1. Hebrew Bible, Deuteronomy, 6.4, 22.10, 27.15 (9th cent. BCE - 3rd cent. BCE)
| 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 27.15. אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ | 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 22.10. Thou shalt not plow with an ox and an ass together." 27.15. Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen." |
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2. Hebrew Bible, Genesis, 2.7, 4.10 (9th cent. BCE - 3rd cent. BCE)
| 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ | 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground." |
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3. Hebrew Bible, Leviticus, 19.23-19.25, 21.5-21.9, 26.11-26.12 (9th cent. BCE - 3rd cent. BCE)
| 19.23. וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 19.25. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 21.5. לֹא־יקרחה [יִקְרְחוּ] קָרְחָה בְּרֹאשָׁם וּפְאַת זְקָנָם לֹא יְגַלֵּחוּ וּבִבְשָׂרָם לֹא יִשְׂרְטוּ שָׂרָטֶת׃ 21.6. קְדֹשִׁים יִהְיוּ לֵאלֹהֵיהֶם וְלֹא יְחַלְּלוּ שֵׁם אֱלֹהֵיהֶם כִּי אֶת־אִשֵּׁי יְהוָה לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ׃ 21.7. אִשָּׁה זֹנָה וַחֲלָלָה לֹא יִקָּחוּ וְאִשָּׁה גְּרוּשָׁה מֵאִישָׁהּ לֹא יִקָּחוּ כִּי־קָדֹשׁ הוּא לֵאלֹהָיו׃ 21.8. וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 21.9. וּבַת אִישׁ כֹּהֵן כִּי תֵחֵל לִזְנוֹת אֶת־אָבִיהָ הִיא מְחַלֶּלֶת בָּאֵשׁ תִּשָּׂרֵף׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ 26.12. וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ | 19.23. And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 19.25. But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God." 21.5. They shall not make baldness upon their head, neither shall they shave off the corners of their beard, nor make any cuttings in their flesh." 21.6. They shall be holy unto their God, and not profane the name of their God; for the offerings of the LORD made by fire, the bread of their God, they do offer; therefore they shall be holy." 21.7. They shall not take a woman that is a harlot, or profaned; neither shall they take a woman put away from her husband; for he is holy unto his God." 21.8. Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy." 21.9. And the daughter of any priest, if she profane herself by playing the harlot, she profaneth her father: she shall be burnt with fire." 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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4. Hebrew Bible, Numbers, 27.11, 36.8 (9th cent. BCE - 3rd cent. BCE)
| 27.11. וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 36.8. וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃ | 27.11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’" 36.8. And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers." |
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5. Hebrew Bible, Psalms, 27.1 (9th cent. BCE - 3rd cent. BCE)
| 27.1. כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהוָה יַאַסְפֵנִי׃ 27.1. לְדָוִד יְהוָה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהוָה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃ | 27.1. [A Psalm] of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?" |
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6. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)
| 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ | 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:" |
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7. Hebrew Bible, Isaiah, 9.2, 10.17, 42.6, 49.6, 51.4, 52.11, 60.1 (8th cent. BCE - 5th cent. BCE)
| 9.2. הִרְבִּיתָ הַגּוֹי לא [לוֹ] הִגְדַּלְתָּ הַשִּׂמְחָה שָׂמְחוּ לְפָנֶיךָ כְּשִׂמְחַת בַּקָּצִיר כַּאֲשֶׁר יָגִילוּ בְּחַלְּקָם שָׁלָל׃ 9.2. מְנַשֶּׁה אֶת־אֶפְרַיִם וְאֶפְרַיִם אֶת־מְנַשֶּׁה יַחְדָּו הֵמָּה עַל־יְהוּדָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 10.17. וְהָיָה אוֹר־יִשְׂרָאֵל לְאֵשׁ וּקְדוֹשׁוֹ לְלֶהָבָה וּבָעֲרָה וְאָכְלָה שִׁיתוֹ וּשְׁמִירוֹ בְּיוֹם אֶחָד׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 51.4. הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ׃ 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ | 9.2. Thou hast multiplied the nation, Thou hast increased their joy; they joy before Thee according to the joy in harvest, as men rejoice when they divide the spoil." 10.17. And the light of Israel shall be for a fire, And his Holy One for a flame; And it shall burn and devour his thorns And his briers in one day." 42.6. I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;" 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’" 51.4. Attend unto Me, O My people, And give ear unto Me, O My nation; For instruction shall go forth from Me, And My right on a sudden for a light of the peoples." 52.11. Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." |
