1. Hebrew Bible, Deuteronomy, 17.7 (9th cent. BCE - 3rd cent. BCE)
| 17.7. יַד הָעֵדִים תִּהְיֶה־בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ | 17.7. The hand of the witnesses shall be first upon him to put him to death, and afterward the hand of all the people. So thou shalt put away the evil from the midst of thee." |
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2. Hebrew Bible, Exodus, 21.33-21.34 (9th cent. BCE - 3rd cent. BCE)
| 21.33. וְכִי־יִפְתַּח אִישׁ בּוֹר אוֹ כִּי־יִכְרֶה אִישׁ בֹּר וְלֹא יְכַסֶּנּוּ וְנָפַל־שָׁמָּה שּׁוֹר אוֹ חֲמוֹר׃ 21.34. בַּעַל הַבּוֹר יְשַׁלֵּם כֶּסֶף יָשִׁיב לִבְעָלָיו וְהַמֵּת יִהְיֶה־לּוֹ׃ | 21.33. And if a man shall open a pit, or if a man shall dig a pit and not cover it, and an ox or an ass fall therein," 21.34. the owner of the pit shall make it good; he shall give money unto the owner of them, and the dead beast shall be his." |
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3. Hebrew Bible, Genesis, None (9th cent. BCE - 3rd cent. BCE)
| 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ | 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." |
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4. Hebrew Bible, Job, 3.1, 4.3 (9th cent. BCE - 3rd cent. BCE)
| 4.3. הִנֵּה יִסַּרְתָּ רַבִּים וְיָדַיִם רָפוֹת תְּחַזֵּק׃ | 4.3. Behold, thou hast instructed many, And thou hast strengthened the weak hands." |
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5. Hebrew Bible, Leviticus, 10.14, 19.14, 26.11-26.12 (9th cent. BCE - 3rd cent. BCE)
| 10.14. וְאֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה תֹּאכְלוּ בְּמָקוֹם טָהוֹר אַתָּה וּבָנֶיךָ וּבְנֹתֶיךָ אִתָּךְ כִּי־חָקְךָ וְחָק־בָּנֶיךָ נִתְּנוּ מִזִּבְחֵי שַׁלְמֵי בְּנֵי יִשְׂרָאֵל׃ 19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ 26.12. וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ | 10.14. And the breast of waving and the thigh of heaving shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee; for they are given as thy due, and thy sons’due, out of the sacrifices of the peace-offerings of the children of Israel." 19.14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD." 26.11. And I will set My tabernacle among you, and My soul shall not abhor you." 26.12. And I will walk among you, and will be your God, and ye shall be My people." |
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6. Hebrew Bible, Malachi, 3.2-3.4, 3.14-3.15 (9th cent. BCE - 3rd cent. BCE)
| 3.2. וּמִי מְכַלְכֵּל אֶת־יוֹם בּוֹאוֹ וּמִי הָעֹמֵד בְּהֵרָאוֹתוֹ כִּי־הוּא כְּאֵשׁ מְצָרֵף וּכְבֹרִית מְכַבְּסִים׃ 3.2. וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וִיצָאתֶם וּפִשְׁתֶּם כְּעֶגְלֵי מַרְבֵּק׃ 3.3. וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת־בְּנֵי־לֵוִי וְזִקַּק אֹתָם כַּזָּהָב וְכַכָּסֶף וְהָיוּ לַיהוָה מַגִּישֵׁי מִנְחָה בִּצְדָקָה׃ 3.4. וְעָרְבָה לַיהוָה מִנְחַת יְהוּדָה וִירוּשָׁלִָם כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמֹנִיּוֹת׃ 3.14. אֲמַרְתֶּם שָׁוְא עֲבֹד אֱלֹהִים וּמַה־בֶּצַע כִּי שָׁמַרְנוּ מִשְׁמַרְתּוֹ וְכִי הָלַכְנוּ קְדֹרַנִּית מִפְּנֵי יְהוָה צְבָאוֹת׃ 3.15. וְעַתָּה אֲנַחְנוּ מְאַשְּׁרִים זֵדִים גַּם־נִבְנוּ עֹשֵׂי רִשְׁעָה גַּם בָּחֲנוּ אֱלֹהִים וַיִּמָּלֵטוּ׃ | 3.2. But who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner’s fire, and like fullers’soap;" 3.3. And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver; and there shall be they that shall offer unto the LORD offerings in righteousness." 3.4. Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in ancient years. 3.14. Ye have said: ‘It is vain to serve God; and what profit is it that we have kept His charge, and that we have walked mournfully because of the LORD of hosts?" 3.15. And now we call the proud happy; yea, they that work wickedness are built up; yea, they try God, and are delivered.’" |
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7. Hebrew Bible, Psalms, 94.1 (9th cent. BCE - 3rd cent. BCE)
| 94.1. אֵל־נְקָמוֹת יְהוָה אֵל נְקָמוֹת הוֹפִיַע׃ 94.1. הֲיֹסֵר גּוֹיִם הֲלֹא יוֹכִיחַ הַמְלַמֵּד אָדָם דָּעַת׃ | 94.1. O LORD, Thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth." |
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8. Hebrew Bible, 2 Samuel, 7.11, 7.13 (8th cent. BCE - 5th cent. BCE)
| 7.11. וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.13. הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ | 7.11. and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house." 7.13. He shall build a house for my name, and I will make firm the throne of his kingdom for ever." |
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9. Hebrew Bible, Isaiah, 6.9-6.10, 54.11-54.14 (8th cent. BCE - 5th cent. BCE)
| 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 54.11. עֲנִיָּה סֹעֲרָה לֹא נֻחָמָה הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ וִיסַדְתִּיךְ בַּסַּפִּירִים׃ 54.12. וְשַׂמְתִּי כַּדְכֹד שִׁמְשֹׁתַיִךְ וּשְׁעָרַיִךְ לְאַבְנֵי אֶקְדָּח וְכָל־גְּבוּלֵךְ לְאַבְנֵי־חֵפֶץ׃ 54.13. וְכָל־בָּנַיִךְ לִמּוּדֵי יְהוָה וְרַב שְׁלוֹם בָּנָיִךְ׃ 54.14. בִּצְדָקָה תִּכּוֹנָנִי רַחֲקִי מֵעֹשֶׁק כִּי־לֹא תִירָאִי וּמִמְּחִתָּה כִּי לֹא־תִקְרַב אֵלָיִךְ׃ | 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 54.11. O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires." 54.12. And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones." 54.13. And all thy children shall be taught of the LORD; and great shall be the peace of thy children." 54.14. In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, And from ruin, for it shall not come near thee." |
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10. Hebrew Bible, Jeremiah, 1.10 (8th cent. BCE - 5th cent. BCE)
| 1.10. See, I have this day set thee over the nations and over the kingdoms, To root out and to pull down, And to destroy and to overthrow; To build, and to plant." |
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11. Hebrew Bible, 1 Chronicles, 17.10, 17.12, 22.14-22.16, 29.2 (5th cent. BCE - 3rd cent. BCE)
