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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 1.4


ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·In him was life, and the life was the light of men.


Intertexts (texts cited often on the same page as the searched text):

125 results
1. Hebrew Bible, Deuteronomy, 11.17, 23.19, 26.8, 34.10-34.12 (9th cent. BCE - 3rd cent. BCE)

11.17. וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 23.19. לֹא־תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית יְהוָה אֱלֹהֶיךָ לְכָל־נֶדֶר כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ גַּם־שְׁנֵיהֶם׃ 26.8. וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 34.11. לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 34.12. וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃ 11.17. and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you." 23.19. Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. ." 26.8. And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders." 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;" 34.11. in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land;" 34.12. and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel."
2. Hebrew Bible, Exodus, 7.8-7.12, 9.33, 12.42, 25.31-25.40, 26.35, 28.12, 33.20 (9th cent. BCE - 3rd cent. BCE)

7.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 7.9. כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃ 7.11. וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃ 7.12. וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃ 9.33. וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה אֶת־הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל־יְהוָה וַיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא־נִתַּךְ אָרְצָה׃ 12.42. לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃ 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 25.32. וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃ 25.33. שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.34. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃ 25.35. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.36. כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃ 25.37. וְעָשִׂיתָ אֶת־נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת־נֵרֹתֶיהָ וְהֵאִיר עַל־עֵבֶר פָּנֶיהָ׃ 25.38. וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר׃ 25.39. כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃ 26.35. וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃ 28.12. וְשַׂמְתָּ אֶת־שְׁתֵּי הָאֲבָנִים עַל כִּתְפֹת הָאֵפֹד אַבְנֵי זִכָּרֹן לִבְנֵי יִשְׂרָאֵל וְנָשָׂא אַהֲרֹן אֶת־שְׁמוֹתָם לִפְנֵי יְהוָה עַל־שְׁתֵּי כְתֵפָיו לְזִכָּרֹן׃ 7.8. And the LORD spoke unto Moses and unto Aaron, saying:" 7.9. ’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’" 7.10. And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent." 7.11. Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts." 7.12. For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods." 9.33. And Moses went out of the city from Pharaoh, and spread forth his hands unto the LORD; and the thunders and hail ceased, and the rain was not poured upon the earth." 12.42. It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations." 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 25.32. And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;" 25.33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick." 25.34. And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof." 25.35. And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick." 25.36. Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold." 25.37. And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it." 25.38. And the tongs thereof, and the snuffdishes thereof, shall be of pure gold." 25.39. of a talent of pure gold shall it be made, with all these vessels." 25.40. And see that thou make them after their pattern, which is being shown thee in the mount." 26.35. And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south; and thou shalt put the table on the north side." 28.12. And thou shalt put the two stones upon the shoulder-pieces of the ephod, to be stones of memorial for the children of Israel; and Aaron shall bear their names before the LORD upon his two shoulders for a memorial." 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’"
3. Hebrew Bible, Genesis, 1.1-1.3, 1.20, 1.26-1.27, 2.7, 2.10-2.14, 2.26, 3.17-3.20, 5.1-5.3, 7.4, 15.6, 18.33, 22.3-22.4, 28.1, 28.11-28.12, 38.18 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.11. שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃ 2.12. וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃ 2.13. וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃ 2.14. וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.2. וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃ 5.2. זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃ 5.3. וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃ 5.3. וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 7.4. כִּי לְיָמִים עוֹד שִׁבְעָה אָנֹכִי מַמְטִיר עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וּמָחִיתִי אֶת־כָּל־הַיְקוּם אֲשֶׁר עָשִׂיתִי מֵעַל פְּנֵי הָאֲדָמָה׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 18.33. וַיֵּלֶךְ יְהוָה כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל־אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקֹמוֹ׃ 22.3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 28.1. וַיִּקְרָא יִצְחָק אֶל־יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן׃ 28.1. וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה׃ 28.11. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 38.18. וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃ 1.1. In the beginning God created the heaven and the earth." 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 1.3. And God said: ‘Let there be light.’ And there was light." 1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’" 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 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." 2.10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads." 2.11. The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;" 2.12. and the gold of that land is good; there is bdellium and the onyx stone." 2.13. And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush." 2.14. And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates." 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 3.20. And the man called his wife’s name Eve; because she was the mother of all living." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 5.2. male and female created He them, and blessed them, and called their name Adam, in the day when they were created." 5.3. And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth." 7.4. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I blot out from off the face of the earth.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 18.33. And the LORD went His way, as soon as He had left off speaking to Abraham; and Abraham returned unto his place." 22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him." 22.4. On the third day Abraham lifted up his eyes, and saw the place afar off." 28.1. And Isaac called Jacob, and blessed him, and charged him, and said unto him: ‘Thou shalt not take a wife of the daughters of Canaan." 28.11. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep." 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it." 38.18. And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him."
4. Hebrew Bible, Job, 10.9, 33.6, 33.30, 37.6, 38.8, 38.11 (9th cent. BCE - 3rd cent. BCE)