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8. Hebrew Bible, Jeremiah, 10.2 (8th cent. BCE - 5th cent. BCE)
| 10.2. כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה׃ 10.2. אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי׃ | 10.2. thus saith the LORD: Learn not the way of the nations, And be not dismayed at the signs of heaven; For the nations are dismayed at them." |
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9. Hebrew Bible, Ezekiel, 20.34, 37.27 (6th cent. BCE - 5th cent. BCE)
| 20.34. וְהוֹצֵאתִי אֶתְכֶם מִן־הָעַמִּים וְקִבַּצְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפוֹצֹתֶם בָּם בְּיָד חֲזָקָה וּבִזְרוֹעַ נְטוּיָה וּבְחֵמָה שְׁפוּכָה׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ | 20.34. and I will bring you out from the peoples, and will gather you out of the countries wherein ye are scattered, with a mighty hand, and with an outstretched arm, and with fury poured out;" 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people." |
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10. Anon., Testament of Dan, 5.5, 5.10 (2nd cent. BCE - 2nd cent. CE)
| 5.5. And whensoever ye depart from the Lord, ye shall walk in all evil and work the abominations of the Gentiles, going a-whoring after women of the lawless ones, while with all wickedness the spirits of wickedness work in you. |
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11. Anon., Testament of Levi, 19.1 (2nd cent. BCE - 2nd cent. CE)
| 19.1. And now, my children, ye have heard all; choose, therefore, for yourselves either the light or the darkness, either the law of the Lord or the works of Beliar. |
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12. Dead Sea Scrolls, Damascus Covenant, 6.15, 16.2 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.15, 16.2 (2nd cent. BCE - 1st cent. CE)
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14. Dead Sea Scrolls, Community Rule, 3.13-4.26, 3.18, 3.19, 3.20, 3.21, 3.22 (2nd cent. BCE - 1st cent. CE)
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15. Anon., Epistle of Barnabas, 6.15, 18.2 (1st cent. CE - 2nd cent. CE)
| 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. 18.2. And the one is the Lord from all eternity and unto all eternity, whereas the other is Lord of the season of iniquity that now is. |
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16. 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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17. Mishnah, Horayot, 3.8 (1st cent. CE - 3rd cent. CE)
| 3.8. A priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest." |
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18. Mishnah, Sanhedrin, 4.5, 10.1, 10.3, 10.6 (1st cent. CE - 3rd cent. CE)
| 4.5. How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]" 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”" 10.3. The generation of the flood has no portion in the world to come, nor will they stand at the [last] judgment, as it says, “[And the Lord said,] my spirit will not always enter into judgment with man” (Genesis 6:3), [meaning] there will be neither judgment nor [my] spirit for them. The generation of the dispersion have no portion in the world to come, as it says, “So the Lord scattered them from there upon the face of all the earth” (Genesis 11:8): “So the lord scattered them”, refers to this world, “And from there the Lord scattered them” (Genesis 11:9), refers to the world to come. The men of Sodom have no portion in the world to come, as it says, “And the men of Sodom were wicked and great sinners before the Lord” (Genesis 13:1: “wicked” in this world, and “sinners” in the world to come; Yet will they stand at judgment. R. Nehemiah says: “Neither [the generation of the flood nor the men of Sodom] will stand at judgment, as it says, “Therefore the wicked shall not stand in judgment, nor sinners in the congregation of the righteous” (Psalms 1:5) “Therefore the wicked shall not stand in judgment”, refers to the generation of the flood; “nor sinners in the congregation of the righteous”, refers to the men of Sodom. They [the Sages] said to him: “They will not stand in the congregation of the righteous, but they will stand in the congregation of the wicked.” The spies have no portion in the world to come, as it says, “And those men that spread such calumnies about the land, died