1. Septuagint, Tobit, 1.22 (10th cent. BCE - 2nd cent. BCE)
| 1.22. Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew. |
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2. Hebrew Bible, Genesis, 1.1 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ | 1.1. In the beginning God created the heaven and the earth." |
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3. Hebrew Bible, Numbers, 22.16 (9th cent. BCE - 3rd cent. BCE)
| 22.16. וַיָּבֹאוּ אֶל־בִּלְעָם וַיֹּאמְרוּ לוֹ כֹּה אָמַר בָּלָק בֶּן־צִפּוֹר אַל־נָא תִמָּנַע מֵהֲלֹךְ אֵלָי׃ | 22.16. And they came to Balaam, and said to him: ‘Thus saith Balak the son of Zippor: Let nothing, I pray thee, hinder thee from coming unto me;" |
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4. Hebrew Bible, Psalms, 88.8 (9th cent. BCE - 3rd cent. BCE)
| 88.8. עָלַי סָמְכָה חֲמָתֶךָ וְכָל־מִשְׁבָּרֶיךָ עִנִּיתָ סֶּלָה׃ | 88.8. Thy wrath lieth hard upon me, And all Thy waves Thou pressest down. Selah" |
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5. Hebrew Bible, Isaiah, 10.3, 30.29, 33.7 (8th cent. BCE - 5th cent. BCE)
| 10.3. וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃ 10.3. צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃ 30.29. הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ־חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר־יְהוָה אֶל־צוּר יִשְׂרָאֵל׃ 33.7. הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן׃ | 10.3. And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?" 30.29. Ye shall have a song As in the night when a feast is hallowed; And gladness of heart, as when one goeth with the pipe To come into the mountain of the LORD, to the Rock of Israel." 33.7. Behold, their valiant ones cry without; The ambassadors of peace weep bitterly." |
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6. Hebrew Bible, Jeremiah, 7.16, 11.14, 15.19 (8th cent. BCE - 5th cent. BCE)
| 7.16. וְאַתָּה אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה וְאַל־תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל־תִּפְגַּע־בִּי כִּי־אֵינֶנִּי שֹׁמֵעַ אֹתָךְ׃ 11.14. וְאַתָּה אַל־תִּתְפַּלֵּל בְּעַד־הָעָם הַזֶּה וְאַל־תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה כִּי אֵינֶנִּי שֹׁמֵעַ בְּעֵת קָרְאָם אֵלַי בְּעַד רָעָתָם׃ 15.19. לָכֵן כֹּה־אָמַר יְהוָה אִם־תָּשׁוּב וַאֲשִׁיבְךָ לְפָנַי תַּעֲמֹד וְאִם־תּוֹצִיא יָקָר מִזּוֹלֵל כְּפִי תִהְיֶה יָשֻׁבוּ הֵמָּה אֵלֶיךָ וְאַתָּה לֹא־תָשׁוּב אֲלֵיהֶם׃ | 7.16. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to Me; for I will not hear thee." 11.14. Therefore pray not thou for this people, neither lift up cry nor prayer for them; for I will not hear them in the time that they cry unto Me for their trouble.’" 15.19. Therefore thus saith the LORD: If thou return, and I bring thee back, Thou shalt stand before Me; And if thou bring forth the precious out of the vile, Thou shalt be as My mouth; Let them return unto thee, But thou shalt not return unto them." |
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7. Septuagint, Epistle of Jeremiah \ Epistula Jeremiae, 43, 40 (6th cent. BCE - 2nd cent. BCE)
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8. Septuagint, Tobit, 1.22 (4th cent. BCE - 2nd cent. BCE)
| 1.22. Ahikar interceded for me, and I returned to Nineveh. Now Ahikar was cupbearer, keeper of the signet, and in charge of administration of the accounts, for Esarhaddon had appointed him second to himself. He was my nephew. |
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9. Anon., 1 Enoch, 1.8-1.9 (3rd cent. BCE - 2nd cent. BCE)
| 1.8. But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'. 1.9. And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him. |
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10. Hebrew Bible, Daniel, 1.8, 2.16, 2.23 (2nd cent. BCE - 2nd cent. BCE)
| 1.8. וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃ 2.16. וְדָנִיֵּאל עַל וּבְעָה מִן־מַלְכָּא דִּי זְמָן יִנְתֵּן־לֵהּ וּפִשְׁרָא לְהַחֲוָיָה לְמַלְכָּא׃ 2.23. לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה דִּי חָכְמְתָא וּגְבוּרְתָא יְהַבְתְּ לִי וּכְעַן הוֹדַעְתַּנִי דִּי־בְעֵינָא מִנָּךְ דִּי־מִלַּת מַלְכָּא הוֹדַעְתֶּנָא׃ | 1.8. But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself." 2.16. Then Daniel went in, and desired of the king that he would give him time, that he might declare unto the king the interpretation." 2.23. I thank Thee, and praise Thee, O Thou God of my fathers, w Who hast given me wisdom and might, And hast now made known unto me what we desired of Thee; For Thou hast made known unto us the king’s matter." |
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11. Septuagint, 1 Maccabees, 2.8, 3.31, 5.4, 5.13, 7.28, 8.29, 9.15, 10.16, 11.17, 11.24, 12.24, 12.42 (2nd cent. BCE - 2nd cent. BCE)