| 17.12. הוּא יִבְנֶה־לִּי בָּיִת וְכֹנַנְתִּי אֶת־כִּסְאוֹ עַד־עוֹלָם׃ 22.14. וְהִנֵּה בְעָנְיִי הֲכִינוֹתִי לְבֵית־יְהוָה זָהָב כִּכָּרִים מֵאָה־אֶלֶף וְכֶסֶף אֶלֶף אֲלָפִים כִּכָּרִים וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִשְׁקָל כִּי לָרֹב הָיָה וְעֵצִים וַאֲבָנִים הֲכִינוֹתִי וַעֲלֵיהֶם תּוֹסִיף׃ 22.15. וְעִמְּךָ לָרֹב עֹשֵׂי מְלָאכָה חֹצְבִים וְחָרָשֵׁי אֶבֶן וָעֵץ וְכָל־חָכָם בְּכָל־מְלָאכָה׃ 22.16. לַזָּהָב לַכֶּסֶף וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִסְפָּר קוּם וַעֲשֵׂה וִיהִי יְהוָה עִמָּךְ׃ 29.2. וּכְכָל־כֹּחִי הֲכִינוֹתִי לְבֵית־אֱלֹהַי הַזָּהָב לַזָּהָב וְהַכֶּסֶף לַכֶּסֶף וְהַנְּחֹשֶׁת לַנְּחֹשֶׁת הַבַּרְזֶל לַבַּרְזֶל וְהָעֵצִים לָעֵצִים אַבְנֵי־שֹׁהַם וּמִלּוּאִים אַבְנֵי־פוּךְ וְרִקְמָה וְכֹל אֶבֶן יְקָרָה וְאַבְנֵי־שַׁיִשׁ לָרֹב׃ 29.2. וַיֹּאמֶר דָּוִיד לְכָל־הַקָּהָל בָּרְכוּ־נָא אֶת־יְהוָה אֱלֹהֵיכֶם וַיְבָרֲכוּ כָל־הַקָּהָל לַיהוָה אֱלֹהֵי אֲבֹתֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ לַיהוָה וְלַמֶּלֶךְ׃ | 17.10. even from the day that I commanded judges to be over My people Israel; and I will subdue all thine enemies. Moreover I tell thee that the LORD will build thee a house." 17.12. He shall build Me a house, and I will establish his throne for ever." 22.14. Now, behold, in my straits I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight, for it is in abundance; timber also and stone have I prepared; and thou mayest add thereto." 22.15. Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all men that are skilful in any manner of work;" 22.16. of the gold, the silver, and the brass, and the iron, there is no number. Arise and be doing, and the LORD be with thee.’" 29.2. Now I have prepared with all my might for the house of my God the gold for the things of gold, and the silver for the things of silver, and the brass for the things of brass, the iron for the things of iron, and wood for the things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance." |
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12. Dead Sea Scrolls, Community Rule, 5.5-5.6, 9.16, 11.6-11.7 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, Hodayot, 11.20-11.21 (2nd cent. BCE - 1st cent. CE)
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14. Dead Sea Scrolls, Hodayot, 11.20-11.21 (2nd cent. BCE - 1st cent. CE)
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15. Septuagint, Ecclesiasticus (Siracides), 40.27, 49.16, 51.25 (2nd cent. BCE - 2nd cent. BCE)
| 40.27. The fear of the Lord is like a garden of blessing,and covers a man better than any glory. 49.16. Shem and Seth were honored among men,and Adam above every living being in the creation. 51.25. I opened my mouth and said,Get these things for yourselves without money. |
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16. Septuagint, Wisdom of Solomon, 49.16 (2nd cent. BCE - 1st cent. BCE)
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17. Philo of Alexandria, On The Embassy To Gaius, 184 (1st cent. BCE - missingth cent. CE)
| 184. Having these ideas in my mind, I resisted the sanguine hopes of the others, and had no rest in my mind day or night. But while I was thus giving way to despondency and lamenting over my ignorance of the future (for it was not safe to postpone matters), on a sudden another most grievous and unexpected calamity fell upon us, bringing danger not on one section of the Jews only, but on all the nation together. |
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18. Anon., Epistle of Barnabas, 6.15 (1st cent. CE - 2nd cent. CE)
| 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. |
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19. Ignatius, To The Ephesians, 9.1 (1st cent. CE - 2nd cent. CE)
| 9.1. But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God. |
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20. Josephus Flavius, Jewish Antiquities, 18.261 (1st cent. CE - 1st cent. CE)
| 18.261. 2. Hereupon Caius, taking it very heinously that he should be thus despised by the Jews alone, sent Petronius to be president of Syria, and successor in the government to Vitellius, and gave him order to make an invasion into Judea, with a great body of troops; and if they would admit of his statue willingly, to erect it in the temple of God; but if they were obstinate, to conquer them by war, and then to do it. |
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21. New Testament, 1 Peter, 1.7, 2.3-2.10 (1st cent. CE - 1st cent. CE)
| 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 2.3. if indeed you have tasted that the Lord is gracious: 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. |
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22. New Testament, 1 Corinthians, 1.2, 1.10, 1.11, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.28, 1.30, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 4.1, 4.21, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.13, 6, 6.2, 6.3, 6.9, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 8.1-11.1, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9.13, 9.24, 10.4, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23-11.1, 11.10, 11.27, 11.28, 11.29, 11.30, 11.31, 12, 12.7, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 13, 14, 15, 15.5, 15.45, 15.46, 15.51, 15.53, 16.15 (1st cent. CE - 1st cent. CE)
| 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. |
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23. New Testament, 1 Thessalonians, 1.5-1.6, 4.8 (1st cent. CE - 1st cent. CE)
| 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. |
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24. New Testament, 1 Timothy, 1.2, 2.8, 4.1, 4.15, 5.8 (1st cent. CE - 1st cent. CE)
| 1.2. to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.15. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. 5.8. But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. |