by the plague before the lord” (Numbers 14:37): “[they] died” in this world, “by the plague” in the world to come. The generation of the wilderness have no share in the world to come and will not stand at the [last] judgment, as it says, “In this wilderness they shall be consumed, and there they shall die” (Numbers 14:3, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘Bring in My devotees, who made a covet with Me over sacrifice” (Psalms 50:5). The congregation of Korah is not destined to ascend [from the earth], as it says, “And the earth closed upon them” in this world, “and they perished from among the congregation” (Numbers 16:33) in the world to come, according to the words of Rabbi Akiba. Rabbi Eliezer says: “Concerning them it is said, ‘The Lord kills and makes alive: He brings down to Sheol, and brings up” (I Samuel 2:6). The ten tribes will not return [to the Land of Israel], for it is said, “And He cast them into another land, as is this day” (Deuteronomy 29:2: just as the day goes and does not return, so they too went and will not return: according to the words of Rabbi Akiba. Rabbi Eliezer says: “‘As is this day’ just as the day darkens and then becomes light again, so the ten tribes even as it went dark for them, so will it in the future become light for them." 10.6. “And you shall gather all its spoil into the public square” (Deut. 13:17): if it had no public square, one is made for it; if the public square was outside of [the city], it is brought within it. “And you shall burn with fire the city, and all its spoil as a whole burnt offering for the Lord your God” (ibid.): “And all its spoil”, but not the spoil of heaven. From here they said, the holy objects in the city must be redeemed and the heave offerings (terumoth) allowed to rot; and the second tithe and the sacred writings hidden. “A whole burnt offering for the Lord your God”: Rabbi Shimon said: “The holy Blessed One declared, ‘If you execute judgment upon the seduced city, I will ascribe merit to you as though you had sacrificed to me a whole offering.’” “And it shall remain an everlasting ruin, never to be rebuilt”: it may not be made even into gardens and orchards, according to the words of Rabbi Yose the Galilean. Rabbi Akiva says: “Never to be rebuilt”: it may not be built as it was, but it may be made into gardens and orchards. “Let nothing that has been doomed stick to your hand, in order that the Lord may turn His blazing anger and show you compassion” (Deut. 13:18): as long as the wicked exist in the world, there is blazing anger in the world; when the wicked perish from the world, blazing anger disappears from the world. |
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19. 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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20. New Testament, 1 Corinthians, 1.4, 1.9, 3.1, 3.16-3.17, 4.8-4.9, 5.6-5.7, 5.9-5.13, 6.1-6.6, 6.9, 6.12, 6.15-6.16, 6.18-6.19, 7.12-7.15, 7.39, 9.13, 9.24, 10.7, 10.16, 12.2, 14.22-14.25, 15.19, 15.35-15.37, 15.41, 16.5-16.9 (1st cent. CE - 1st cent. CE)
| 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus; 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 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. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 5.6. Your boasting is not good. Don't you know that a little yeastleavens the whole lump? 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 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? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 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! 6.9. 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 6.12. 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. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 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 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 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. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 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. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 14.22. Therefore other languages are for a sign, not to those whobelieve, but to the unbelieving; but prophesying is for a sign, not tothe unbelieving, but to those who believe. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 16.5. But I will come to you when I have passed throughMacedonia, for I am passing through Macedonia. 16.6. But with you itmay be that I will stay, or even winter, that you may send me on myjourney wherever I go. 16.7. For I do not wish to see you now inpassing, but I hope to stay a while with you, if the Lord permits. 16.8. But I will stay at Ephesus until Pentecost 16.9. for a greatand effective door has opened to me, and there are many adversaries. |