| 2.8. Her temple has become like a man without honor; 3.31. He was greatly perplexed in mind, and determined to go to Persia and collect the revenues from those regions and raise a large fund. 5.4. He also remembered the wickedness of the sons of Baean, who were a trap and a snare to the people and ambushed them on the highways. 5.13. and all our brethren who were in the land of Tob have been killed; the enemy have captured their wives and children and goods, and have destroyed about a thousand men there. 7.28. Let there be no fighting between me and you; I shall come with a few men to see you face to face in peace. 8.29. Thus on these terms the Romans make a treaty with the Jewish people. 9.15. and they crushed the right wing, and he pursued them as far as Mount Azotus. 10.16. So he said, "Shall we find another such man? Come now, we will make him our friend and ally. 11.17. And Zabdiel the Arab cut off the head of Alexander and sent it to Ptolemy. 11.24. for he went to the king at Ptolemais, taking silver and gold and clothing and numerous other gifts. And he won his favor. 12.24. Now Jonathan heard that the commanders of Demetrius had returned, with a larger force than before, to wage war against him. 12.42. When Trypho saw that he had come with a large army, he was afraid to raise his hand against him. |
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12. Septuagint, Ecclesiasticus (Siracides), 25.8, 51.14 (2nd cent. BCE - 2nd cent. BCE)
| 25.8. happy is he who lives with an intelligent wife,and he who has not made a slip with his tongue,and he who has not served a man inferior to himself; 51.14. Before the temple I asked for her,and I will search for her to the last. |
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13. Septuagint, Wisdom of Solomon, 13.18, 25.8, 51.14 (2nd cent. BCE - 1st cent. BCE)
| 13.18. For health he appeals to a thing that is weak;for life he prays to a thing that is dead;for aid he entreats a thing that is utterly inexperienced;for a prosperous journey, a thing that cannot take a step; |
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14. 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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15. Clement of Rome, 1 Clement, 10.1, 47.3, 47.6, 49.5 (1st cent. CE - 1st cent. CE)
| 10.1. Ἀβραάμ, ὁ φίλος προσαγορευθείς, πιστὸς εὑρέθη ἐν τῷ αὐτὸν ὑπήκοον γενέσθαι τοῖς ῥήμασιν τοῦ θεοῦ. 47.3. ἐπ̓ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι. 47.6. αἰσχρά, ἀγαπητοί, καὶ λίαν αἰσχρά, καὶ ἀνάξια τῆς ἐν Χριστῷ ἀγωγῆς ἀκούεσθαι, τὴν βεβαιοτάτην καὶ ἀρχαίαν Κορινθίων ἐκκλησίαν δἰ ἓν ἢ δύο πρόσωπα στασιάζειν πρὸς τοὺς πρεσβυτέρους: 49.5. ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα I Cor. 13, 4-7 ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν e)sti/n om. L. Clem. τῷ θεῷ. | |
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16. Ignatius, To The Philadelphians, 11.2 (1st cent. CE - 2nd cent. CE)
| 11.2. The love of the brethren which are in Troas saluteth you; from whence also I write to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord shall honour them, even Jesus Christ, on whom their hope is set in flesh and soul and spirit, by faith, by love, by concord. Fare ye well in Christ Jesus our common hope. |
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17. Ignatius, To The Ephesians, 5.2, 7.2, 9.1, 16.1, 18.1 (1st cent. CE - 2nd cent. CE)
| 5.2. Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread [of God]. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church. 7.2. There is one only physician, of flesh and of spirit, generate and ingenerate, God in man, true Life in death, Son of Mary and Son of God, first passible and then impassible, Jesus Christ our Lord. 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. 16.1. Be not deceived, my brethren. Corrupters of houses shall not inherit the kingdom of God. 18.1. My spirit is made an offscouring for the Cross, which is a stumbling-block to them that are unbelievers, but to us salvation and life eternal. Where is the wise? Where is the disputer? Where is the boasting of them that are called prudent? |
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18. Ignatius, To The Magnesians, 7.2 (1st cent. CE - 2nd cent. CE)
| 7.2. Hasten to come together all of you, as to one temple, even God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with One and departed unto One. |
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19. Ignatius, To The Philadelphians, 11.2 (1st cent. CE - 2nd cent. CE)
