CE - 3rd cent. CE)
| 10. And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed. |
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44. Anon., Genesis Rabba, 8.1, 14.3-14.5 (2nd cent. CE - 5th cent. CE)
| 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 14.3. וַיִּיצֶר שְׁתֵּי יְצִירוֹת, יְצִירָה מִן הַתַּחְתּוֹנִים וִיצִירָה מִן הָעֶלְיוֹנִים. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבָּנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר, בָּרָא בוֹ ד' בְּרִיּוֹת מִלְמַעְלָן וְד' מִלְמַטָּן, אוֹכֵל וְשׁוֹתֶה כִּבְהֵמָה, פָּרָה וְרָבָה כִּבְהֵמָה, מַטִּיל גְּלָלִים כִּבְהֵמָה, וּמֵת כִּבְהֵמָה. מִלְּמַעְלָה, עוֹמֵד כְּמַלְאֲכֵי הַשָּׁרֵת, מְדַבֵּר, וּמֵבִין, וְרוֹאֶה, כְּמַלְאֲכֵי הַשָּׁרֵת. וּבְהֵמָה אֵינָהּ רוֹאָה, אֶתְמְהָא. אֶלָּא זֶה מְצַדֵּד. רַבִּי תַּפְדוּיֵי אָמַר בְּשֵׁם רַבִּי אַחָא, הָעֶלְיוֹנִים נִבְרְאוּ בְּצֶלֶם וּבִדְמוּת, וְאֵינָן פָּרִין וְרָבִין. וְהַתַּחְתּוֹנִים, פָּרִין וְרָבִין וְלֹא נִבְרְאוּ בְּצֶלֶם וּדְמוּת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּצֶלֶם וּבִדְמוּת מִן הָעֶלְיוֹנִים, פָּרָה וְרָבָה מִן הַתַּחְתּוֹנִים. אָמַר רַבִּי תַּפְדוּיֵי בְּשֵׁם רַבִּי אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים, הוּא חַי וְאֵינוֹ מֵת, מִן הַתַּחְתּוֹנִים, הוּא מֵת וְאֵינוֹ חַי, אֶלָּא הֲרֵינִי בּוֹרְאוֹ מֵאֵלּוּ וּמֵאֵלּוּ, וְאִם יֶחֱטָא יָמוּת, וְאִם לָאו יִחְיֶה. 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 14.5. וַיִּיצֶר ב' יְצִירוֹת, יְצִירָה בָּעוֹלָם הַזֶּה, וִיצִירָה לָעוֹלָם הַבָּא. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וּבַעֲצָמוֹת וְגוֹמֵר בְּעוֹר וּבְבָשָׂר, שֶׁכָּךְ הוּא אוֹמֵר בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): רָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה. אָמַר רַבִּי יוֹנָתָן אֵין לְמֵדִין מִמֵּתֵי יְחֶזְקֵאל. וּלְמָה הָיוּ מֵתֵי יְחֶזְקֵאל דּוֹמִים, לְזֶה שֶׁהוּא נִכְנָס לְמֶרְחָץ מַה שֶּׁהוּא פּוֹשֵׁט רִאשׁוֹן הוּא לוֹבֵשׁ אַחֲרוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶה, כָּךְ יְצִירָתוֹ בָּעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, כָּךְ אַף לֶעָתִיד לָבוֹא מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי. הִתַּכְתַּנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּתִּיכֵנִי. וְכַגְּבִנָּה הִקְפֵּאתַנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּקְפִּיאֵנִי. (איוב י, יא): עוֹר וּבָשָׂר הִלְבַּשְׁתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תַּלְבִּישֵׁנִי. וּבַעֲצָמוֹת וְגִידִים סוֹכַכְתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תְּשׂכְכֵנִי, לִקְעָרָה שֶׁהִיא מְלֵאָה חָלָב עַד שֶׁלֹא נָתַן מְסוֹ בְּתוֹכוֹ, הֶחָלָב רוֹפֵף, מִשֶּׁנָּתַן לְתוֹכָהּ מְסוֹ, הֲרֵי הֶחָלָב קָפוּי וְעוֹמֵד, הוּא שֶׁאִיּוֹב אָמַר: הֲלֹא כֶחָלָב תַּתִּיכֵנִי וגו' עוֹר וּבָשָׂר וגו' (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי. | 8.1. ... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]..." 14.3. ... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world]." 14.4. Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him." |
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45. Hippolytus, Refutation of All Heresies, 9.14.1 (2nd cent. CE - 3rd cent. CE)
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46. Irenaeus, Refutation of All Heresies, 1.26.2, 9.14.1 (2nd cent. CE - 3rd cent. CE)
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47. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 20a. תוקפו של בועז ענוותנותו של פלטי בן ליש כדאמרן,אמר רבי יוחנן מאי דכתיב (משלי לא, כט) רבות בנות עשו חיל ואת עלית על כולנה רבות בנות עשו חיל זה יוסף ובועז ואת עלית על כולנה זה פלטי בן ליש,אמר רבי שמואל בר נחמן אמר רבי יונתן מאי דכתיב (משלי לא, ל) שקר החן והבל היופי שקר החן זה יוסף והבל היופי זה בועז יראת ה' היא תתהלל זה פלטי בן ליש,דבר אחר שקר החן זה דורו של משה והבל היופי זה דורו של יהושע יראת ה' היא תתהלל זה דורו של חזקיה,דבר אחר שקר החן זה דורו של משה ויהושע והבל היופי זה דורו של חזקיה יראת ה' היא תתהלל זה דורו של ר' יהודה ברבי אילעאי אמרו עליו על רבי יהודה ברבי אילעאי שהיו ששה תלמידים מתכסין בטלית אחת ועוסקין בתורה:, big strongמתני׳ /strong /big מת לו מת אינו יוצא מפתח פלטרין שלו רבי יהודה אומר אם רוצה לצאת אחר המיטה יוצא שכן מצינו בדוד שיצא אחר מיטתו של אבנר שנאמר (שמואל ב ג, לא) והמלך דוד הולך אחר המיטה א"ל לא היה הדבר אלא לפייס את העם וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הדרגש:, big strongגמ׳ /strong /big תנו רבנן מקום שנהגו נשים לצאת אחר המיטה יוצאות לפני המיטה יוצאות ר' יהודה אומר לעולם נשים לפני המיטה יוצאות שכן מצינו בדוד שיצא אחר מיטתו של אבנר שנאמר (שמואל ב ג, לא) והמלך דוד הולך אחר המיטה,אמרו לו לא היה הדבר אלא לפייס את העם ונתפייסו שהיה דוד יוצא מבין האנשים ונכנס לבין הנשים ויצא מבין הנשים ונכנס לבין האנשים שנאמר (שמואל ב ג, לז) וידעו כל העם וכל ישראל כי לא היתה מהמלך להמית את אבנר,דרש רבא מאי דכתיב (שמואל ב ג, לה) ויבא כל העם להברות את דוד כתיב להכרות וקרינן להברות בתחלה להכרותו ולבסוף להברותו,אמר רב יהודה אמר רב מפני מה נענש אבנר מפני שהיה לו למחות בשאול ולא מיחה ר' יצחק אמר מיחה ולא נענה ושניהן מקרא אחד דרשו (שמואל ב ג, לג) ויקונן המלך אל אבנר ויאמר הכמות נבל ימות אבנר ידיך לא אסורות ורגליך לא לנחשתים הוגשו,מאן דאמר לא מיחה הכי קאמר ידיך לא אסורות ורגליך לא לנחשתים הוגשו מאי טעמא לא מחית (שמואל ב ג, לד) כנפול לפני בני עולה נפלת ומ"ד מיחה ולא נענה איתמהויי מתמה הכמות נבל ימות ידיך לא אסורות ורגליך לא לנחשתים מכדי מחויי מחית מ"ט כנפול לפני בני עולה נפלת,למאן דאמר מיחה מ"ט איענש א"ר נחמן (ברבי) יצחק ששהא מלכות בית דוד שתי שנים ומחצה:,וכשמברין אותו כו': מאי דרגש אמר עולא ערסא דגדא א"ל רבנן לעולא מי איכא מידי דעד האידנא לא אותביניה והשתא מותבינן ליה,מתקיף לה רבא מאי קושיא דילמא מידי דהוה אאכילה ושתיה דעד האידנא לא אכילניה ולא אשקיניה השתא קא מוכלינן ליה וקא משקינן ליה אלא אי קשיא הא קשיא דרגש אינו צריך לכפותו אלא זוקפו ואי ס"ד ערסא דגדא אמאי אינו צריך לכפותו והתניא הכופה את מטתו לא מטתו בלבד הוא כופה אלא כל מטות שיש לו בתוך ביתו הוא כופה,מאי קושיא דילמא מידי דהוה אמטה מיוחדת לכלים דקתני אם היתה מיוחדת לכלים אינו צריך לכפותה אלא אי קשיא הא קשיא רשב"ג אומר דרגש מתיר קרביטין והוא נופל מאיליו ואי סלקא דעתך ערסא דגדא קרביטין מי אית ליה,אלא כי אתא רבין אמר אמר לי ההוא מרבנן ורב תחליפא שמיה דהוה שכיח בשוקא דגילדאי ואמר ליה מאי דרגש ערסא דצלא א"ר ירמיה א"ר יוחנן דרגש | 20a. bBoaz’s poweris the bhumility of Palti, son of Laish, as we said,for he conquered his desire not only for one night, as Boaz did, but for many nights, bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “Many daughters have done valiantly, but you excel above them all”(Proverbs 31:29)? b“Many daughters have done valiantly”; thisis a reference to bJoseph and Boaz. “But you excel above them all”; thisis a reference to bPalti, son of Laish,who exceeded Joseph and Boaz in restraint, as discussed above., bRabbi Shmuel bar Naḥman saysthat bRabbi Yonatan says: Whatis the meaning of that bwhich is written: “Grace is deceitful, and beauty is vain,but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). b“Grace is deceitful”; thisis a reference to bJoseph. “And beauty is vain”; thisis a reference to bBoaz. “Who fears the Lord, she shall be praised”; thisis a reference to bPalti, son of Laish,who did not sin with Michal. Although the behavior of Joseph and Boaz is commendable, it is “deceitful” and “vain” relative to that of Palti ben Laish., bAlternatively: “Grace is deceitful”; thisis a reference to bthe generation of Moses. “And beauty is vain”; thisis a reference to bthe generation of Joshua. “Who fears the Lord, she shall be praised”; thisis a reference to bthe generation of Hezekiah.Although the studying of Torah during the generations of Moses and Joshua was commendable, it was “deceitful” and “vain” relative to that of the generation of Hezekiah, during which the people studied