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25. New Testament, 2 Corinthians, 1.21, 1.22, 2.11, 2.15, 3, 3.8, 3.17, 3.18, 4.1, 4.2, 4.3, 4.4, 4.7, 4.10, 4.16, 5.1, 5.2, 5.3, 5.4, 5.5, 6.14, 6.14-7.1, 6.15, 6.16, 7.1, 8, 9, 9.13, 9.14, 11.3, 11.13, 11.14, 12.2, 12.3, 12.4, 12.7, 12.9, 13.2, 13.3, 13.4, 13.5 (1st cent. CE - 1st cent. CE)
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26. New Testament, 2 Thessalonians, 2.1-2.12 (1st cent. CE - 1st cent. CE)
| 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 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. 2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction 2.4. he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. 2.5. Don't you remember that, when I was still with you, I told you these things? 2.6. Now you know what is restraining him, to the end that he may be revealed in his own season. 2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. 2.8. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; 2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders 2.10. and with all deception of wickedness for those who are being lost, because they didn't receive the love of the truth, that they might be saved. 2.11. Because of this, God sends them a working of error, that they should believe a lie; 2.12. that they all might be judged who didn't believe the truth, but had pleasure in unrighteousness. |
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27. New Testament, Acts, 2.30-2.32, 6.13-6.14, 7.56, 8.9, 8.11, 8.35, 9.4, 12.4-12.5, 13.22-13.23, 15.16, 15.20, 15.25-15.26, 15.29 (1st cent. CE - 2nd cent. CE)
| 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. 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us. 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. |
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28. New Testament, Apocalypse, 14.1, 21.8, 21.14 (1st cent. CE - 1st cent. CE)
| 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 21.14. The wall of the city had twelve foundations, and on them twelve names of the twelve Apostles of the Lamb. |
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29. New Testament, Colossians, 1.12-1.13, 1.15, 1.18-1.19, 1.28, 2.9, 3.16 (1st cent. CE - 1st cent. CE)
| 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 2.9. For in him all the fullness of the Godhead dwells bodily 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. |
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30. New Testament, Ephesians, 1.5, 1.10, 1.23, 2.8-2.9, 2.11-2.22, 3.5, 3.19-3.21, 4.7-4.16, 4.22 (1st cent. CE - 1st cent. CE)
| 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 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; 1.23. which is his body, the fullness of him who fills all in all. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; |
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31. New Testament, Galatians, 1.1, 1.16, 1.23, 2.11-2.14, 2.20, 3.26-3.27, 5.5, 5.17, 5.22, 6.1 (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) 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. |
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32. New Testament, Hebrews, 2.17, 3.1-3.6, 3.14, 8.1-8.6, 8.8-8.11, 8.13, 9.11 (1st cent. CE - 1st cent. CE)
| 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 3.14. For we have become partakers of Christ, if we hold fast the beginning of our confidence firm to the end: 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 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain. 8.6. But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covet, which has been enacted on better promises. 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.13. In that he says, "A new covet," he has made the first old. But that which is becoming old and grows aged is near to vanishing away. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation |
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33. New Testament, Philippians, 2.6, 2.13, 2.17, 3.21, 4.18 (1st cent. CE - 1st cent. CE)
| 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.13. For it is God who works in you both to will and to work, for his good pleasure. 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. 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. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. |
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34. New Testament, Romans, 1.9, 2.12, 3.2, 3.24-3.28, 4.2, 5.5, 6.3-6.5, 8.4-8.9, 8.11, 8.26-8.27, 8.29, 9.4, 12.1, 12.3, 12.5-12.8, 13.14, 15.20, 15.25-15.32, 16.5 (1st cent. CE - 1st cent. CE)
| 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 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. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 4.2. For if Abraham was justified by works, he has something to boast about, but not toward God. 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 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. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 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. 8.11. 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. 8.26. 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. 8.29. 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. 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. 15.20. yes, making it my aim to preach the gospel, not where Christ was already named, that I might not build on another's foundation. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.28. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. 15.29. I know that, when I come to you, I will come in the fullness of the blessing of the gospel of Christ. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 15.32. that I may come to you in joy through the will of God, and together with you, find rest. 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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35. New Testament, John, 1.5, 2.18-2.22, 4.21 (1st cent. CE - 1st cent. CE)