10.9. זְכָר־נָא כִּי־כַחֹמֶר עֲשִׂיתָנִי וְאֶל־עָפָר תְּשִׁיבֵנִי׃ 33.6. הֵן־אֲנִי כְפִיךָ לָאֵל מֵחֹמֶר קֹרַצְתִּי גַם־אָנִי׃ 37.6. כִּי לַשֶּׁלַג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ׃ 38.8. וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃ 38.11. וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ׃ 10.9. Remember, I beseech Thee, that Thou hast fashioned me as clay; And wilt Thou bring me into dust again?" 33.6. Behold, I am toward God even as thou art; I also am formed out of the clay." 33.30. To bring back his soul from the pit, That he may be enlightened with the light of the living." 37.6. For He saith to the snow: ‘Fall thou on the earth’; Likewise to the shower of rain, and to the showers of His mighty rain." 38.8. Or who shut up the sea with doors, When it broke forth, and issued out of the womb;" 38.11. And said: ‘Thus far shalt thou come, but no further; And here shall thy proud waves be stayed’?"
5. Hebrew Bible, Joel, 3.17 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)

3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts."
7. Hebrew Bible, Micah, 7.8 (9th cent. BCE - 3rd cent. BCE)

7.8. אַל־תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי־אֵשֵׁב בַּחֹשֶׁךְ יְהוָה אוֹר לִי׃ 7.8. Rejoice not against me, O mine enemy; Though I am fallen, I shall arise; Though I sit in darkness, the LORD is a light unto me."
8. Hebrew Bible, Numbers, 21.6-21.9, 24.17 (9th cent. BCE - 3rd cent. BCE)

21.6. וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃ 21.7. וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃ 24.17. אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ 21.6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died." 21.7. And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people." 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’" 21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived." 24.17. I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth."
9. Hebrew Bible, Proverbs, 1.22-1.23, 3.19-3.20, 8.22-8.31, 10.19, 30.4 (9th cent. BCE - 3rd cent. BCE)