Torah assiduously, despite the suffering caused by of war and foreign rule., bAlternatively: “Grace is deceitful”; thisis a reference to bthe generation of Moses and Joshua. “And beauty is vain”; thisis a reference to bthe generation of Hezekiah. “Who fears the Lord, she shall be praised”; thisis a reference to bthe generation of Rabbi Yehuda, son of Rabbi Ilai,who lived after the decrees of Hadrian, when the people were impoverished and oppressed. bIt was said about Rabbi Yehuda, son of Rabbi Ilai, that sixof his bstudents would cover themselves with one garment,due to their poverty, bandnevertheless they would bengage in Torahstudy. Although the studying of Torah during the generations of Moses, Joshua, and Hezekiah was commendable, it was “deceitful” and “vain” relative to that of the people in the generation of Rabbi Yehuda, son of Rabbi Ilai, who studied Torah despite their hardships., strongMISHNA: /strong If a relative bofthe king bdies, he does not emerge from the entrance of his palace [ ipalterin /i],as it does not befit one of his stature to accompany the deceased. bRabbi Yehuda says: If he wishes to follow the bier, he followsit, bas that is what we foundwith regard btoKing bDavid, who followed the bier of Abner. As it is stated: “And King David followed the bier”(II Samuel 3:31). The Sages bsaid toRabbi Yehuda: bThe matter was only to appease the people,so that they should not suspect David of ordering Abner’s death. bAnd whenthe people bcomfortthe king with the meal of comfort, ball the people recline on the ground, and he reclines on the idargash /i. /b, strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: In ba place where women were accustomed to follow the bier, they would followit, and the men would walk in front of the bier, and if the women were accustomed to walk bin front of the bier, they would goin front of it. bRabbi Yehuda says: Women always go in front of the bier, as that is what we found with regard toKing bDavid, who followed the bier of Abner, as it is stated: “And King David followed the bier,”and presumably David did not go among the women.,The Sages bsaid to him: The matter was only to appease the people, and they were appeased. As David would go out from among the men and go in among the women, and went out from among the women and went in among the men, as it is stated: “So all the people and all Israel understoodthat day bthat it was not from the king to slay Abner,son of Ner” (II Samuel 3:37)., bRava interpreteda verse bhomiletically: Whatis the meaning of that bwhich is written: “And all the people came to comfort David”(II Samuel 3:35)? bIt is written: “To destroy [ ilehakhrot /i],” and we read: “To comfort [ ilehavrot /i],”meaning, bin the beginningthey wanted bto destroy him,as they suspected him of ordering Abner’s assassination, band ultimately,when they saw that he was truly mourning, they decided bto comfort him. /b, bRav Yehuda saysthat bRav says: For whatreason bwas Abner punishedby being killed? It is bbecause he should have protested to Saulabout the killing of the priests of Nob (see I Samuel 22:17–19), bbut he did not protest. Rabbi Yitzḥak says: He did protest,so that is not the reason for his death, bbut he was not answered. And both ofthese Sages binterpreted one verse: “And the king lamented for Abner, and said: Should Abner die as a churl dies? Your hands were not bound, nor your feet put into fetters;as a man falls before the children of iniquity, so did you fall” (II Samuel 3:33–34).,The Gemara explains how each Sage understands the verse: bThe one who says he did not protestexplains that bthisis what the verse bis saying:As b“your hands were not bound, nor your feet put into fetters,” what is the reason you did not protestagainst Saul? Therefore, since you could have protested but did not, then b“as a man falls before the children of iniquity, so did you fall.” And the one who says he protested and was not answeredexplains that this is what the verse is saying: David bwondered: “ShouldAbner bdie as a churl dies? Your hands were not bound, nor your feet put into fetters,” since you protestedat the right time. Since that is the case, bwhat is the reasonthat b“as a man falls before the children of iniquity, so did you fall”? /b,The Gemara asks: bAccording to the one who saysthat Abner bprotested, what is the reason he was punishedwith this death? bRav Naḥman, son of Rabbi Yitzḥak, says:It is bbecause he delayed the kingdom of the house of David two and a half years,by supporting the kingdom of Ish-bosheth, the son of Saul, for this period of time.,§ The mishna teaches: bAnd when they comfortthe king with the meal of comfort, he reclines on the idargash /i. The Gemara asks: bWhatis ba idargash /i? Ulla says: A bed of fortune,which would be designated in houses for decoration and for good fortune, and no one would sit on it. bThe Sages said to Ulla: Is there anythingwhich buntil now we did not authorize one to siton, bbut now,in his time of mourning, bwe seat himon it?, bRava objects to thisquestion: bWhat is the difficultyin this? bPerhapssitting on the idargashis bjust as it is with eating and drinking. As until now, we did not feed him nor give him drink,but bnow,in his time of mourning, bwe feed him and give him drink,in the meal of comfort. bRather, ifit bis difficult, this iswhat is bdifficult,as it is taught in a ibaraita /i: Concerning ba idargash /i,the mourner bis not required to overturn itduring mourning. bRather, he stands it upon its side. bAnd if it enters your mindto say that this is ba bed of fortune, why is he not required to overturn it? But isn’t it taughtin a ibaraita /i: With regard to bone who overturns his bedduring mourning, bnot only does he overturns hisown bbed, but rather he overturns all the beds he has in his house? /b,The Gemara responds: bWhat is the difficultyin this? bPerhapsthe lack of requirement to overturn the idargashis bjust as it is with a bedthat is bdesignated forthe storage of bgarments,and not for sleeping, bas it is taughtin a ibaraita /i: bIf it was designated forthe storage of bgarmentsand not for people to lie down on, bhe is not required to overturn it. Rather, ifit bis difficult, this iswhat is bdifficult,as it is taught in a ibaraita /i: bRabban Shimon ben Gamliel says:One is not required to overturn ba idargash /i.Rather, the mourner bloosens the straps [ ikarvitin /i] and it falls on its own. And if it enters your mindto say that this is ba bed of fortune, doessuch a bed bhave straps? /b, bRather, when Ravin came he said: One of the Sages said to me, and Rav Taḥlifais bhis name, that he was often in the market of the leather workers, and he said to him: Whatis the meaning of idargash /i? A leather bed. Rabbi Yirmeya saysthat bRabbi Yoḥa says:The difference between a bed and a idargashis this: bA idargash/b |
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48. Pseudo Clementine Literature, Homilies, 3.20-3.21 (3rd cent. CE - 4th cent. CE)
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49. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.27-1.71 (3rd cent. CE - 4th cent. CE)
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50. Augustine, The City of God, 14 (4th cent. CE - 5th cent. CE)
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51. Epiphanius, Panarion, 30.16.8 (4th cent. CE - 5th cent. CE)
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52. Pseudo Clementine Literature, Recognitions, 1.27-1.71 (4th cent. CE - 5th cent. CE)