| 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 2.18. The Jews therefore answered him, "What sign do you show us, seeing that you do these things? 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. |
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36. New Testament, Luke, 22.20 (1st cent. CE - 1st cent. CE)
| 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. |
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37. New Testament, Mark, 9.43-9.45, 14.58, 15.29 (1st cent. CE - 1st cent. CE)
| 9.43. If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire 9.44. 'where their worm doesn't die, and the fire is not quenched.' 9.45. If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched -- 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days |
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38. New Testament, Matthew, 5.2, 5.5, 15.20, 25.1-25.13, 26.41, 26.61, 27.40 (1st cent. CE - 1st cent. CE)
| 5.2. He opened his mouth and taught them, saying 5.5. Blessed are the gentle, For they shall inherit the earth. 15.20. These are the things which defile the man; but to eat with unwashed hands doesn't defile the man. 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.61. and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.' 27.40. and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross! |
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39. Anon., Genesis Rabba, 8.1, 21.3 (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. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. | 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]..." 21.3. ...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]." |
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40. Hippolytus, Apostolic Tradition, 35 (2nd cent. CE - 3rd cent. CE)
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41. Irenaeus, Refutation of All Heresies, 4.18.5, 5.2.2-5.2.3, 5.3, 5.3.3, 5.6.2, 5.9.1-5.9.4, 5.35.2 (2nd cent. CE - 3rd cent. CE)
| 5.3. Adopting these and such like (opinions), these most marvellous Gnostics, inventors of a novel grammatical art, magnify Homer as their prophet- as one, (according to them,) who, after the mode adopted in the mysteries, announces these truths; and they mock those who are not indoctrinated into the holy Scriptures, by betraying them into such notions. They make, however, the following assertion: he who says that all things derive consistence from one, is in error; but he who says that they are of three, is in possession of the truth, and will furnish a solution of the (phonomena of the) universe. For there is, says (the Naassene), one blessed nature of the Blessed Man, of him who is above, (namely) Adam; and there is one mortal nature, that which is below; and there is one kingless generation, which is begotten above, where, he says, is Mariam the sought-for one, and Iothor the mighty sage, and Sephora the gazing one, and Moses whose generation is not in Egypt, for children were born unto him in Madian; and not even this, he says, has escaped the notice of the poets. Threefold was our partition; each obtained His meed of honour due. For, says he, it is necessary that the magnitudes be declared, and that they thus be declared by all everywhere, in order that hearing they may not hear, and seeing they may not see. Matthew 13:13 For if, he says, the magnitudes were not declared, the world could not have obtained consistence. These are the three tumid expressions (of these heretics), Caulacau, Saulasu, Saulasu . Saulasu, i.e., Adam, who is farthest above; Saulasau, that is, the mortal one below; Zeesar, that is, Jordan that flows upwards. This, he says, is the hermaphrodite man (present) in all. But those who are ignorant of him, call him Geryon with the threefold body - Geryon, i.e., as if (in the sense of) flowing from earth - but (whom) the Greeks by common consent (style) celestial horn of the moon, because he mixed and blended all things in all. For all things, he says, were made by him, and not even one thing was made without him, and what was made in him is life. John 1:3-4 This, says he, is the life, the ineffable generation of perfect men, which was not known by preceding generations. But the passage, nothing was made without him, refers to the formal world, for it was created without his instrumentality by the third and fourth (of the quaternion named above). For says he, this is the cup Condy, out of which the king, while he quaffs, draws his omens. Genesis 44:2-5 This, he says, has been discovered hid in the beauteous seeds of Benjamin. And the Greeks likewise, he says, speak of this in the following terms:- Water to the raging mouth bring; you slave, bring wine; Intoxicate and plunge me into stupor. My tankard tells me The sort I must become. This, says he, was alone sufficient for its being understood by men; (I mean) the cup of Anacreon declaring, (albeit) mutely, an ineffable mystery. For dumb, says he, is Anacreon's cup; and (yet) Anacreon affirms that it speaks to himself, in language mute, as to what sort he must become - that is spiritual, not carnal - if he shall listen in silence to the concealed mystery. And this is the water in those fair nuptials which Jesus changing made into wine. This, he says, is the mighty and true beginning of miracles which Jesus performed in Cana of Galilee, and (thus) manifested the kingdom of heaven. This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal. This is, he says, the great and ineffable mystery of the Samothracians, which it is allowable, he says, for us only who are initiated to know. For the Samothracians expressly hand down, in the mysteries that are celebrated among them, that (same) Adam as the primal man. And habitually there stand in the temple of the Samothracians two images of naked men, having both hands stretched aloft towards heaven, and their pudenda erecta, as with the statue of Mercury on Mount Cyllene. And the aforesaid images are figures of the primal man, and of that spiritual one that is born again, in every respect of the same substance