1.22. עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃ 1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ 3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 10.19. בְּרֹב דְּבָרִים לֹא יֶחְדַּל־פָּשַׁע וְחֹשֵׂךְ שְׂפָתָיו מַשְׂכִּיל׃ 30.4. מִי עָלָה־שָׁמַיִם וַיֵּרַד מִי אָסַף־רוּחַ בְּחָפְנָיו מִי צָרַר־מַיִם בַּשִּׂמְלָה מִי הֵקִים כָּל־אַפְסֵי־אָרֶץ מַה־שְּׁמוֹ וּמַה־שֶּׁם־בְּנוֹ כִּי תֵדָע׃ 1.22. ’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?" 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens." 3.20. By His knowledge the depths were broken up, And the skies drop down the dew." 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men." 10.19. In the multitude of words there wanteth not transgression; But he that refraineth his lips is wise." 30.4. Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?"
10. Hebrew Bible, Psalms, 2.7, 18.28, 27.1, 33.6-33.7, 44.4, 65.7, 89.9, 89.28, 90.8, 104.2, 104.4, 104.9, 107.29, 136.7, 148.8 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 18.28. כִּי־אַתָּה עַם־עָנִי תוֹשִׁיעַ וְעֵינַיִם רָמוֹת תַּשְׁפִּיל׃ 27.1. כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהוָה יַאַסְפֵנִי׃ 27.1. לְדָוִד יְהוָה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהוָה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃ 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.7. כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת׃ 44.4. כִּי לֹא בְחַרְבָּם יָרְשׁוּ אָרֶץ וּזְרוֹעָם לֹא־הוֹשִׁיעָה לָּמוֹ כִּי־יְמִינְךָ וּזְרוֹעֲךָ וְאוֹר פָּנֶיךָ כִּי רְצִיתָם׃ 65.7. מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה׃ 89.9. יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ׃ 89.28. אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃ 90.8. שת [שַׁתָּה] עֲוֺנֹתֵינוּ לְנֶגְדֶּךָ עֲלֻמֵנוּ לִמְאוֹר פָּנֶיךָ׃ 104.2. תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃ 104.2. עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 104.9. גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃ 107.29. יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃ 136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 148.8. אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר רוּחַ סְעָרָה עֹשָׂה דְבָרוֹ׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 18.28. For Thou dost save the afflicted people; but the haughty eyes Thou dost humble." 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?" 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth." 33.7. He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses." 44.4. For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countece, because Thou wast favourable unto them." 65.7. Who by Thy strength settest fast the mountains, who art girded about with might;" 89.9. O LORD God of hosts, Who is a mighty one, like unto Thee, O LORD? And Thy faithfulness is round about Thee." 89.28. I also will appoint him first-born, The highest of the kings of the earth." 90.8. Thou hast set our iniquities before Thee, Our secret sins in the light of Thy countece." 104.2. Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;" 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." 104.9. Thou didst set a bound which they should not pass over, That they might not return to cover the earth." 107.29. He made the storm a calm, So that the waves thereof were still." 136.7. To Him that made great lights, For His mercy endureth for ever;" 148.8. Fire and hail, snow and vapour, Stormy wind, fulfilling His word;"
11. Hebrew Bible, 2 Kings, 7.1 (8th cent. BCE - 5th cent. BCE)

7.1. וַיָּבֹאוּ וַיִּקְרְאוּ אֶל־שֹׁעֵר הָעִיר וַיַּגִּידוּ לָהֶם לֵאמֹר בָּאנוּ אֶל־מַחֲנֵה אֲרָם וְהִנֵּה אֵין־שָׁם אִישׁ וְקוֹל אָדָם כִּי אִם־הַסּוּס אָסוּר וְהַחֲמוֹר אָסוּר וְאֹהָלִים כַּאֲשֶׁר־הֵמָּה׃ 7.1. וַיֹּאמֶר אֱלִישָׁע שִׁמְעוּ דְּבַר־יְהוָה כֹּה אָמַר יְהוָה כָּעֵת מָחָר סְאָה־סֹלֶת בְּשֶׁקֶל וְסָאתַיִם שְׂעֹרִים בְּשֶׁקֶל בְּשַׁעַר שֹׁמְרוֹן׃ 7.1. And Elisha said: ‘Hear ye the word of the LORD; thus saith the LORD: To-morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.’"
12. Hebrew Bible, Amos, 9.11-9.14 (8th cent. BCE - 6th cent. BCE)