| 11.2. The love of the brethren which are in Troas saluteth you; from whence also I write to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord shall honour them, even Jesus Christ, on whom their hope is set in flesh and soul and spirit, by faith, by love, by concord. Fare ye well in Christ Jesus our common hope. |
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20. Ignatius, To The Trallians, 7.2 (1st cent. CE - 2nd cent. CE)
| 7.2. He that is within the sanctuary is clean; but he that is without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience. |
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21. Josephus Flavius, Jewish Antiquities, 6.308, 13.80, 13.372 (1st cent. CE - 1st cent. CE)
| 6.308. So he sent to Nabal’s wife, and invited her to come to him, to live with him, and to be his wife. Whereupon she replied to those that came, that she was not worthy to touch his feet; however, she came, with all her servants, and became his wife, having received that honor on account of her wise and righteous course of life. She also obtained the same honor partly on account of her beauty. 13.372. 5. As to Alexander, his own people were seditious against him; for at a festival which was then celebrated, when he stood upon the altar, and was going to sacrifice, the nation rose upon him, and pelted him with citrons [which they then had in their hands, because] the law of the Jews required that at the feast of tabernacles every one should have branches of the palm tree and citron tree; which thing we have elsewhere related. They also reviled him, as derived from a captive, and so unworthy of his dignity and of sacrificing. |
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22. New Testament, 1 Peter, 2.5, 2.11, 4.3-4.4 (1st cent. CE - 1st cent. CE)
| 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. 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4.4. They think it is strange that you don't run with them into the same excess of riot, blaspheming: |
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23. New Testament, 1 Corinthians, 1.2, 1.18, 1.30, 2.8, 3.16-3.17, 4.8, 4.15, 4.17, 5.5-5.6, 5.9-5.13, 6.1, 6.3-6.12, 6.15-6.16, 6.19, 7.14, 7.34, 9.13, 9.24, 10.2, 11.27, 12.2, 12.12-12.24, 14.33, 15.24-15.28, 15.48, 16.1, 16.10 (1st cent. CE - 1st cent. CE)
| 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 4.8. You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you. 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 5.6. Your boasting is not good. Don't you know that a little yeastleavens the whole lump? 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 5.12. For what haveI to do with also judging those who are outside? Don't you judge thosewho are within? 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.12. All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 10.2. andwere all baptized into Moses in the cloud and in the sea; 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 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. 15.48. 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. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.10. Now if Timothy comes, see that he is with you without fear, forhe does the work of the Lord, as I also do. |
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24. New Testament, 1 Thessalonians, 1.1, 3.1-3.6, 3.13, 4.3-4.4, 5.13 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 3.1. Therefore, when we couldn't stand it any longer, we thought it good to be left behind at Athens alone 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.3. that no one be moved by these afflictions. For you know that we are appointed to this task. 3.4. For most assuredly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know. 3.5. For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain. 3.6. But when Timothy came just now to us from you, and brought us glad news of your faith and love, and that you have good memories of us always, longing to see us, even as we also long to see you; 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. |
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25. New Testament, 1 Timothy, 1.2, 1.18, 4.5, 5.17, 6.20 (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. 1.18. This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare; 4.5. For it is sanctified through the word of God and prayer. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; |
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26. New Testament, 2 Corinthians, 1.1, 1.3-1.7, 1.19, 2.5-2.13, 4.14, 6.14-6.16, 7.1, 8.4, 12.2-12.4 (1st cent. CE - 1st cent. CE)
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27. New Testament, 2 Thessalonians, 1.1, 1.11, 3.14-3.15 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 1.11. To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power; 3.14. If any man doesn't obey our word in this letter, note that man, that you have no company with him, to the end that he may be ashamed. 3.15. Don't count him as an enemy, but admonish him as a brother. |