| 1.27. In the beginning, when God had made the heaven and the earth, Genesis 1:1 as one house, the shadow which was cast by the mundane bodies involved in darkness those things which were enclosed in it. But when the will of God had introduced light, that darkness which had been caused by the shadows of bodies was straightway dispelled: then at length light is appointed for the day, darkness for the night. And now the water which was within the world, in the middle space of that first heaven and earth, congealed as if with frost, and solid as crystal, is distended, and the middle spaces of the heaven and earth are separated as by a firmament of this sort; and that firmament the Creator called heaven, so called by the name of that previously made: and so He divided into two portions that fabric of the universe, although it was but one house. The reason of the division was this, that the upper portion might afford a dwelling-place to angels, and the lower to men. After this, the place of the sea and the chaos which had been made received that portion of the water which remained below, by order of the eternal Will; and these flowing down to the sunk and hollow places, the dry land appeared; and the gatherings of the waters were made seas. And after this the earth, which had appeared, produced various species of herbs and shrubs. It gave forth fountains also, and rivers, not only in the plains, but on the mountains. And so all things were prepared, that men who were to dwell in it might have it in their power to use all these things according to their will, that is, either for good or evil. 1.28. After this He adorns that visible heaven with stars. He places in it also the sun and the moon, that the day might enjoy the light of the one, the night that of the other; and that at the same time they might be for an indication of things past, present, and future. For they were made for signs of seasons and of days, which, although they are seen indeed by all, are understood only by the learned and intelligent. And when, after this, He had ordered living creatures to be produced from the earth and the waters, He made Paradise, which also He named a place of delights. But after all these things He made man, on whose account He had prepared all things, whose internal species is older, and for whose sake all things that are were made, given up to his service, and assigned to the uses of his habitation. 1.29. All things therefore being completed which are in heaven, and in earth, and in the waters, and the human race also having multiplied, in the eighth generation, righteous men, who had lived the life of angels, being allured by the beauty of women, fell into promiscuous and illicit connections with these; and thenceforth acting in all things without discretion, and disorderly, they changed the state of human affairs and the divinely prescribed order of life, so that either by persuasion or force they compelled all men to sin against God their Creator. In the ninth generation are born the giants, so called from of old, not dragon-footed, as the fables of the Greeks relate, but men of immense bodies, whose bones, of enormous size, are still shown in some places for confirmation. But against these the righteous providence of God brought a flood upon the world, that the earth might be purified from their pollution, and every place might be turned into a sea by the destruction of the wicked. Yet there was then found one righteous man, by name Noah, who, being delivered in an ark with his three sons and their wives, became the colonizer of the world after the subsiding of the waters, with those animals and seeds which he had shut up with him. 1.30. In the twelfth generation, when God had blessed men, and they had begun to multiply, Genesis 9:1 they received a commandment that they should not taste blood, for on account of this also the deluge had been sent. In the thirteenth generation, when the second of Noah's three sons had done an injury to his father, and had been cursed by him, he brought the condition of slavery upon his posterity. His elder brother meantime obtained the lot of a dwelling-place in the middle region of the world, in which is the country of Jud a; the younger obtained the eastern quarter, and he the western. In the fourteenth generation one of the cursed progeny first erected an altar to demons, for the purpose of magical arts, and offered there bloody sacrifices. In the fifteenth generation, for the first time, men set up an idol and worshipped it. Until that time the Hebrew language, which had been given by God to men, bore sole sway. In the sixteenth generation the sons of men migrated from the east, and, coming to the lands that had been assigned to their fathers, each one marked the place of his own allotment by his own name. In the seventeenth generation Nimrod I. reigned in Babylonia, and built a city, and thence migrated to the Persians, and taught them to worship fire. 1.31. In the eighteenth generation walled cities were built, armies were organized and armed, judges and laws were sanctioned, temples were built, and the princes of nations were adored as gods. In the nineteenth generation the descendants of him who had been cursed after the flood, going beyond their proper bounds which they had obtained by lot in the western regions, drove into the eastern lands those who had obtained the middle portion of the world, and pursued them as far as Persia, while themselves violently took possession of the country from which they expelled them. In the twentieth generation a son for the first time died before his father, Genesis 11:28 on account of an incestuous crime. 1.32. In the twenty-first generation there was a certain wise man, of the race of those who were expelled, of the family of Noah's eldest son, by name Abraham, from whom our Hebrew nation is derived. When the whole world was again overspread with errors, and when for the hideousness of its crimes destruction was ready for it, this time not by water, but fire, and when already the scourge was hanging over the whole earth, beginning with Sodom, this man, by reason of his friendship with God, who was well pleased with him, obtained from God that the whole world should not equally perish. From the first this same man, being an astrologer, was able, from the account and order of the stars, to recognise the Creator, while all others were in error, and understood that all things are regulated by His providence. Whence also an angel, standing by him in a vision, instructed him more fully concerning those things which he was beginning to perceive. He showed him also what belonged to his race and posterity, and promised him that those districts should be restored rather than given to them. 1.33. Therefore Abraham, when he was desirous to learn the causes of things, and was intently pondering upon what had been told him, the true Prophet appeared to him, who alone knows the hearts and purpose of men, and disclosed to him all things which he desired. He taught him the knowledge of the Divinity; intimated the origin of the world, and likewise its end; showed him the immortality of the soul, and the manner of life which was pleasing to God; declared also the resurrection of the dead, the future judgment, the reward of the good, the punishment of the evil - all to be regulated by righteous judgment: and having given him all this information plainly and sufficiently, He departed again to the invisible abodes. But while Abraham was still in ignorance, as we said to you before, two sons were born to him, of whom the one was called Ismael, and the other Heliesdros. From the one are descended the barbarous nations, from the other the people of the Persians, some of whom have adopted the manner of living and the institutions of their neighbours, the Brachmans. Others settled in Arabia, of whose posterity some also have spread into Egypt. From them some of the Indians and of the Egyptians have learned to be circumcised, and to be of purer observance than others, although in process of time most of them have turned to impiety what was the proof and sign of purity. 