with that man. This, he says, is what is spoken by the Saviour: If you do not drink my blood, and eat my flesh, you will not enter into the kingdom of heaven; but even though, He says, you drink of the cup which I drink of, whither I go, you cannot enter there. For He says He was aware of what sort of nature each of His disciples was, and that there was a necessity that each of them should attain unto His own peculiar nature. For He says He chose twelve disciples from the twelve tribes, and spoke by them to each tribe. On this account, He says, the preachings of the twelve disciples neither did all hear, nor, if they heard, could they receive. For the things that are not according to nature, are with them contrary to nature. This, he says, the Thracians who dwell around Haemus, and the Phrygians similarly with the Thracians, denominate Corybas, because, (though) deriving the beginning of his descent from the head above and from the unportrayed brain, and (though) permeating all the principles of the existing state of things, (yet) we do not perceive how and in what manner he comes down. This, says he, is what is spoken: We have heard his voice, no doubt, but we have not seen his shape. John 5:37 For the voice of him that is set apart and portrayed is heard; but (his) shape, which descends from above from the unportrayed one - what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is the god that inhabites the flood, according to the Psalter, and who speaks and cries from many waters. The many waters, he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, Preserve my only-begotten from the lions. In reply to him, it has, says he, been declared, Israel, you are my child: fear not; even though you pass through rivers, they shall not drown you; even though you pass through fire, it shall not scorch you. Isaiah 49:15 By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. You are mine; fear not. And again, he says, If a mother forget her children, so as not to have pity on them and give them food, I also will forget you. Adam, he says, speaks to his own men: But even though a woman forget these things, yet I will not forget you. I have painted you on my hands. In regard, however, of his ascension, that is his regeneration, that he may become spiritual, not carnal, the Scripture, he says, speaks (thus): Open the gates, you who are your rulers; and be lifted up, you everlasting doors, and the King of glory shall come in, that is a wonder of wonders. For who, he says, is this King of glory? A worm, and not a man; a reproach of man, and an outcast of the people; himself is the King of glory, and powerful in war. And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, Remember the conflict that exists in the body. Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, How terrible is this place! It is nought else than the house of God, and this (is) the gate of heaven. On account of this, he says, Jesus uses the words, I am the true gate. John 10:9; Matthew 7:13 Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissotly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal - who exclaim, Cause to cease, cause to cease the discord of the world, and make peace for those that are afar off, that is, for material and earthly beings; and peace for those that are near, Ephesians 2:17 that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also corpse- buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, You are whited sepulchres, full, he says, of dead men's bones within, Matthew 23:27 because there is not in you the living man. And again he exclaims, The dead shall start forth from the graves, Matthew 27:52-53 that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare. 2 Corinthians 12:2 These are, he says, what are by all called the secret mysteries, which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual. But the natural man receives not the things of the Spirit of God, for they are foolishness unto him. 1 Corinthians 2:13-14 And these are, he says, the ineffable mysteries of the Spirit, which we alone are acquainted with. Concerning these, he says, the Saviour has declared, No one can come unto me, except my heavenly Father draw some one unto me. John 6:44 For it is very difficult, he says, to accept and receive this great and ineffable mystery. And again, it is said, the Saviour has declared, Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that does the will of my Father which is in heaven. Matthew 7:21 And it is necessary that they who perform this (will), not hear it merely, should enter into the kingdom of heaven. And again, he says, the Saviour has declared, The publicans and the harlots go into the kingdom of heaven before you. Matthew 21:31 For the publicans, he says, are those who receive the revenues of all things; but we, he says, are the publicans, unto whom the ends of the ages have come. For the ends, he says, are the seeds scattered from the unportrayable one upon the world, through which the whole cosmical system is completed; for through these also it began to exist. And this, he says, is what has been declared: The sower went forth to sow. And some fell by the wayside, and was trodden down; and some on the rocky places, and sprang up, he says, and on account of its having no depth (of soil), it withered and died; and some, he says, fell on fair and good ground, and brought forth fruit, some a hundred, some sixty, and some thirty fold. Who has ears, he says, to hear, let him hear. The meaning of this, he says, is as follows, that none becomes a hearer of these mysteries, unless only the perfect Gnostics. This, he says, is the fair and good land which Moses speaks of: I will bring you into a fair and good land, into a land flowing with milk and honey. This, he says, is the honey and the milk, by tasting which those that are perfect become kingless, and share in the Pleroma. This, he says, is the Pleroma, through which all existent things that are produced