1. Hebrew Bible, Deuteronomy, 27.15 (9th cent. BCE - 3rd cent. BCE)
| 27.15. אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ | 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, 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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4. Hebrew Bible, 2 Samuel, 7.8, 7.14 (8th cent. BCE - 5th cent. BCE)
| 7.8. וְעַתָּה כֹּה־תֹאמַר לְעַבְדִּי לְדָוִד כֹּה אָמַר יְהוָה צְבָאוֹת אֲנִי לְקַחְתִּיךָ מִן־הַנָּוֶה מֵאַחַר הַצֹּאן לִהְיוֹת נָגִיד עַל־עַמִּי עַל־יִשְׂרָאֵל׃ 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ | 7.8. Now therefore so shalt thou say to my servant David, Thus says the Lord of hosts, I took thee from the sheepfold, from following the sheep, to be ruler over my people, over Yisra᾽el:" 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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5. Hebrew Bible, Isaiah, 52.11 (8th cent. BCE - 5th cent. BCE)
| 52.11. סוּרוּ סוּרוּ צְאוּ מִשָּׁם טָמֵא אַל־תִּגָּעוּ צְאוּ מִתּוֹכָהּ הִבָּרוּ נֹשְׂאֵי כְּלֵי יְהוָה׃ | 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." |
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6. 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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7. Dead Sea Scrolls, Damascus Covenant, 4.13-4.18, 6.15 (2nd cent. BCE - 1st cent. CE)
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8. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.18, 6.15 (2nd cent. BCE - 1st cent. CE)
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9. Dead Sea Scrolls, Community Rule, 1.10, 1.11, 3.13, 3.13-4.26, 3.20, 3.21, 9.14 (2nd cent. BCE - 1st cent. CE)
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10. Dead Sea Scrolls, Hodayot, 6.29-6.30, 7.21, 12.21 (2nd cent. BCE - 1st cent. CE)
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11. Dead Sea Scrolls, Hodayot, 6.29-6.30, 7.21, 12.21 (2nd cent. BCE - 1st cent. CE)
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12. Anon., Epistle of Barnabas, 6.15, 16.7 (1st cent. CE - 2nd cent. CE)
| 6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart. 16.7. I find then that there is a temple, How then shall it be built in the name of the Lord? Understand ye. Before we believed on God, the abode of our heart was corrupt and weak, a temple truly built by hands; for it was full of idolatry and was a house of demons, because we did whatsoever was contrary to God. |
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13. 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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14. 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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15. New Testament, 1 Peter, 2.4-2.5 (1st cent. CE - 1st cent. CE)
| 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. |
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16. New Testament, 1 Corinthians, 3.16-3.17, 5.6, 5.9-5.10, 6.2-6.3, 6.9, 6.12, 6.15-6.16, 6.18-6.19, 9.13, 9.24 (1st cent. CE - 1st cent. CE)
| 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. 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. 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? 6.9. 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 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. |
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17. New Testament, 1 Thessalonians, 2.18, 3.5 (1st cent. CE - 1st cent. CE)
| 2.18. because we wanted to come to you -- indeed, I, Paul, once and again -- but Satan hindered us. 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. |
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18. New Testament, 2 Corinthians, 2.11, 4.4, 4.13, 5.8, 5.10, 5.17, 6.14, 6.14-7.1, 6.16, 6.17, 6.18, 7.1, 11.13, 11.14 (1st cent. CE - 1st cent. CE)
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19. New Testament, Acts, 8.9, 8.11 (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. |
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20. New Testament, Apocalypse, 2.9, 3.9 (1st cent. CE - 1st cent. CE)
| 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 3.9. Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you. |
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21. New Testament, Ephesians, 2.1-2.10, 2.21-2.22, 4.27, 6.10-6.17 (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. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 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. 4.27. neither give place to the devil. 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; |
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22. New Testament, Galatians, 1.4, 2.15-2.21, 3.16, 3.23-3.26, 4.1-4.11 (1st cent. CE - 1st cent. CE)
| 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 2.15. 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! 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 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. 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. |
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23. New Testament, Philippians, 2.15, 3.7-3.11 (1st cent. CE - 1st cent. CE)
| 2.15. that you may become blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are seen as lights in the world 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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24. New Testament, Romans, 1.5, 1.12, 1.18, 2.1, 3.3, 3.9-3.10, 3.21-3.26, 4.13, 4.24, 5.1-5.2, 5.9-5.10, 6.13, 6.15, 8.16, 8.21, 9.8, 16.20 (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. 4.13. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. 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. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. |
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25. New Testament, John, 5.8-5.18, 8.17, 8.31, 8.44, 9.14-9.16, 9.22, 10.34, 12.42, 15.25, 16.2, 18.31, 18.38, 19.7, 19.12, 19.14 (1st cent. CE - 1st cent. CE)
| 5.8. Jesus said to him, "Arise, take up your mat, and walk. 5.9. Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day. 5.10. So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat. 5.11. He answered them, "He who made me well, the same said to me, 'Take up your mat, and walk.' 5.12. Then they asked him, "Who is the man who said to you, 'Take up your mat, and walk'? 5.13. But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place. 5.14. Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 8.17. It's also written in your law that the testimony of two people is valid. 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.34. Jesus answered them, "Isn't it written in your law, 'I said, you are gods?' 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 15.25. But this happened so that the word may be fulfilled which was written in their law, 'They hated me without a cause.' 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death 18.38. Pilate said to him, "What is truth?"When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him. 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King! |
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26. New Testament, Luke, 5.30-5.32, 7.39, 16.1-16.9, 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. 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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27. New Testament, Mark, 2.15 (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. |
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28. New Testament, Matthew, 5.45, 6.24, 12.24, 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. 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 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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29. Tosefta, Sanhedrin, 13.5, 13.12 (1st cent. CE - 2nd cent. CE)
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30. Clement of Alexandria, Exhortation To The Greeks, 2.13.4 (2nd cent. CE - 3rd cent. CE)
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31. Clement of Alexandria, Miscellanies, 3.2.5.1 (2nd cent. CE - 3rd cent. CE)
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32. Justin, First Apology, 26.2-26.4, 56.1-56.2 (2nd cent. CE - 2nd cent. CE)
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33. Tatian, Oration To The Greeks, 13 (2nd cent. CE - 2nd cent. CE)
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34. 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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