1.34. Nevertheless, as he had got these two sons during the time while he still lived in ignorance of things, having received the knowledge of God, he asked of the Righteous One that he might merit to have offspring by Sarah, who was his lawful wife, though she was barren. She obtained a son. whom he named Isaac, from whom came Jacob, and from him the twelve patriarchs, and from these twelve seventy-two. These, when famine befell came into Egypt with all their family; and in the course of four hundred years, being multiplied by the blessing and promise of God, they were afflicted by the Egyptians. And when they were afflicted the true Prophet appeared to Moses, Exodus iii and struck the Egyptians with ten plagues, when they refused to let the Hebrew people depart from them, and return to their native land; and he brought the people of God out of Egypt. But those of the Egyptians who survived the plagues, being infected with the animosity of their king, pursued after the Hebrews. And when they had overtaken them at the sea-shore, and thought to destroy and exterminate them all, Moses, pouring out prayer to God, divided the sea into two parts, so that the water was held on the right hand and on the left as if it had been frozen, and the people of God passed as over a dry road; but the Egyptians who were pursuing them, rashly entering, were drowned. For when the last of the Hebrews came out, the last of the Egyptians went down into the sea; and straightway the waters of the sea, which by his command were held bound as with frost, were loosed by his command who had bound them, and recovering their natural freedom, inflicted punishment on the wicked nation. 1.35. After this, Moses, by the command of God, whose providence is over all, led out the people of the Hebrews into the wilderness; and, leaving the shortest road which leads from Egypt to Jud a, he led the people through long windings of the wilderness, that, by the discipline of forty years, the novelty of a changed manner of life might root out the evils which had clung to them by a long-continued familiarity with the customs of the Egyptians. Meantime they came to Mount Sinai, and thence the law was given to them with voices and sights from heaven, written in ten precepts, of which the first and greatest was that they should worship God Himself alone, and not make to themselves any appearance or form to worship. But when Moses had gone up to the mount, and was staying there forty days, the people, although they had seen Egypt struck with the ten plagues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that followed 1 Corinthians 10:4 them, which kind of food was turned into whatever taste any one desired; and although, being placed under the torrid region of heaven, they were shaded by a cloud in the day-time, that they might not be scorched by the heat, and by night were enlightened by a pillar of fire, lest the horror of darkness should be added to the wasteness of the wilderness;- those very people, I say, when Moses stayed in the mount, made and worshipped a golden calf's head, after the fashion of Apis, whom they had seen worshipped in Egypt; and after so many and so great marvels which they had seen, were unable to cleanse and wash out from themselves the defilements of old habit. On this account, leaving the short road which leads from Egypt to Jud a, Moses conducted them by an immense circuit of the desert, if haply he might be able, as we mentioned before, to shake off the evils of old habit by the change of a new education. 1.36. When meantime Moses, that faithful and wise steward, perceived that the vice of sacrificing to idols had been deeply ingrained into the people from their association with the Egyptians, and that the root of this evil could not be extracted from them, he allowed them indeed to sacrifice, but permitted it to be done only to God, that by any means he might cut off one half of the deeply ingrained evil, leaving the other half to be corrected by another, and at a future time; by Him, namely, concerning whom he said himself, 'A prophet shall the Lord your God raise unto you, whom you shall hear even as myself, according to all things which He shall say to you. Whosoever shall not hear that prophet, his soul shall be cut off from his people. 1.37. In addition to these things, he also appointed a place in which alone it should be lawful to them to sacrifice to God. And all this was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice, they might see Him who should teach them that the place chosen of God, in which it was suitable that victims should be offered to God, is his Wisdom; and that on the other hand they might hear that this place, which seemed chosen for a time, often harassed as it had been by hostile invasions and plunderings, was at last to be wholly destroyed. And in order to impress this upon them, even before the coming of the true Prophet, who was to reject at once the sacrifices and the place, it was often plundered by enemies and burnt with fire, and the people carried into captivity among foreign nations, and then brought back when they betook themselves to the mercy of God; that by these things they might be taught that a people who offer sacrifices are driven away and delivered up into the hands of the enemy, but they who do mercy and righteousness are without sacrifices freed from captivity, and restored to their native land. But it fell out that very few understood this; for the greater number, though they could perceive and observe these things, yet were held by the irrational opinion of the vulgar: for right opinion with liberty is the prerogative of a few. 1.38. Moses, then, having arranged these things, and having set over the people one Auses to bring them to the land of their fathers, himself by the command of the living God went up to a certain mountain, and there died. Yet such was the manner of his death, that till this day no one has found his burial-place. When, therefore, the people reached their fathers' land, by the providence of God, at their first onset the inhabitants of wicked races are routed, and they enter upon their paternal inheritance, which was distributed among them by lot. For some time thereafter they were ruled not by kings, but judges, and remained in a somewhat peaceful condition. But when they sought for themselves tyrants rather than kings, then also with regal ambition they erected a temple in the place which had been appointed to them for prayer; and thus, through a succession of wicked kings, the people fell away to greater and still greater impiety. 