have from the ingenerable one been both produced and completed. And this same (one) is styled also by the Phrygians unfruitful. For he is unfruitful when he is carnal, and causes the desire of the flesh. This, he says, is what is spoken: Every tree not producing good fruit, is cut down and cast into the fire. For these fruits, he says, are only rational living men, who enter in through the third gate. They say, forsooth, You devour the dead, and make the living; (but) if you eat the living, what will you do? They assert, however, that the living are rational faculties and minds, and men - pearls of that unportrayable one cast before the creature below. This, he says, is what (Jesus) asserts: Throw not that which is holy unto the dogs, nor pearls unto the swine. Now they allege that the work of swine and dogs is the intercourse of the woman with a man. And the Phrygians, he says, call this very one goat-herd (Aipolis), not because, he says, he is accustomed to feed the goats female and male, as the natural (men) use the name, but because, he says, he is Aipolis- that is, always ranging over - who both revolves and carries around the entire cosmical system by his revolutionary motion. For the word Polein signifies to turn and change things; whence, he says, they all call the twos centre of the heaven poles (Poloi). And the poet says:- What sea-born sinless sage comes hither, Undying Egyptian Proteus? He is not undone, he says, but revolves as it were, and goes round himself. Moreover, also, cities in which we dwell, because we turn and go round in them, are denominated Poleis. In this manner, he says, the Phrygians call this one Aipolis, inasmuch as he everywhere ceaselessly turns all things, and changes them into their own peculiar (functions). And the Phrygians style him, he says, very fruitful likewise, because, says he, more numerous are the children of the desolate one, than those of her which has an husband; that is, things by being born again become immortal and abide for ever in great numbers, even though the things that are produced may be few; whereas things carnal, he says, are all corruptible, even though very many things (of this type) are produced. For this reason, he says, Rachel wept for her children, and would not, says (the prophet), be comforted; sorrowing for them, for she knew, says he, that they are not. But Jeremiah likewise utters lamentation for Jerusalem below, not the city in Phoenicia, but the corruptible generation below. For Jeremiah likewise, he says, was aware of the Perfect Man, of him that is born again - of water and the Spirit not carnal. At least Jeremiah himself remarked: He is a man, and who shall know him? In this manner, (the Naassene) says, the knowledge of the Perfect Man is exceedingly profound, and difficult of comprehension. For, he says, the beginning of perfection is a knowledge of man, whereas knowledge of God is absolute perfection. The Phrygians, however, assert, he says, that he is likewise a green ear of grain reaped. And after the Phrygians, the Athenians, while initiating people into the Eleusinian rites, likewise display to those who are being admitted to the highest grade at these mysteries, the mighty, and marvellous, and most perfect secret suitable for one initiated into the highest mystic truths: (I allude to) an ear of grain in silence reaped. But this ear of grain is also (considered) among the Athenians to constitute the perfect enormous illumination (that has descended) from the unportrayable one, just as the Hierophant himself (declares); not, indeed, emasculated like Attis, but made a eunuch by means of hemlock, and despising all carnal generation. (Now) by night in Eleusis, beneath a huge fire, (the Celebrant) enacting the great and secret mysteries, vociferates and cries aloud, saying, August Brimo has brought forth a consecrated son, Brimus; that is, a potent (mother has been delivered of) a potent child. But revered, he says, is the generation that is spiritual, heavenly, from above, and potent is he that is so born. For the mystery is called Eleusin and Anactorium. Eleusin, because, he says, we who are spiritual come flowing down from Adam above; for the word eleusesthai is, he says, of the same import with the expression to come. But Anactorium is of the same import with the expression to ascend upwards. This, he says, is what they affirm who have been initiated in the mysteries of the Eleusinians. It is, however, a regulation of law, that those who have been admitted into the lesser should again be initiated into the Great Mysteries. For greater destinies obtain greater portions. But the inferior mysteries, he says, are those of Proserpine below; in regard of which mysteries, and the path which leads there, which is wide and spacious, and conducts those that are perishing to Proserpine, the poet likewise says:- But under her a fearful path extends, Hollow miry, yet best guide to Highly-honoured Aphrodite's lovely grove. These, he says, are the inferior mysteries, those appertaining to carnal generation. Now, those men who are initiated into these inferior (mysteries) ought to pause, and (then) be admitted into the great (and) heavenly (ones). For they, he says, who obtain their shares (in this mystery), receive greater portions. For this, he says, is the gate of heaven; and this a house of God, where the Good Deity dwells alone. And into this (gate), he says, no unclean person shall enter, nor one that is natural or carnal; but it is reserved for the spiritual only. And those who come hither ought to cast off their garments, and become all of them bridegrooms, emasculated through the virginal spirit. For this is the virgin who carries in her womb and conceives and brings forth a son, not animal, not corporeal, but blessed for evermore. Concerning these, it is said, the Saviour has expressly declared that straight and narrow is the way that leads unto life, and few there are that enter upon it; whereas broad and spacious is the way that leads unto destruction, and many there are that pass through it. |