9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ 9.12. לְמַעַן יִירְשׁוּ אֶת־שְׁאֵרִית אֱדוֹם וְכָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם נְאֻם־יְהוָה עֹשֶׂה זֹּאת׃ 9.13. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְנִגַּשׁ חוֹרֵשׁ בַּקֹּצֵר וְדֹרֵךְ עֲנָבִים בְּמֹשֵׁךְ הַזָּרַע וְהִטִּיפוּ הֶהָרִים עָסִיס וְכָל־הַגְּבָעוֹת תִּתְמוֹגַגְנָה׃ 9.14. וְשַׁבְתִּי אֶת־שְׁבוּת עַמִּי יִשְׂרָאֵל וּבָנוּ עָרִים נְשַׁמּוֹת וְיָשָׁבוּ וְנָטְעוּ כְרָמִים וְשָׁתוּ אֶת־יֵינָם וְעָשׂוּ גַנּוֹת וְאָכְלוּ אֶת־פְּרִיהֶם׃ 9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;" 9.12. That they may possess the remt of Edom, And all the nations, upon whom My name is called, Saith the LORD that doeth this." 9.13. Behold, the days come, saith the LORD, That the plowman shall overtake the reaper, And the treader of grapes him that soweth seed; And the mountains shall drop sweet wine, And all the hills shall melt." 9.14. And I will turn the captivity of My people Israel, And they shall build the waste cities, and inhabit them; And they shall plant vineyards, and drink the wine thereof; They shall also make gardens, and eat the fruit of them."
13. Hebrew Bible, Isaiah, 2.5, 9.2, 10.17, 26.19, 29.16, 33.6-33.7, 40.12, 40.28, 41.4, 41.22, 42.4-42.6, 42.9, 43.1, 45.9, 48.13, 49.6, 60.1-60.3 (8th cent. BCE - 5th cent. BCE)

2.5. בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר יְהוָה׃ 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׃ 26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 29.16. הַפְכְּכֶם אִם־כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב כִּי־יֹאמַר מַעֲשֶׂה לְעֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיוֹצְרוֹ לֹא הֵבִין׃ 33.6. וְהָיָה אֱמוּנַת עִתֶּיךָ חֹסֶן יְשׁוּעֹת חָכְמַת וָדָעַת יִרְאַת יְהוָה הִיא אוֹצָרוֹ׃ 33.7. הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה מַלְאֲכֵי שָׁלוֹם מַר יִבְכָּיוּן׃ 40.12. מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃ 40.28. הֲלוֹא יָדַעְתָּ אִם־לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם יְהוָה בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ׃ 41.4. מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 41.22. יַגִּישׁוּ וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה הָרִאשֹׁנוֹת מָה הֵנָּה הַגִּידוּ וְנָשִׂימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן אוֹ הַבָּאוֹת הַשְׁמִיעֻנוּ׃ 42.4. לֹא יִכְהֶה וְלֹא יָרוּץ עַד־יָשִׂים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ׃ 42.5. כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 42.9. הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃ 43.1. וְעַתָּה כֹּה־אָמַר יְהוָה בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל אַל־תִּירָא כִּי גְאַלְתִּיךָ קָרָאתִי בְשִׁמְךָ לִי־אָתָּה׃ 43.1. אַתֶּם עֵדַי נְאֻם־יְהוָה וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי־אֲנִי הוּא לְפָנַי לֹא־נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה׃ 45.9. הוֹי רָב אֶת־יֹצְרוֹ חֶרֶשׂ אֶת־חַרְשֵׂי אֲדָמָה הֲיֹאמַר חֹמֶר לְיֹצְרוֹ מַה־תַּעֲשֶׂה וּפָעָלְךָ אֵין־יָדַיִם לוֹ׃ 48.13. אַף־יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 60.2. לֹא־יָבוֹא עוֹד שִׁמְשֵׁךְ וִירֵחֵךְ לֹא יֵאָסֵף כִּי יְהוָה יִהְיֶה־לָּךְ לְאוֹר עוֹלָם וְשָׁלְמוּ יְמֵי אֶבְלֵךְ׃ 60.2. כִּי־הִנֵּה הַחֹשֶׁךְ יְכַסֶּה־אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח יְהוָה וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה׃ 60.3. וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃ 2.5. O house of Jacob, come ye, and let us walk In the light of the LORD." 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." 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades." 29.16. O your perversity! Shall the potter be esteemed as clay; that the thing made should say of him that made it: ‘He made me not’; Or the thing framed say of him that framed it: ‘He hath no understanding?’" 33.6. And the stability of thy times shall be a hoard of salvation—wisdom and knowledge, And the fear of the LORD which is His treasure." 33.7. Behold, their valiant ones cry without; The ambassadors of peace weep bitterly." 40.12. Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?" 40.28. Hast thou not known? hast thou not heard That the everlasting God, the LORD, The Creator of the ends of the earth, Fainteth not, neither is weary? His discernment is past searching out." 41.4. Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same." 41.22. Let them bring them forth, and declare unto us The things that shall happen; The former things, what are they? Declare ye, that we may consider, And know the end of them; Or announce to us things to come." 42.4. He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching." 42.5. Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:" 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;" 42.9. Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them." 43.1. But now thus saith the LORD that created thee, O Jacob, And He that formed thee, O Israel: Fear not, for I have redeemed thee, I have called thee by thy name, thou art Mine." 45.9. Woe unto him that striveth with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What makest thou?’ Or: ‘Thy work, it hath no hands’?" 48.13. Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together." 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.’" 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 60.2. For, behold, darkness shall cover the earth, And gross darkness the peoples; But upon thee the LORD will arise, And His glory shall be seen upon thee." 60.3. And nations shall walk at thy light, And kings at the brightness of thy rising."
14. Hebrew Bible, Jeremiah, 4.23, 5.22, 10.13, 18.6, 28.2-28.14, 32.20-32.21 (8th cent. BCE - 5th cent. BCE)