1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God. 1.40. These things therefore having been fore-arranged, He who was expected comes, bringing signs and miracles as His credentials by which He should be made manifest. But not even so did the people believe, though they had been trained during so many ages to the belief of these things. And not only did they not believe, but they added blasphemy to unbelief, saying that He was a gluttonous man and a belly-slave, and that He was actuated by a demon, even He who had come for their salvation. To such an extent does wickedness prevail by the agency of evil ones; so that, but for the Wisdom of God assisting those who love the truth, almost all would have been involved in impious delusion. Therefore He chose us twelve, Matthew x the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, Luke x that, at least in this way recognising the pattern of Moses, Numbers 11:16 the multitude might believe that this is He of whom Moses foretold, the Prophet that was to come. Deuteronomy 18:15 1.41. But some one perhaps may say that it is possible for any one to imitate a number; but what shall we say of the signs and miracles which He wrought? For Moses had wrought miracles and cures in Egypt. He also of whom he foretold that He should rise up a prophet like himself, though He cured every sickness and infirmity among the people, wrought innumerable miracles, and preached eternal life, was hurried by wicked men to the cross; which deed was, however, by His power turned to good. In short, while He was suffering, all the world suffered with Him; for the sun was darkened, the mountains were torn asunder, the graves were opened, the veil of the temple was rent, as in lamentation for the destruction impending over the place. And yet, though all the world was moved, they themselves are not even now moved to the consideration of these so great things. 1.42. But inasmuch as it was necessary that the Gentiles should be called into the room of those who remained unbelieving, so that the number might be filled up which had been shown to Abraham, the preaching of the blessed kingdom of God is sent into all the world. On this account worldly spirits are disturbed, who always oppose those who are in quest of liberty, and who make use of the engines of error to destroy God's building; while those who press on to the glory of safety and liberty, being rendered braver by their resistance to these spirits, and by the toil of great struggles against them, attain the crown of safety not without the palm of victory. Meantime, when He had suffered, and darkness had overwhelmed the world from the sixth even to the ninth hour, Matthew 27:45 as soon as the sun shone out again, and things were returned to their usual course, even wicked men returned to themselves and their former practices, their fear having abated. For some of them, watching the place with all care, when they could not prevent His rising again, said that He was a magician; others pretended that he was stolen away. Matthew 28:13 1.43. Nevertheless, the truth everywhere prevailed; for, in proof that these things were done by divine power, we who had been very few became in the course of a few days, by the help of God, far more than they. So that the priests at one time were afraid, lest haply, by the providence of God, to their confusion, the whole of the people should come over to our faith. Therefore they often sent to us, and asked us to discourse to them concerning Jesus, whether He were the Prophet whom Moses foretold, who is the eternal Christ. John 12:34 For on this point only does there seem to be any difference between us who believe in Jesus, and the unbelieving Jews. But while they often made such requests to us, and we sought for a fitting opportunity, a week of years was completed from the passion of the Lord, the Church of the Lord which was constituted in Jerusalem was most plentifully multiplied and grew, being governed with most righteous ordices by James, who was ordained bishop in it by the Lord. 1.44. But when we twelve apostles, on the day of the passover, had come together with an immense multitude, and entered into the church of the brethren, each one of us, at the request of James, stated briefly, in the hearing of the people, what we had done in every place. While this was going on, Caiaphas, the high priest, sent priests to us, and asked us to come to him, that either we should prove to him that Jesus is the eternal Christ, or he to us that He is not, and that so all the people should agree upon the one faith or the other; and this he frequently entreated us to do. But we often put it off, always seeking for a more convenient time. Then I, Clement, answered to this: I think that this very question, whether He is the Christ, is of great importance for the establishment of the faith; otherwise the high priest would not so frequently ask that he might either learn or teach concerning the Christ. Then Peter: You have answered rightly, O Clement; for as no one can see without eyes, nor hear without ears, nor smell without nostrils, nor taste without a tongue, nor handle anything without hands, so it is impossible, without the true Prophet, to know what is pleasing to God. And I answered: I have already learned from your instruction that this true prophet is the Christ; but I should wish to learn what the Christ means, or why He is so called, that a matter of so great importance may not be vague and uncertain to me. 1.45. Then Peter began to instruct me in this manner: When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures, over the trees even, and the mountains, and the fountains, and the rivers, and all things which He had made, as we have told you; for it were too long to mention them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish over the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, C sar among the Romans, Pharaoh among the Egyptians, so among the Jews a king is called Christ. And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning of all things, He became man; Him first God anointed with oil which was taken from the wood of the tree of life: from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken. 1.46. But now also I shall, by a very short representation, recall you to the recollection of all these things. In the present life, Aaron, the first high priest, was anointed with a composition of chrism, which was made after the pattern of that spiritual ointment of which we have spoken before. He was prince of the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he became either king, or prophet, or priest. If, then, this temporal grace, compounded by men, had such efficacy, consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a priest, more exalted than a king? 1.47. To this, I replied: I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed? Then Peter, smiling, said: If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the arts of composition not yet having been discovered? Then I answered, Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men. 1.48. Then Peter answered, with an appearance of indignation: What! Do you suppose, Clement, that all of us can know all things before the time? But not to be drawn aside now from our proposed discourse, we shall at another time, when your progress is more manifest, explain these things more distinctly. Then, however, a priest or a prophet, being anointed with the compounded ointment, putting fire to the altar of God, was held illustrious in all the world. But after Aaron, who was a priest, another is taken out of the waters. I do not speak of Moses, but of Him who, in the waters of baptism, was called by God His Son. Matthew 3:17 For it is Jesus who has put out, by the grace of baptism, that fire which the priest kindled for sins; for, from the time when He appeared, the chrism has ceased, by which the priesthood or the prophetic or the kingly office was conferred. 