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21. New Testament, 1 Thessalonians, 3.13, 4.13-4.18, 5.1, 5.4-5.8 (1st cent. CE - 1st cent. CE)
| 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. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness 5.6. so then let's not sleep, as the rest do, but let's watch and be sober. 5.7. For those who sleep, sleep in the night, and those who are drunken are drunken in the night. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. |
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22. New Testament, 2 Corinthians, 1, 1.12, 1.13, 1.14, 2, 3, 3.1, 3.14, 3.15, 4, 4.3, 4.4, 4.6, 4.13, 4.14, 4.16-5.10, 5, 5.8, 5.10, 5.17, 6, 6.14-7.1, 6.15, 6.16, 6.17, 6.18, 7, 7.1, 7.12, 8, 8.1, 8.4, 8.7, 8.9, 8.19, 9.8, 9.14, 10, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 11, 11.4, 11.5, 11.7, 11.8, 11.9, 11.10, 11.11, 11.13, 11.22, 12, 12.11, 12.14, 12.15, 12.16, 12.17, 12.18, 13, 13.13 (1st cent. CE - 1st cent. CE)
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23. New Testament, 2 Thessalonians, 2.3-2.12 (1st cent. CE - 1st cent. CE)
| 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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24. New Testament, Acts, 8.9, 8.11, 13.43, 14.3, 14.26, 15.4, 15.11, 18.27, 20.24, 20.32 (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. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.26. From there they sailed to Antioch, from where they had been committed to the grace of God for the work which they had fulfilled. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 20.24. But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. |
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25. New Testament, Apocalypse, 12.7-12.9 (1st cent. CE - 1st cent. CE)
| 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.8. They didn't prevail, neither was a place found for him any more in heaven. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. |
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26. New Testament, Philemon, 6 (1st cent. CE - 1st cent. CE)
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27. New Testament, Colossians, 1.6, 1.12-1.13, 1.21-1.22, 3.5 (1st cent. CE - 1st cent. CE)
| 1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth; 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; 1.21. 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 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry; |
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28. New Testament, Ephesians, 2.1-2.9, 2.11, 2.13, 2.21-2.22, 3.5, 4.17-4.19, 5.1-5.14 (1st cent. CE - 1st cent. CE)
| 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 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 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); 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 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; 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. 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 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. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. |
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29. New Testament, Galatians, 1.6, 1.15-1.16, 2.4, 2.9, 2.15-2.21, 3.23-3.26, 3.29, 4.1-4.11, 5.16-5.26, 6.16 (1st cent. CE - 1st cent. CE)
| 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 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. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 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. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel. |
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30. New Testament, Hebrews, 3.8, 3.12 (1st cent. CE - 1st cent. CE)
| 3.8. Don't harden your hearts, as in the provocation, Like as in the day of the trial in the wilderness 3.12. Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God; |
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31. New Testament, Philippians, 1.5, 2.1, 3.7-3.11 (1st cent. CE - 1st cent. CE)
| 1.5. for your fellowship in furtherance of the gospel from the first day until now; 2.1. If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. |
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32. New Testament, Romans, 1.5, 1.12, 1.18, 2.1, 3.3, 3.9-3.10, 3.21-3.26, 4.24, 5.1-5.2, 5.9-5.10, 6.3-6.4, 6.15, 11.7, 11.25, 13.12, 15.26 (1st cent. CE - 1st cent. CE)