4.23. רָאִיתִי אֶת־הָאָרֶץ וְהִנֵּה־תֹהוּ וָבֹהוּ וְאֶל־הַשָּׁמַיִם וְאֵין אוֹרָם׃ 5.22. הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃ 10.13. לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ [הָאָרֶץ] בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו׃ 18.6. הֲכַיּוֹצֵר הַזֶּה לֹא־אוּכַל לַעֲשׂוֹת לָכֶם בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן־אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל׃ 28.2. כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר שָׁבַרְתִּי אֶת־עֹל מֶלֶךְ בָּבֶל׃ 28.3. בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃ 28.4. וְאֶת־יְכָנְיָה בֶן־יְהוֹיָקִים מֶלֶךְ־יְהוּדָה וְאֶת־כָּל־גָּלוּת יְהוּדָה הַבָּאִים בָּבֶלָה אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה נְאֻם־יְהוָה כִּי אֶשְׁבֹּר אֶת־עֹל מֶלֶךְ בָּבֶל׃ 28.5. וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אֶל־חֲנַנְיָה הַנָּבִיא לְעֵינֵי הַכֹּהֲנִים וּלְעֵינֵי כָל־הָעָם הָעֹמְדִים בְּבֵית יְהוָה׃ 28.6. וַיֹּאמֶר יִרְמְיָה הַנָּבִיא אָמֵן כֵּן יַעֲשֶׂה יְהוָה יָקֵם יְהוָה אֶת־דְּבָרֶיךָ אֲשֶׁר נִבֵּאתָ לְהָשִׁיב כְּלֵי בֵית־יְהוָה וְכָל־הַגּוֹלָה מִבָּבֶל אֶל־הַמָּקוֹם הַזֶּה׃ 28.7. אַךְ־שְׁמַע־נָא הַדָּבָר הַזֶּה אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֶיךָ וּבְאָזְנֵי כָּל־הָעָם׃ 28.8. הַנְּבִיאִים אֲשֶׁר הָיוּ לְפָנַי וּלְפָנֶיךָ מִן־הָעוֹלָם וַיִּנָּבְאוּ אֶל־אֲרָצוֹת רַבּוֹת וְעַל־מַמְלָכוֹת גְּדֹלוֹת לְמִלְחָמָה וּלְרָעָה וּלְדָבֶר׃ 28.9. הַנָּבִיא אֲשֶׁר יִנָּבֵא לְשָׁלוֹם בְּבֹא דְּבַר הַנָּבִיא יִוָּדַע הַנָּבִיא אֲשֶׁר־שְׁלָחוֹ יְהוָה בֶּאֱמֶת׃ 28.11. וַיֹּאמֶר חֲנַנְיָה לְעֵינֵי כָל־הָעָם לֵאמֹר כֹּה אָמַר יְהוָה כָּכָה אֶשְׁבֹּר אֶת־עֹל נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בְּעוֹד שְׁנָתַיִם יָמִים מֵעַל צַוַּאר כָּל־הַגּוֹיִם וַיֵּלֶךְ יִרְמְיָה הַנָּבִיא לְדַרְכּוֹ׃ 28.12. וַיְהִי דְבַר־יְהוָה אֶל־יִרְמְיָה אַחֲרֵי שְׁבוֹר חֲנַנְיָה הַנָּבִיא אֶת־הַמּוֹטָה מֵעַל צַוַּאר יִרְמְיָה הַנָּבִיא לֵאמֹר׃ 28.13. הָלוֹךְ וְאָמַרְתָּ אֶל־חֲנַנְיָה לֵאמֹר כֹּה אָמַר יְהוָה מוֹטֹת עֵץ שָׁבָרְתָּ וְעָשִׂיתָ תַחְתֵּיהֶן מֹטוֹת בַּרְזֶל׃ 28.14. כִּי כֹה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹל בַּרְזֶל נָתַתִּי עַל־צַוַּאר כָּל־הַגּוֹיִם הָאֵלֶּה לַעֲבֹד אֶת־נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וַעֲבָדֻהוּ וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ׃ 32.21. וַתֹּצֵא אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בְּאֹתוֹת וּבְמוֹפְתִים וּבְיָד חֲזָקָה וּבְאֶזְרוֹעַ נְטוּיָה וּבְמוֹרָא גָּדוֹל׃ 4.23. I beheld the earth, And, lo, it was waste and void; And the heavens, and they had no light. ." 5.22. Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it." 10.13. At the sound of His giving a multitude of waters in the heavens, When He causeth the vapours to ascend from the ends of the earth; When He maketh lightnings with the rain, And bringeth forth the wind out of His treasuries;" 18.6. ’O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay in the potter’s hand, so are ye in My hand, O house of Israel." 