1.49. His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets- especially Jacob and Moses- spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out. 1.50. But what I say is this: It was to be expected that Christ should be received by the Jews, to whom He came, and that they should believe in Him who was expected for the salvation of the people, according to the traditions of the fathers; but that the Gentiles should be averse to Him, since neither promise nor announcement concerning Him had been made to them, and indeed he had never been made known to them even by name. Yet the prophets, contrary to the order and sequence of things, said that He should be the expectation of the Gentiles, and not of the Jews. Genesis 49:10 And so it happened. For when He came, he was not at all acknowledged by those who seemed to expect Him, in consequence of the tradition of their ancestors; whereas those who had heard nothing at all of Him, both believe that He has come, and hope that he is to come. And thus in all things prophecy appears faithful, which said that He was the expectation of the Gentiles. The Jews, therefore, have erred concerning the first coming of the Lord; and on this point only there is disagreement between us and them. For they themselves know and expect that Christ shall come; but that he has come already in humility - even he who is called Jesus - they do not know. And this is a great confirmation of His coming, that all do not believe in Him. 1.51. Him, therefore, has God appointed in the end of the world; because it was impossible that the evils of men could be removed by any other, provided that the nature of the human race were to remain entire, i.e., the liberty of the will being preserved. This condition, therefore, being preserved inviolate, He came to invite to His kingdom all righteous ones, and those who have been desirous to please Him. For these He has prepared unspeakable good things, and the heavenly city Jerusalem, which shall shine above the brightness of the sun, for the habitation of the saints. But the unrighteous, and the wicked and those who have despised God, and have devoted the life given them to diverse wickednesses, and have given to the practice of evil the time which was given them for the work of righteousness He shall hand over to fitting and condign vengeance. But the rest of the things which shall then be done, it is neither in the power of angels nor of men to tell or to describe. This only it is enough for us to know, that God shall confer upon the good an eternal possession of good things. 1.52. When he had thus spoken, I answered: If those shall enjoy the kingdom of Christ, whom His coming shall find righteous, shall then those be wholly deprived of the kingdom who have died before His coming? Then Peter says: You compel me, O Clement, to touch upon things that are unspeakable. But so far as it is allowed to declare them, I shall not shrink from doing so. Know then that Christ, who was from the beginning, and always, was ever present with the pious, though secretly, through all their generations: especially with those who waited for Him, to whom He frequently appeared. But the time was not yet that there should be a resurrection of the bodies that were dissolved; but this seemed rather to be their reward from God, that whoever should be found righteous, should remain longer in the body; or, at least, as is clearly related in the writings of the law concerning a certain righteous man, that God translated him. Genesis 5:24 In like manner others were dealt with, who pleased His will, that, being translated to Paradise, they should be kept for the kingdom. But as to those who have not been able completely to fulfil the rule of righteousness, but have had some remts of evil in their flesh, their bodies are indeed dissolved, but their souls are kept in good and blessed abodes, that at the resurrection of the dead, when they shall recover their own bodies, purified even by the dissolution, they may obtain an eternal inheritance in proportion to their good deeds. And therefore blessed are all those who shall attain to the kingdom of Christ; for not only shall they escape the pains of hell, but shall also remain incorruptible, and shall be the first to see God the Father, and shall obtain the rank of honour among the first in the presence of God. 1.53. Wherefore there is not the least doubt concerning Christ; and all the unbelieving Jews are stirred up with boundless rage against us, fearing lest haply He against whom they have sinned should be He. And their fear grows all the greater, because they know that, as soon as they fixed Him on the cross, the whole world showed sympathy with Him; and that His body, although they guarded it with strict care, could nowhere be found; and that innumerable multitudes are attaching themselves to His faith. Whence they, together with the high priest Caiaphas, were compelled to send to us again and again, that an inquiry might be instituted concerning the truth of His name. And when they were constantly entreating that they might either learn or teach concerning Jesus, whether He were the Christ, it seemed good to us to go up into the temple, and in the presence of all the people to bear witness concerning Him, and at the same time to charge the Jews with many foolish things which they were doing. For the people was now divided into many parties, ever since the days of John the Baptist. 1.54. For when the rising of Christ was at hand for the abolition of sacrifices, and for the bestowal of the grace of baptism, the enemy, understanding from the predictions that the time was at hand, wrought various schisms among the people, that, if haply it might be possible to abolish the former sin, the latter fault might be incorrigible. The first schism, therefore, was that of those who were called Sadducees, which took their rise almost in the time of John. These, as more righteous than others, began to separate themselves from the assembly of the people, and to deny the resurrection of the dead, Matthew 22:23 and to assert that by an argument of infidelity, saying that it was unworthy that God should be worshipped, as it were, under the promise of a reward. The first author of this opinion was Dositheus; the second was Simon. Another schism is that of the Samaritans; for they deny the resurrection of the dead, and assert that God is not to be worshipped in Jerusalem, but on Mount Gerizim. They indeed rightly, from the predictions of Moses, expect the one true Prophet; but by the wickedness of Dositheus they were hindered from believing that Jesus is He whom they were expecting. The scribes also, and Pharisees, are led away into another schism; but these, being baptized by John, and holding the word of truth received from the tradition of Moses as the key of the kingdom of heaven, have hid it from the hearing of the people. Luke 11:52 Yea, some even of the disciples of John, who seemed to be great ones, have separated themselves from the people, and proclaimed their own master as the Christ. But all these schisms have been prepared, that by means of them the faith of Christ and baptism might be hindered. 