| 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.12. that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory 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. 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 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. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. 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. |
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33. New Testament, Titus, 1.15 (1st cent. CE - 1st cent. CE)
| 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. |
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34. New Testament, Luke, 5.30-5.32, 7.39, 16.1-16.9, 16.13, 19.2-19.10 (1st cent. CE - 1st cent. CE)
| 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. |
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35. New Testament, Mark, 2.15, 10.1-10.12 (1st cent. CE - 1st cent. CE)
| 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. |
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36. New Testament, Matthew, 5.45, 6.24, 21.31 (1st cent. CE - 1st cent. CE)
| 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 21.31. Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. |
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37. Tosefta, Horayot, 2.10 (1st cent. CE - 2nd cent. CE)
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38. Tosefta, Sanhedrin, 13.2, 13.5, 13.12 (1st cent. CE - 2nd cent. CE)
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39. Clement of Alexandria, Exhortation To The Greeks, 2.13.4 (2nd cent. CE - 3rd cent. CE)
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40. Clement of Alexandria, Miscellanies, 3.2.5.1 (2nd cent. CE - 3rd cent. CE)
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41. Hermas, Mandates, 12.2.5 (2nd cent. CE - 2nd cent. CE)
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42. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 61a. הכל לטובה:,ואמר רב הונא אמר רב משום ר' מאיר לעולם יהיו דבריו של אדם מועטין לפני הקב"ה שנאמר (קהלת ה, א) אל תבהל על פיך ולבך אל ימהר להוציא דבר לפני האלהים כי האלהים בשמים ואתה על הארץ על כן יהיו דבריך מעטים:,דרש רב נחמן בר רב חסדא מאי דכתיב (בראשית ב, ז) וייצר ה' אלהים את האדם בשני יודי"ן שני יצרים ברא הקב"ה אחד יצר טוב ואחד יצר רע,מתקיף לה רב נחמן בר יצחק אלא מעתה בהמה דלא כתיב בה וייצר לית לה יצרא והא קא חזינן דמזקא ונשכא ובעטא אלא כדר"ש בן פזי דאמר ר' שמעון בן פזי אוי לי מיוצרי ואוי לי מיצרי,אי נמי כדר' ירמיה בן אלעזר דאמר ר' ירמיה בן אלעזר דו פרצופין ברא הקב"ה באדם הראשון שנאמר (תהלים קלט, ה) אחור וקדם צרתני:,(בראשית ב, כב) ויבן ה' אלהים את הצלע,רב ושמואל חד אמר פרצוף וחד אמר זנב,בשלמא למאן דאמר פרצוף היינו דכתיב אחור וקדם צרתני אלא למאן דאמר זנב מאי אחור וקדם צרתני כדרבי אמי דאמר ר' אמי אחור למעשה בראשית וקדם לפורענות,בשלמא אחור למעשה בראשית דלא אברי עד מעלי שבתא אלא וקדם לפורענות פורענות דמאי אילימא פורענות דנחש והתניא רבי אומר בגדולה מתחילין מן הגדול ובקללה מתחילין מן הקטן,בגדולה מתחילין מן הגדול דכתיב (ויקרא י, יב) וידבר משה אל אהרן ואל אלעזר ואל איתמר בניו הנותרים קחו וגו' בקללה מתחילין מן הקטן בתחלה נתקלל נחש ולבסוף נתקללה חוה ולבסוף נתקלל אדם,אלא פורענות דמבול דכתיב (בראשית ז, כג) וימח את כל היקום אשר על פני האדמה מאדם ועד בהמה ברישא אדם והדר בהמה,בשלמא למאן דאמר פרצוף היינו דכתיב וייצר בשני יודי"ן אלא למאן דאמר זנב מאי וייצר,כדר"ש בן פזי דאמר ר' שמעון בן פזי אוי לי מיוצרי אוי לי מיצרי,בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ה, ב) זכר ונקבה בראם אלא למאן דאמר זנב מאי זכר ונקבה בראם כדר' אבהו דרבי אבהו רמי כתיב זכר ונקבה בראם וכתיב (בראשית ט, ו) כי בצלם אלהים עשה את האדם הא כיצד בתחלה עלה במחשבה לבראת ב' ולבסוף לא נברא אלא אחד,בשלמא למאן דאמר פרצוף היינו דכתיב (בראשית ב, כא) ויסגור בשר תחתנה אלא למאן דאמר זנב מאי ויסגור בשר תחתנה א"ר ירמיה ואיתימא רב זביד ואיתימא רב נחמן בר יצחק לא נצרכה אלא למקום חתך,בשלמא למ"ד זנב היינו דכתיב ויבן אלא למ"ד פרצוף מאי ויבן,לכדר"ש בן מנסיא דדרש ר"ש בן מנסיא מאי דכתיב ויבן ה' את הצלע מלמד שקלעה הקב"ה לחוה והביאה לאדם הראשון שכן בכרכי הים קורין לקליעתא בנייתא,דבר אחר ויבן אמר רב חסדא ואמרי לה במתניתא תנא מלמד שבנאה הקב"ה לחוה כבנין אוצר מה אוצר זה קצר מלמעלה ורחב מלמטה כדי לקבל את הפירות אף אשה קצרה מלמעלה ורחבה מלמטה כדי לקבל את הולד,ויביאה אל האדם א"ר ירמיה בן אלעזר מלמד שנעשה הקב"ה שושבין לאדם הראשון מכאן למדה תורה דרך ארץ שיחזור גדול עם קטן בשושבינות ואל ירע לו,ולמאן דאמר פרצוף הי מינייהו סגי ברישא אמר רב נחמן בר יצחק מסתברא דגברא סגי ברישא דתניא לא יהלך אדם אחורי אשה בדרך ואפי' אשתו נזדמנה לו על הגשר יסלקנה לצדדין וכל העובר אחורי אשה בנהר אין לו חלק לעולם הבא,תנו רבנן המרצה מעות לאשה מידו לידה כדי להסתכל בה אפילו יש בידו תורה ומעשים טובים