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42. Irenaeus, Demonstration of The Apostolic Teaching, 42 (2nd cent. CE - 2nd cent. CE)
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43. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש | 38b. bhis torsowas fashioned from dust taken bfrom Babylonia, and his headwas fashioned from dust taken bfrom Eretz Yisrael,the most important land, band his limbswere fashioned from dust taken bfrom the rest of the landsin the world. With regard to bhis buttocks, Rav Aḥa says:They were fashioned from dust taken bfrom Akra De’agma,on the outskirts of Babylonia., bRabbi Yoḥa bar Ḥanina says: Daytime is twelve hourslong, and the day Adam the first man was created was divided as follows: In the bfirst hourof the day, bhis dust was gathered.In the bsecond,an undefined bfigure was fashioned.In the bthird, his limbs were extended.In the bfourth, a soul was cast into him.In the bfifth, he stood on his legs.In the bsixth, he calledthe creatures by the bnameshe gave them. In the bseventh, Eve was paired with him.In the beighth, they arose to the bed two, and descended four,i.e., Cain and Abel were immediately born. In the bninth, he was commanded not to eat of the Treeof Knowledge. In the btenth, he sinned.In the beleventh, he was judged.In the btwelfth, he was expelled and leftthe Garden of Eden, bas it is stated: “But man abides not in honor;he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., bRami bar Ḥama saysin explanation of the end of that verse: bA wild animal does not have power over a person unlessthat person bseems tothe wild animal blike an animal, as it is stated: “He is like the beasts that perish.” /b,The Gemara presents ba mnemonicfor the statements that follow: bAt the time, to the end, Aramaic. Rav Yehuda saysthat bRav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them:If byou agree, let us fashion a person in our image.The angels bsaid before him: Master of the Universe, what are the actions ofthis person You suggest to create? God bsaid to them: His actions are such and such,according to human nature.,The angels bsaid before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?”(Psalms 8:5), i.e., a creature such as this is not worth creating. God boutstretched His small finger among them and burned themwith fire. bAnd the sameoccurred with ba second groupof angels. The bthird groupof angels that He asked bsaid before Him: Master of the Universe, the firsttwo groups bwho spoketheir mind bbefore You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do.God then created the first person., bWhenhistory barrived atthe time of bthe people of the generation of the flood and the people of the generation of the dispersion,i.e., the Tower of Babel, bwhose actions were ruinous,the angels bsaid before God: Master of the Universe, didn’t thefirst set of angels bspeak appropriately before You,that human beings are not worthy of having been created? God bsaid to themconcerning humanity: b“Even to your old age I am the same; and even to hoar hairs will I suffer you;I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., bRav Yehuda saysthat bRav says: Adam the firstman spanned bfrom one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other”(Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me”(Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., bRabbi Elazar says:The height of bAdam the firstman bwas from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.”Adam stood “upon the earth” and rose to the end of the heavens. bOnceAdam bsinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created meand laid Your hand upon me.” The Gemara asks: The interpretations of bthe verses contradict each other.The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: bThis and that,from one end of the world to another and from the earth until the heavens, bare one measure,i.e., the same distance., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bspoke in the language of Aramaic, as it is statedin the chapter of Psalms speaking in the voice of Adam: b“How weighty also are Your thoughts to me, O God”(Psalms 139:17)., bAnd this,i.e., that the verse in Psalms is stated by Adam, is what bReish Lakish says: Whatis the meaning of that bwhich is written: “This is the book of the generations of Adam”(Genesis 5:1)? This verse bteaches that the Holy One, Blessed be He, showedAdam bevery generation and itsTorah binterpreters, every generation and its wise ones. When he arrived athis vision of bthe generation of Rabbi Akiva,Adam bwas gladdened by his Torah, and saddened by hismanner of bdeath. He said: “How weighty also are Your thoughts to me, O God,”i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., bAnd Rav Yehuda saysthat bRav says: Adam the firstman bwas a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”?(Genesis 3:9), meaning, to bwhere has your heart turned,indicating that Adam turned from the path of truth. bRabbi Yitzḥak says: He wasone who bdrew his foreskinforward, so as to remove any indication that he was circumcised. It bis written here: “And they like men [ iadam /i] have transgressed the covet”(Hosea 6:7), bandit bis written there:“And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; bhe has broken My covet”(Genesis 17:14)., bRav Naḥman says: He was a denier of the fundamental principleof belief in God. It bis written here:“And they like men [ iadam /i] bhave transgressed the covet,” andit bis written there: “He has broken My covet,”and it is written in a third verse: b“And then they shall answer: Because they have forsaken the covet of the Lord their Godand worshipped other gods and served them” (Jeremiah 22:9).,§ bWe learnedin a mishna bthere(Avot 2:14): bRabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ ila’apikoros /i]. Rabbi Yoḥa says:This was btaught onlywith regard to ba gentile heretic, butnot with