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28. New Testament, 2 Timothy, 1.2, 2.21-2.22 (1st cent. CE - 1st cent. CE)
| 1.2. to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. |
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29. New Testament, Acts, 8.9, 8.11, 16.1-16.3, 17.14-17.15, 18.5, 19.22, 20.4 (1st cent. CE - 2nd cent. CE)
| 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. 16.1. He came to Derbe and Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed; but his father was a Greek. 16.2. The brothers who were at Lystra and Iconium gave a good testimony about him. 16.3. Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew that his father was a Greek. 17.14. Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. 17.15. But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 19.22. Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while. 20.4. These accompanied him as far as Asia: Sopater of Beroea; Aristarchus and Secundus of the Thessalonians; Gaius of Derbe; Timothy; and Tychicus and Trophimus of Asia. |
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30. New Testament, Apocalypse, 20.4 (1st cent. CE - 1st cent. CE)
| 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. |
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31. New Testament, Colossians, 1.1, 1.16, 1.21-1.22, 2.12, 2.15 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.21. You, being in past times alienated and enemies in your mind in your evil works 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. |
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32. New Testament, Ephesians, 1.3, 1.18, 1.21, 2.1-2.6, 2.19, 2.21-2.22, 3.10, 4.17-4.19, 5.8-5.13, 5.26 (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; 1.18. 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 1.21. 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. 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us 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 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 2.21. 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. 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19. who having become callous gave themselves up to lust, to work all uncleanness with greediness. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.26. that he might sanctify it, having cleansed it by the washing of water with the word |
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33. New Testament, Galatians, 3.27, 4.26, 5.16-5.26 (1st cent. CE - 1st cent. CE)
| 3.27. For as many of you as werebaptized into Christ have put on Christ. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 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. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another. |
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34. New Testament, Hebrews, 3.3, 6.2, 9.10, 12.1-12.4, 13.3, 13.12-13.14, 13.22-13.25 (1st cent. CE - 1st cent. CE)
| 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 12.3. For consider him who has endured such contradiction of sinners against himself, that you don't grow weary, fainting in your souls. 12.4. You have not yet resisted to blood, striving against sin; 13.3. Remember those who are in bonds, as bound with them; and those who are ill-treated, since you are also in the body. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13.13. Let us therefore go forth to him outside of the camp, bearing his reproach. 13.14. For we don't have here an enduring city, but we seek that which is to come. 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you. 13.25. Grace be with you all. Amen. |
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35. New Testament, Philippians, 1.1, 2.6-2.8, 2.10, 2.19, 3.20-3.21 (1st cent. CE - 1st cent. CE)
| 1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 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. 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.19. But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. 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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36. New Testament, Romans, 1.4, 6.3-6.5, 6.8, 6.19, 6.22, 7.12, 8.17, 8.27, 8.34-8.38, 10.6-10.7, 10.13-10.15, 12.1, 14.17, 14.20, 15.16, 15.26, 15.31, 16.21 (1st cent. CE - 1st cent. CE)