כמשה רבינו לא ינקה מדינה של גיהנם שנאמר (משלי יא, כא) יד ליד לא ינקה רע לא ינקה מדינה של גיהנם,א"ר נחמן מנוח עם הארץ היה דכתיב (שופטים יג, יא) וילך מנוח אחרי אשתו,מתקיף לה רב נחמן בר יצחק אלא מעתה גבי אלקנה דכתיב וילך אלקנה אחרי אשתו וגבי אלישע דכתיב (מלכים ב ד, ל) ויקם וילך אחריה הכי נמי אחריה ממש אלא אחרי דבריה ואחרי עצתה הכא נמי אחרי דבריה ואחרי עצתה,א"ר אשי ולמאי דקאמר רב נחמן מנוח עם הארץ היה אפי' בי רב נמי לא קרא שנאמר (בראשית כד, סא) ותקם רבקה ונערותיה ותרכבנה על הגמלים ותלכנה אחרי האיש ולא לפני האיש,א"ר יוחנן אחורי ארי ולא אחורי אשה אחורי אשה ולא אחורי עכו"ם אחורי עכו"ם ולא אחורי בהכ"נ בשעה שהצבור מתפללין,ולא אמרן אלא דלא דרי מידי ואי דרי מידי לית לן בה ולא אמרן אלא דליכא פתחא אחרינא ואי איכא פתחא אחרינא לית לן בה ולא אמרן אלא דלא רכיב חמרא אבל רכיב חמרא לית לן בה ולא אמרן אלא דלא מנח תפילין אבל מנח תפילין לית לן בה:,אמר רב יצר הרע דומה לזבוב ויושב בין שני מפתחי הלב שנא' (קהלת י, א) זבובי מות יבאיש יביע שמן רוקח ושמואל אמר כמין חטה הוא דומה שנאמר (בראשית ד, ז) לפתח חטאת רובץ,ת"ר שתי כליות יש בו באדם אחת יועצתו לטובה ואחת יועצתו לרעה ומסתברא דטובה לימינו ורעה לשמאלו דכתיב (קהלת י, ב) לב חכם לימינו ולב כסיל לשמאלו:,תנו רבנן כליות יועצות לב מבין לשון מחתך פה גומר ושט מכניס ומוציא כל מיני מאכל קנה מוציא קול | 61a. bHe does for the best. /b, bAnd Rav Huna saidthat bRav said in the name of Rabbi Meir: One’s words should always be few before the Holy One, Blessed be He, as it is stated: “Be not rash with your mouth and let not your heart be hasty to utter a word before God; for God is in heaven, and you upon earth. Therefore, let your words be few”(Ecclesiastes 5:1)., bRav Naḥman bar Rav Ḥisda interpreted homiletically: What is the meaning of that which is written: “Then the Lord God formed [ ivayyitzer /i] man”(Genesis 2:7), bwith a double iyod /i?This double iyodalludes to that fact that bthe Holy One, Blessed be He, created two inclinations; one a good inclination and one an evil inclination. /b, bRav Naḥman bar Yitzḥak strongly objects to this: If that is so,does ban animal, with regard to whom ivayyitzeris not writtenwith a double iyod /i, bnot have an inclination? Don’t we see that it causes damage and bites and kicks? Rather,interpret the double iyodhomiletically, bin accordance withthe opinion of bRabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said:This alludes to the difficulty of human life; bwoe unto me from my Creator [ iyotzri /i] and woe unto me from my inclination [ iyitzri /i].If one opts to follow either his Creator or his inclination, woe unto him from the other., bAlternatively,this duplication in the language of creation can be explained bin accordance withthe statement of bRabbi Yirmeya ben Elazar, as Rabbi Yirmeya ben Elazar said: The Holy One, Blessed be He, created two faces [ idu partzufin /i] on Adam the firstman; he was created both male and female in a single body, bas it is stated: “You have formed me [ itzartani /i] behind and before”(Psalms 139:5); itzartaniis derived from the word itzura[face]. God formed two faces on a single creation, back and front.,It is stated: b“And the itzelawhich the Lord, God,had taken from the man, bHe madea woman, and brought her unto the man” (Genesis 2:22)., bRav and Shmueldisagree over the meaning of the word itzela /i: bOne said:It means bface.Eve was originally one face or side of Adam. bAnd one said:It means btail,which he explains to mean that the itzelawas an appendage, i.e., one of the ribs in Adam’s chest.,The Gemara analyzes this dispute: bGranted,according bto the one who saidthat itzelameans bface; that iswhy bit is written: “You have formed me [ itzartani /i] behind and before.” However,according bto the one who saidthat itzelameans btail, what ismeant by the verse: b“You have formed me [ itzartani /i] behind and before”?The Gemara answers: It can be explained bin accordance withthe opinion of bRabbi Ami, as Rabbi Ami said: Behindmeans Adam was created at the end of bthe act of creation; and beforemeans that he was first bfor punishment. /b,The Gemara asks: bGranted,Adam was bbehind,or last, bin the act of creation,meaning that bhe was not created untilthe sixth day, bShabbat eve; however, before,or first, bfor punishment,to bwhat punishmentdoes this refer? bIf you saythat he was first bfor punishmentin the wake of the episode with bthe snake, wasn’t it taughtin a ibaraitathat, with regard to punishment, bRabbiYehuda HaNasi bsays: Inconferring bhonor, one begins with the greatest; in cursing, one begins with the least significant. /b,The Gemara explains: bInconferring bhonor, one begins with the greatest, as it is written: “And Moses