1.55. However, as we were proceeding to say, when the high priest had often sent priests to ask us that we might discourse with one another concerning Jesus; when it seemed a fit opportunity, and it pleased all the Church, we went up to the temple, and, standing on the steps together with our faithful brethren, the people kept perfect silence; and first the high priest began to exhort the people that they should hear patiently and quietly, and at the same time witness and judge of those things that were to be spoken. Then, in the next place, exalting with many praises the rite or sacrifice which had been bestowed by God upon the human race for the remission of sins, he found fault with the baptism of our Jesus, as having been recently brought in in opposition to the sacrifices. But Matthew, meeting his propositions, showed clearly, that whosoever shall not obtain the baptism of Jesus shall not only be deprived of the kingdom of heaven, but shall not be without peril at the resurrection of the dead, even though he be fortified by the prerogative of a good life and an upright disposition. Having made these and such like statements, Matthew stopped. 1.56. But the party of the Sadducees, who deny the resurrection of the dead, were in a rage, so that one of them cried out from among the people, saying that those greatly err who think that the dead ever arise. In opposition to him, Andrew, my brother, answering, declared that it is not an error, but the surest matter of faith, that the dead rise, in accordance with the teaching of Him of whom Moses foretold that He should come the true Prophet. 'Or if,' says he, 'you do not think that this is He whom Moses foretold, let this first be inquired into, so that when this is clearly proved to be He, there may be no further doubt concerning the things which He taught.' These, and many such like things, Andrew proclaimed, and then stopped. 1.57. But a certain Samaritan, speaking against the people and against God, and asserting that neither are the dead to rise, nor is that worship of God to be maintained which is in Jerusalem, but that Mount Gerizim is to be reverenced, added also this in opposition to us, that our Jesus was not He whom Moses foretold as a Prophet to come into the world. Against him, and another who supported him in what he said, James and John, the sons of Zebedee, strove vigorously; and although they had a command not to enter into their cities, Matthew 10:5 nor to bring the word of preaching to them, yet, lest their discourse, unless it were confined, should hurt the faith of others, they replied so prudently and so powerfully, that they put them to perpetual silence. For James made an oration concerning the resurrection of the dead, with the approbation of all the people; while John showed that if they would abandon the error of Mount Gerizim, they should consequently acknowledge that Jesus was indeed He who, according to the prophecy of Moses, was expected to come; since, indeed, as Moses wrought signs and miracles, so also did Jesus. And there is no doubt but that the likeness of the signs proves Him to be that prophet of whom he said that He should come, 'like himself.' Having declared these things, and more to the same effect, they ceased. 1.58. And, behold, one of the scribes, shouting out from the midst of the people, says: 'The signs and miracles which your Jesus wrought, he wrought not as a prophet, but as a magician.' Him Philip eagerly encounters, showing that by this argument he accused Moses also. For when Moses wrought signs and miracles in Egypt, in like manner as Jesus also did in Jud a, it cannot be doubted that what was said of Jesus might as well be said of Moses. Having made these and such like protestations, Philip was silent. 1.59. Then a certain Pharisee, hearing this, chid Philip because he put Jesus on a level with Moses. To whom Bartholomew, answering, boldly declared that we do not only say that Jesus was equal to Moses, but that He was greater than he, because Moses was indeed a prophet, as Jesus was also, but that Moses was not the Christ, as Jesus was, and therefore He is doubtless greater who is both a prophet and the Christ, than he who is only a prophet. After following out this train of argument, he stopped. After him James the son of Alph us gave an address to the people, with the view of showing that we are not to believe in Jesus on the ground that the prophets foretold concerning Him, but rather that we are to believe the prophets, that they were really prophets, because the Christ bears testimony to them; for it is the presence and coming of Christ that show that they are truly prophets: for testimony must be borne by the superior to his inferiors, not by the inferiors to their superior. After these and many similar statements, James also was silent. After him Lebb us began vehemently to charge it upon the people that they did not believe in Jesus, who had done them so much good by teaching them the things that are of God, by comforting the afflicted, healing the sick, relieving the poor; yet for all these benefits their return had been hatred and death. When he had declared these and many more such things to the people, he ceased. 1.60. And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. Matthew 11:9, 11 'If, then,' said he, 'he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordingly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the law. Having made these and similar statements, the Canaanite also was silent. After him Barnabas, who also is called Matthias, who was substituted as an apostle in the place of Judas, began to exhort the people that they should not regard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than to hate Him. For God has affixed a reward to love, a penalty to hatred. 'For the very fact,' said he, 'that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped. 1.61. Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace. 1.62. Therefore Caiaphas, again looking at me, and sometimes in the way of warning and sometimes in that of accusation, said that I ought for the future to refrain from preaching Christ Jesus, lest I should do it to my own destruction, and lest, being deceived myself, I should also deceive others. Then, moreover, he charged me with presumption, because, though I was unlearned, a fisherman, and a rustic, I dared to assume the office of a teacher. As he spoke these things, and many more of like kind, I said in reply, that I incurred less danger, if, as he said, this Jesus were not the Christ, because I received Him as a teacher of the law; but that he was in terrible danger if this be the very Christ, as assuredly He is: for I believe in Him who has appeared; but for whom else, who has never appeared, does he reserve his faith? But if I, an unlearned and uneducated man, as you say, a fisherman and a rustic, have more understanding than wise elders, this, said I, ought the more to strike terror into you. For if I disputed with any learning, and won over you wise and learned men, it would appear that I had acquired this power by long learning, and not by the grace of divine power; but now, when, as I have said, we unskilled men convince and overcome you wise men, who that has any sense does not perceive that this is not a work of human subtlety, but of divine will and gift? 1.63. Thus we argued and bore witness; and we who were unlearned men and fishermen, taught the priests concerning the one only God of heaven; the Sadducees, concerning the resurrection of the dead; the Samaritans, concerning the sacredness of Jerusalem (not that we entered into their cities, but disputed with them in public); the scribes and Pharisees, concerning the kingdom of heaven; the disciples of John, that they should not suffer John to be a stumbling-block to them; and all the people, that Jesus is the eternal Christ. At last, however, I warned them, that before we should go forth to the Gentiles, to preach to them the knowledge of God the Father, they should themselves be reconciled to God, receiving His Son; for I showed them that in no way else could they be saved, unless through the grace of the Holy Spirit they hasted to be washed with the baptism of threefold invocation, and received the Eucharist of Christ the Lord, whom alone they ought to believe concerning those things which He taught, that so they might merit to attain eternal salvation; but that otherwise it was utterly impossible for them to be reconciled to God, even if they should kindle a thousand altars and a thousand high altars to Him. 1.64. 