| 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 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; 6.8. But if we died with Christ, we believe that we will also live with him; 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 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. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.34. 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. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved 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 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. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 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. 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 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. 15.31. 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; 16.21. Timothy, my fellow worker, greets you, as do Lucius, Jason, and Sosipater, my relatives. |
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37. New Testament, John, 1.1, 14.28 (1st cent. CE - 1st cent. CE)
| 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I. |
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38. New Testament, Luke, 1.34-1.35, 7.7, 22.30 (1st cent. CE - 1st cent. CE)
| 1.34. Mary said to the angel, "How can this be, seeing I am a virgin? 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. |
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39. New Testament, Matthew, 6.1-6.8, 16.19, 18.18, 19.28 (1st cent. CE - 1st cent. CE)
| 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. |
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40. Anon., Marytrdom of Polycarp, 1.1 (2nd cent. CE - 2nd cent. CE)
| 1.1. 1 We write to you, brethren, the story of the martyrs and of the blessed Polycarp, who put an end to the persecution by his martyrdom as though adding the seal. For one might almost say that all that had gone before happened in order that the Lord might show to us from above a martyrdom in accordance with the Gospel. |
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41. Hermas, Similitudes, 8.7.5 (2nd cent. CE - 2nd cent. CE)
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42. Hermas, Visions, 3.5.1, 3.9.10 (2nd cent. CE - 2nd cent. CE)
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43. Irenaeus, Refutation of All Heresies, 1.6.3, 1.13, 1.13.1, 1.13.3, 1.13.5, 1.13.7, 1.25.4, 1.26.3, 1.28.2, 1.31.2 (2nd cent. CE - 3rd cent. CE)
| 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. |
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44. Minucius Felix, Octavius, 9.2 (2nd cent. CE - 3rd cent. CE)
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45. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)
| 39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.] |
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46. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב | 74a. bRav Pappa says:The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated bwith regard toa young woman who was bseduced, andin the case of seduction ball agreethat the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., bAbaye says:The ruling of the mishna is stated bwith regard toa young woman who was raped in a case bwhereone was bable to saveher by injuring the pursuer bin one of his limbs,so that it was not necessary to kill him in order to achieve her rescue, band it isin accordance with the opinion of bRabbi Yonatan ben Shaul. As it is taughtin a ibaraita /i: bRabbi Yonatan ben Shaul says:If ba pursuer was pursuing another to kill him, andone was bable to savethe pursued party without killing the pursuer, but instead by injuring him bin one of his limbs, but he did not save himin this manner and rather chose to kill him, bhe is executed on his accountas a murderer.,The Gemara explains: bWhat is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men striveand strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). bAndconcerning this bRabbi Elazar says: The verse is speaking of striving to kill,where each man was trying to kill the other. The proof is bthat it is written: “But if any harm ensues, then you shall give life for life”(Exodus 21:23), and if there was no intention to kill, why should he be executed? bAnd even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,”teaching that he must pay the monetary value of the fetus to the woman’s husband., bGranted, if you saythat in a case where one is bable to savethe pursued party by injuring the pursuer bin one of his limbs, he may not savethe pursued party batthe cost of the pursuer’s blife,and if he killed the pursuer rather than injure him he is liable to receive the death penalty, bthat is how you findthe possibility bthatthe one who ultimately struck the woman bwould be punished.This would be in a case bwhere it was possible to savethe man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, bin one of his