said unto Aaron, and Elazar and Itamar, his remaining sons: Takethe meal-offering that remains” (Leviticus 10:12). Aaron, who was the greatest among those involved, is mentioned first. And bin cursing, one begins with the least significant,as bfirstthe bsnake was cursed, then Eve was cursed, and ultimately Adamhimself bwas cursed.The punishment did not begin with Adam., bRather,this refers to bthe punishment of the flood, as it is written: “And He blotted out every living substance which was upon the face of the ground, both man and cattle,creeping things and fowl of the heaven” (Genesis 7:23); the punishment bbegan with man, then the animals,and ultimately all the other creatures.,Returning to interpretation of ivayyitzer /i, the Gemara asks: bGranted, according to the one who saidthat Eve was originally a bfaceor side of Adam; bthat iswhy bit is written ivayyitzer /i,with a double iyod /i, which allude to the two formations. bHowever, according to the one who saidthat she was a btail,or appendage, of Adam, bwhat isconveyed by spelling ivayyitzer /iwith a double iyod /i?,The Gemara responds: This is interpreted homiletically bin accordance withthe opinion of bRabbi Shimon ben Pazi, as Rabbi Shimon ben Pazi said:This comes to emphasize that which a person says to himself in every circumstance: bWoe unto me from my Creator and woe unto me from my inclination. /b, bGranted, according to the one who saidthat Eve was a bface, that iswhy bit is written: “Male and female, He created them”(Genesis 5:2). bHowever, according to the one who saidthat Eve was a btail, what isthe meaning of the verse: b“Male and female, He created them”?The Gemara answers: It can be explained in accordance with the opinion of bRabbi Abbahu.As bRabbi Abbahu raised a contradictionbetween the verses: On the one hand bit is written: “Male and female, He created them,” andon the other hand bit is written: “For in the image of God He made man”(Genesis 9:6), indicating that man was created alone. bHow, then,does he resolve the contradiction? bAt first, the thought enteredGod’s mind bto create two, and ultimately, only one wasactually bcreated. /b,The Gemara asks: bGranted, according to the one who saidthat Eve was a bface, that iswhy bit is written:“And He took one of his sides band closed up the place with flesh in its place”(Genesis 2:21), as it was necessary to close the side that was open. bHowever, according to the one who saidthat Eve was originally a btail, what ismeant by the verse: b“And closed up the place with flesh in its place”? Rabbi Yirmeya said, and some say Rav Zevidsaid, band some say Rav Naḥman bar Yitzḥaksaid: bIt was necessaryto say that bonly with regard to the place of the incision. /b,The Gemara challenges the other opinion: bGranted, according to the onewho said that Eve was a btail, that iswhy bit is written: “Andthe Lord God bbuiltthe itzela /i” (Genesis 2:22); it was a completely new building. bHowever, according to the one who saidthat Eve was a complete bfaceor side, bwhat isthe meaning of: b“And He built”?What needed to be built?,The Gemara responds: This must be interpreted homiletically, bin accordance withthe opinion of bRabbi Shimon ben Menasya, as Rabbi Shimon ben Menasya interpreted homiletically: What isthe meaning of bthat which is written: “And the Lord God built the itzela /i”?This verse bteaches that the Holy One, Blessed be He, braided Eve’shair, bandthen bbrought her to Adam, as in the coastal towns, they call braidinghair, bbuilding. /b, bAlternatively,the verse: bAnd He built,could be understood as a description of her basic shape, as bRav Ḥisda said, and some say that it is taught in a ibaraita /i:This verse bteaches that the Holy One, Blessed be He, built Eve like the structure of a storehouse. Just as a storehouse isbuilt bnarrow on top and wide on the bottom, in order to hold producewithout collapsing; bso too a womanis created bnarrow on top and wide on the bottom, in order to hold the fetus. /b,With regard to the verse: b“And brought her unto the man”(Genesis 2:22), bRabbi Yirmeya ben Elazar said:This verse bteaches that the Holy One, Blessed be He, was Adam the firstman’s bbest man. From here, the Torah taught that it is a desired mode of behavior for a greater individual to seek out a lesser individual toassist him and bserve as his best man.The greater individual should help the lesser band should not feel badlyabout it, that it might be beneath his dignity.,The Gemara asks: bAnd according to the one who saidthat Eve was a bfaceor side of Adam, bwhich one of them walked in front? Rav Naḥman bar