'For we,' said I, 'have ascertained beyond doubt that God is much rather displeased with the sacrifices which you offer, the time of sacrifices having now passed away; and because ye will not acknowledge that the time for offering victims is now past, therefore the temple shall be destroyed, and the abomination of desolation shall stand in the holy place; and then the Gospel shall be preached to the Gentiles for a testimony against you, that your unbelief may be judged by their faith. For the whole world at different times suffers under various maladies, either spreading generally over all, or affecting specially. Therefore it needs a physician to visit it for its salvation. We therefore bear witness to you, and declare to you what has been hidden from every one of you. It is for you to consider what is for your advantage.' 1.65. When I had thus spoken, the whole multitude of the priests were in a rage, because I had foretold to them the overthrow of the temple. Which when Gamaliel, a chief of the people, saw - who was secretly our brother in the faith, but by our advice remained among them - because they were greatly enraged and moved with intense fury against us, he stood up, and said, Acts 5:35-39 'Be quiet for a little, O men of Israel, for you do not perceive the trial which hangs over you. Wherefore refrain from these men; and if what they are engaged in be of human counsel, it will soon come to an end; but if it be from God, why will you sin without cause, and prevail nothing? For who can overpower the will of God? Now therefore, since the day is declining towards evening, I shall myself dispute with these men tomorrow, in this same place, in your hearing, so that I may openly oppose and clearly confute every error.' By this speech of his their fury was to some extent checked, especially in the hope that next day we should be publicly convicted of error; and so he dismissed the people peacefully. 1.66. Now when we had come to our James, while we detailed to him all that had been said and done, we supped, and remained with him, spending the whole night in supplication to Almighty God, that the discourse of the approaching disputation might show the unquestionable truth of our faith. Therefore, on the following day, James the bishop went up to the temple with us, and with the whole church. There we found a great multitude, who had been waiting for us from the middle of the night. Therefore we took our stand in the same place as before, in order that, standing on an elevation, we might be seen by all the people. Then, when profound silence was obtained, Gamaliel, who, as we have said, was of our faith, but who by a dispensation remained among them, that if at any time they should attempt anything unjust or wicked against us, he might either check them by skillfully adopted counsel, or might warn us, that we might either be on our guard or might turn it aside;- he therefore, as if acting against us, first of all looking to James the bishop, addressed him in this manner:- 1.67. 'If I, Gamaliel, deem it no reproach either to my learning or to my old age to learn something from babes and unlearned ones, if haply there be anything which it is for profit or for safety to acquire (for he who lives reasonably knows that nothing is more precious than the soul), ought not this to be the object of love and desire to all, to learn what they do not know, and to teach what they have learned? For it is most certain that neither friendship, nor kindred, nor lofty power, ought to be more precious to men than truth. Therefore you, O brethren, if you know anything more, shrink not from laying it before the people of God who are present, and also before your brethren; while the whole people shall willingly and in perfect quietness hear what you say. For why should not the people do this, when they see even me equally with themselves willing to learn from you, if haply God has revealed something further to you? But if you in anything are deficient, be not ye ashamed in like manner to be taught by us, that God may fill up whatever is wanting on either side. But if any fear now agitates you on account of some of our people whose minds are prejudiced against you, and if through fear of their violence you dare not openly speak your sentiments, in order that I may deliver you from this fear, I openly swear to you by Almighty God, who lives for ever, that I will suffer no one to lay hands upon you. Since, then, you have all this people witnesses of this my oath, and you hold the covet of our sacrament as a fitting pledge, let each one of you, without any hesitation, declare what he has learned; and let us, brethren, listen eagerly and in silence.' 1.68. These sayings of Gamaliel did not much please Caiaphas; and holding him in suspicion, as it seemed, he began to insinuate himself cunningly into the discussions: for, smiling at what Gamaliel had said, the chief of the priests asked of James, the chief of the bishops, that the discourse concerning Christ should not be drawn but from the Scriptures; 'that we may know,' said he, 'whether Jesus be the very Christ or no.' Then said James, 'We must first inquire from what Scriptures we are especially to derive our discussion.' Then he, with difficulty, at length overcome by reason, answered, that it must be derived from the law; and afterwards he made mention also of the prophets. 1.69. To him our James began to show, that whatsoever things the prophets say they have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings, in what way, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fulfilled all the prophecies which related to His humble advent. For he showed that two advents of Him are foretold: one in humiliation, which He has accomplished; the other in glory, which is hoped for to be accomplished, when He shall come to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning these things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither receive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this also: 'Do not think that we speak of two unbegotten Gods, or that one is divided into two, or that the same is made male and female. But we speak of the only-begotten Son of God, not sprung from another source, but ineffably self-originated; and in like manner we speak of the Paraclete.' But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive baptism. 1.70. And when matters were at that point that they should come and be baptized, some one of our enemies, entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are you led headlong by most miserable men, who are deceived by Simon, a magician.' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult, so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What are you doing? Why do you hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. 1.71. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled there. And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God. |
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53. Anon., 2 Enoch, 30.16
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