regard to ba Jewish heretic,as one should not respond to him. bAll the more so,if one does respond bhe will become more heretical.His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., bRabbi Yoḥa says: Any placein the Bible from bwhere the hereticsattempt to bprove their heresy,i.e., that there is more than one god, bthe response to theirclaim is balongside them,i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b“Let us make man in our image”(Genesis 1:26), employing the plural, bbut itthen bstates: “And God created man in His image”(Genesis 1:27), employing the singular. The verse states that God said: b“Come, let us go down and there confound their language”(Genesis 11:7), but it also states: b“And the Lord came down to see the city and the tower”(Genesis 11:5). The verse states in the plural: b“There God was revealed [ iniglu /i] to himwhen he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b“To God Who answers [ ihaoneh /i] me in the day of my distress”(Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b“For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?”(Deuteronomy 4:7), where the term “near” is written in plural, ikerovim /i, but the term “upon Him” is written in singular. Another verse states: b“And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?”(II Samuel 7:23), where the term “went” is written in plural, ihalekhu /i, but the term “Himself” is written in singular. Another verse states: “I beheld btill thrones were placed, and one that was ancient of days did sit”(Daniel 7:9); where the term “thrones” is written in plural, ikharsavan /i, but the term “sit” is written in singular.,The Gemara asks: bWhy do Ineed btheseinstances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is bin accordance withthe statement bof Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above,i.e., the angels, bas it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones”(Daniel 4:14).,The Gemara clarifies: This bworks out well foralmost ballthe verses, as they describe an action taken by God, but bwhat is there to sayconcerning the verse: “I beheld btill thrones were placed”?The Gemara answers: bOnethrone is bfor Him and onethrone is bfor David,i.e., the messiah, bas it is taughtin a ibaraita /i: bOnethrone is bfor Him and onethrone is bfor David;this is bthe statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presenceby equating God with a person? bRather,the correct interpretation is that both thrones are for God, as bonethrone is bfor judgment and onethrone is bfor righteousness. /b,The Gemara asks: Did Rabbi Akiva bacceptthis explanation bfromRabbi Yosei bordid he bnot accept it from him?The Gemara suggests: bComeand bheara proof to the matter from what was taught in another ibaraita /i, bas it is taughtin a ibaraita /i: bOnethrone is bfor judgment and onethrone is bfor righteousness;this is bthe statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near,i.e., discussing, matters of iaggada /i? Go neartractates iNega’imand iOholot /i,which examine the complex ihalakhotof ritual purity, where your knowledge is unparalleled. bRather,the correct interpretation is that while both thrones are for God, boneis bfor a throne and oneis bfor a stool.There is ba throne for God to sit upon, and a stoolthat serves bas His footstool. /b, bRav Naḥman says: This one,i.e., any person, bwho knowshow bto respond to the hereticsas effectively bas Rav Idit should respondto them, bbut ifhe does bnotknow, he bshould not respondto them. The Gemara relates: bA certain heretic said to Rav Idit:It bis writtenin the verse concerning God: b“And to Moses He said: Come up to the Lord”(Exodus 24:1). The heretic raised a question: bIt should havestated: bCome up to Me.Rav Idit bsaid to him: Thisterm, “the Lord,” in that verse bisreferring to the angel bMetatron, whose name is like the name of his Master, as it is written:“Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, bfor My name is in him”(Exodus 23:20–21).,The heretic said to him: bIf so,if this angel is equated with God, bwe should worship himas we worship God. Rav Idit said to him: It bis written: “Do not defy [ itammer /i] him,”which alludes to: bDo not replace Me [ itemireni /i] with him.The heretic said to him: bIf so, why do Ineed the clause b“For he will not pardon your transgression”?Rav Idit bsaid to him: We believe that we did not acceptthe angel beven as a guide [ ibefarvanka /i]for the journey, bas it is written: “And he said to him: If Your Presence go not with meraise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: bA certain heretic said to Rabbi Yishmael, son of Rabbi Yosei:It bis written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lordout of heaven” (Genesis 19:24). The heretic raised the question: bIt should havestated: bFrom Himout of heaven. bA certain launderer said toRabbi Yishmael: bLeave him be; I will respond to him.This is bas it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech,hearken to my speech” (Genesis 4:23). One can raise the question: bIt should havebeen written: bMy wives,and not: “Wives of Lemech.” bRather, it isthe style of bthe verseto bspeak in thismanner. bHere too, it isthe style of bthe verseto bspeak in thismanner. Rabbi Yishmael bsaid tothe launderer: bFrom where did youhear bthisinterpretation? The launderer bsaid to him: I heard it at the lecture of Rabbi Meir. /b,The Gemara comments: This is bas Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third ihalakha /i, one-third iaggada /i,and bone-third parables. And Rabbi Yoḥa says: Rabbi Meir had,i.e., taught, bthree hundred parables of foxes, and we have only three. /b |
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44. Diogenes Laertius, Lives of The Philosophers, 7.122 (3rd cent. CE - 3rd cent. CE)
| 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. |
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45. Anon., Hekhalot Rabbati, 252-277, 251
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