Yitzḥak said: It is reasonableto say bthat the man walked in front, bas it is taughtin a ibaraita /i: bA man should not walk behind a woman on a path,as he will look at her constantly, beven if it is his wife.If a womanhappens upon him along a bridge, he shouldwalk quickly in order to bmove her tohis bsideso that she will not walk in front of him. bAnd anyone who walks behind a woman in a riverin order to see her exposed skin when she lifts her clothing as she passes through the water bhas no portion in the World-to-Come./b, bThe Sages taught: One who counts money for a woman from his hand to her hand in order to look upon her, even if he has accumulated Torah and good deeds like Moses our teacher, he will not be absolved from the punishment of Gehenna, as it is stated: “Hand to hand, the evil man shall not go unpunished”(Proverbs 11:21); one who hands money from his hand to her hand, even if he received the Torah from God’s hand to his own, like Moses, bhe will not be absolved from the punishment of Gehenna,which is called evil., bRav Naḥman said:From the following verse we know that Samson’s father, bManoah, was an ignoramus, as it is written: “And Manoah…went after his wife”(Judges 13:11)., bRav Naḥman bar Yitzḥak strongly objects to this: If that is sothat you understand the verse literally, what do you say about the verse bwith regard to Elkana,the father of the prophet Samuel, bas it is written: “And Elkana walked after his wife,”and what of the verse bwith regard tothe prophet bElisha, as it is written: “And he arose and followed her”(II Kings 4:30)? bDoesthis verse bmeanthat he bliterally walked after her? Rather,certainly this verse means that bhe followed her words and advice. bHere, too,then the verse concerning Manoah may be similarly interpreted; he bfollowedhis wife’s bwords band followed her advice,and did not literally walk behind her., bRav Ashi said: And according to what Rav Naḥman said,that bManoah was an ignoramus; he did not evenlearn to breadthe basic Torah stories that even children learn bin school, as it is stated: “Rebecca arose, and her damsels, and they rode upon the camels, and followed the man”(Genesis 24:61); they followed him and did bnotwalk bbefore the man. /b,On this topic, bRabbi Yoḥa said:It is preferable to walk bbehind a lion and not behind a woman,and preferable to walk bbehind a woman and not behind idolatry,for then it will appear as if he is accompanying the idolatry. It is preferable to walk bbehind idolatry and not behind a synagogue when the congregation is praying,as he appears to separate himself from the community in that he does not wish to join them in prayer.,This last ihalakhahas numerous caveats: bAnd we only saidthis bin a case where he is not carrying something, and if he is carrying something, this does not apply,as everyone will understand why he did not enter the synagogue. bAnd we only saidthis bin a case where there is no other entranceto the synagogue, band if there is another entrance, this does not apply. And we only saidthis bin a case where he is not riding a donkey, and if he is riding a donkey, this does not apply. And we only saidthis bin a case where he is not donning phylacteries, but if he is donning phylacteries, this does not apply. /b, bRav said: The evil inclination is like a fly and it sits between the two entrances of the heart, as it is stated: “Dead flies make the ointment of the perfumer fetid and putrid”(Ecclesiastes 10:1). bAnd Shmuel said:The evil inclination bis like a type of wheat, as it is stated: “Transgression [ iḥatat /i] couches at the door”(Genesis 4:7); iḥatatis interpreted homiletically as related to iḥitta /i, wheat., bThe Sages taughtin a ibaraita /i: bA person has two kidneys; one advises him todo bgood and one advises him todo bevil. And it stands to reasonthat the one advising him to do bgood is to his right andthe one that advises him to do bevil is to his left, as it is written: “A wise man’s understanding is at his right hand, but a fool’s understanding is at his left”(Ecclesiastes 10:2).,Tangential to the subject of kidneys, the Gemara cites that which bthe Sages taughtin a ibaraitawith regard to the roles of various organs: bThe kidneys advise, the heart understands, the tongue shapesthe sounds that emerges from the mouth, the bmouth completesthe shaping of the voice, the besophagus takes in and lets out all kinds of food,the btrachea produces the voice, /b |
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43. Anon., Martyrdom And Ascension of Isaiah, 2.4
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