limbs.In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., bBut if you saythat even if one is bable to savethe pursued party by injuring the pursuer bin one of his limbs, he can also save him atthe cost of the pursuer’s blife, how can you findthe possibility bthatthe one who ultimately struck the woman bwould be punished?When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the ihalakhais that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: bPerhaps it is different here becausehis two liabilities are not on account of the same person; rather, his liability to be put to bdeath is on account of thisperson, the man with whom he fought, bwhilehis liability to give bpayment is on account of thatperson, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There bis no difference. As Rava says:If ba pursuer was pursuing anotherto kill him, bandduring the course of the chase the pursuer bbroke vesselsbelonging beither to the person being pursued or to anyone else,he is bexemptfrom paying for the broken vessels. bWhat is the reasonfor this? The reason is that bhe is liable to be killed,since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: bAndif bthe pursuedparty bbroke vesselswhile fleeing from the pursuer, if those vessels bbelonged to the pursuer,the pursued party is bexempt.But if they bbelonged to anyoneelse, he is bliableto pay for them. The Gemara explains: If the vessels bbelonged to the pursuer,he is bexempt.The reason for this is bso that thepursuer’s bproperty should not be more precious tothe pursuer bthan hisown bbody.Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged bto anyoneelse, he is bliable, as he saved himself atthe expense of banother’s property,and that other person should not have to suffer a loss on his account.,Rava continues: bButif one bpursuer was pursuinganother bpursuerin order bto save him,i.e., if he was trying to save the person being pursued by killing the pursuer, bandwhile doing so bhe broke vesselsbelonging beither to the pursuer or to the one being pursued, or to anyoneelse, he is bexemptfrom paying for them. The Gemara comments: This bis not bystrict blaw,as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is bbecause if you do not saythat he is exempt, it will bbe found that no person will save another from a pursuer,as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: bButwith regard to bone who pursues an animalto sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. bIt is taughtin a ibaraita /i: bRabbi Shimon ben Yoḥai says: One whoseeks to bworship idols may be savedfrom transgressing batthe cost of bhis life.This is derived bthrough an ia fortiori /iinference: bIfto avoid bthe degradation of an ordinaryperson, such as in the case of a rapist who degrades his victim, bhe can be savedeven batthe cost of bhis life, all the more sois it bnotclear that one may kill the transgressor to avoid bthe degrading ofthe honor of bGodthrough the worship of idols? The Gemara asks: bBut doesthe court badminister punishmentbased bonan ia fortiori binference?The Gemara answers: Rabbi Shimon ben Yoḥai bmaintainsthat the court badministers punishmentbased bonan ia fortiori binference. /b, bIt is taughtin a ibaraita /i: bRabbi Elazar, son of Rabbi Shimon, says: One whoseeks to bdesecrate Shabbat may be savedfrom transgressing even batthe cost of bhis life.The Gemara explains that Rabbi Elazar bholds in accordance withthe opinion of bhis father,Rabbi Shimon, bwho says:The court badministers punishmentbased bonan ia fortiori binference, andthe ihalakhawith regard to one who desecrates bShabbat is derived fromthe ihalakhawith regard to bidol worshipby way of a verbal analogy between the word b“desecration”mentioned in the context of Shabbat and the word b“desecration”mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. bRabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak:The Sages who discussed this issue bcountedthe votes of those assembled band concluded in the upper story of the house of Nitza inthe city of bLod:With regard to ballother btransgressions in the Torah, if a person is told: Transgressthis prohibition band you will not be killed, he may transgressthat prohibition band not be killed,because the preserving of his own life overrides all of the Torah’s prohibitions. This is the ihalakhaconcerning all prohibitions bexcept forthose of bidol worship, forbidden sexual relations, and bloodshed.Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: bAndshould one bnottransgress the prohibition of bidol worshipto save his life? bBut isn’t it taughtin a ibaraita /i: bRabbi Yishmael said: From whereis it derived bthat if a person is told: Worship idols and you will not be killed, from whereis it derived bthat he should worshipthe idol band not be killed? The verse states:“You shall keep My statutes and My judgments, which a person shall do, band he shall live by them”(Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, bbutthey were bnotgiven so bthatone will bdie due to theirobservance.,The ibaraitacontinues: One bmighthave thought that it is permitted to worship the idol in this circumstance beven in public,i.e., in the presence of many people. Therefore, bthe verse states: “Neither shall you profane My holy name; but I will be hallowedamong the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: bThosein the upper story of the house of Nitza bstatedtheir opinion bin accordance withthe opinion of bRabbi Eliezer. As it is taughtin a ibaraitathat bRabbi Eliezer says:It is stated: b“And you shall love the Lord your God with all your heart, with all your soul, and with all your might”(Deuteronomy 6:5). bIf it is stated: “With all your soul,” why is italso bstated: “With all your might,”which indicates with all your material possessions? bAnd if it is stated: “With all your might,” why is italso bstated: “With all your soul”?One of these clauses seems to be superfluous.,Rather, this serves to teach that bif you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.”That person must be willing to sacrifice even his life to sanctify God’s name. bAnd if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.”That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of bforbidden sexual relations andthe prohibition of bbloodshed?This is bin accordance withthe opinion bof RabbiYehuda HaNasi. bAs it is taughtin a ibaraita /i: bRabbiYehuda HaNasi bsays:With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; bfor as when a man rises against his neighbor, and slays him,so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? bBut what do we learnhere bfrom a murderer? /b, bNow,the mention of murder bcamein order bto teacha ihalakhaabout the betrothed young woman, band it turns outthat, in addition, bit derivesa ihalakhafrom that case. The Torah bjuxtaposesthe case of ba murderer tothe case of ba betrothed young womanto indicate that bjust asin the case of a betrothed young woman bone may save her atthe cost of the rapist’s blife, so too,in the case of ba murderer, one may savethe potential victim batthe cost of the murderer’s blife. /b, bAndconversely, the Torah bjuxtaposes a betrothed young woman to a murdererto indicate that bjust aswith regard to a potential bmurderer,the ihalakhais that if one was ordered to murder another, bhe must be killed and not transgressthe prohibition of bloodshed, bso too,with regard to ba betrothed young woman,if she is faced with rape, bshe must be killed and not transgressthe prohibition of forbidden sexual relations.,The Gemara asks: bFrom where do wederive this ihalakhawith regard to ba murderer himself,that one must allow himself to be killed rather than commit murder? The Gemara answers: bIt isbased on blogical reasoningthat one life is not preferable to another, and therefore there is no need for a verse to teach this ihalakha /i. The Gemara relates an incident to demonstrate this: bAswhen ba certain person came before Rabba and said to him: The lord of my place,a local official, bsaid to me: Go kill so-and-so, and if not I will kill you,what shall I do? Rabba bsaid to him:It is preferable that bhe should kill you and you should not kill. Who is to say that your blood is redderthan his, that your life is worth more than the one he wants you to kill? bPerhaps that man’s blood is redder.This logical reasoning is the basis for the ihalakhathat one may not save his own life by killing another.,§ bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe saidthat bRabbi Yoḥasaid: The Sages btaughtthat one is permitted to transgress prohibitions in the face of mortal danger bonly when it is not a time ofreligious bpersecution. But in a time ofreligious bpersecution,when the gentile authorities are trying to force Jews to violate their religion, bevenif they issued a decree about ba minor mitzva, one must be killed and not transgress. /b, bWhen Ravin camefrom Eretz Yisrael to Babylonia, he said that bRabbi Yoḥa said: Even whenit is bnot a time ofreligious bpersecution,the Sages bsaidthat one is permitted to transgress a prohibition in the face of mortal danger bonlywhen he was ordered to do so bin private. Butif he was ordered to commit a transgression bin public, evenif they threaten him with death if he does not transgress ba minor mitzva, he must be killed and not transgress. /b,The Gemara asks: bWhat is a minor mitzvafor this purpose? bRava bar Yitzḥak saysthat bRav says: /b |
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