28.2. ’Thus speaketh the LORD of hosts, the God of Israel, saying: I have broken the yoke of the king of Babylon." 28.3. Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon;" 28.4. and I will bring back to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith the LORD; for I will break the yoke of the king of Babylon.’" 28.5. Then the prophet Jeremiah said unto the prophet Haiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD," 28.6. even the prophet Jeremiah said: ‘Amen! the LORD do so! the LORD perform thy words which thou hast prophesied, to bring back the vessels of the LORD’S house, and all them that are carried away captive, from Babylon unto this place!" 28.7. Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people:" 28.8. The prophets that have been before me and before thee of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence." 28.9. The prophet that prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.’" 28.10. Then Haiah the prophet took the bar from off the prophet Jeremiah’s neck, and broke it." 28.11. And Haiah spoke in the presence of all the people, saying: ‘Thus saith the LORD: Even so will I break the yoke of Nebuchadnezzar king of Babylon from off the neck of all the nations within two full years.’ And the prophet Jeremiah went his way." 28.12. Then the word of the LORD came unto Jeremiah, after that Haiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying:" 28.13. ’Go, and tell Haiah, saying: Thus saith the LORD: Thou hast broken the bars of wood; but thou shalt make in their stead bars of iron." 28.14. For thus saith the LORD of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him; and I have given him the beasts of the field also.’ ." 32.20. who didst set signs and wonders in the land of Egypt, even unto this day, and in Israel and among other men; and madest Thee a name, as at this day;" 32.21. and didst bring forth Thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror;"
15. Hebrew Bible, Judges, 5.12 (8th cent. BCE - 5th cent. BCE)

5.12. עוּרִי עוּרִי דְּבוֹרָה עוּרִי עוּרִי דַּבְּרִי־שִׁיר קוּם בָּרָק וּשֲׁבֵה שֶׁבְיְךָ בֶּן־אֲבִינֹעַם׃ 5.12. Awake, awake, Devora: awake, awake, utter a song: arise, Baraq, and lead away thy captives, thou son of Avino῾am."
16. Homer, Iliad, 1.1-1.7, 1.503-1.530 (8th cent. BCE - 7th cent. BCE)

1.1. /The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment 1.2. /The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment 1.3. /The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment 1.4. /The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment 1.5. /The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment 1.5. /from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish 1.6. /from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish 1.7. /from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish 1.503. /with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronos:Father Zeus, if ever amid the immortals I gave you aid by word or deed, grant me this prayer: do honour to my son, who is doomed to a speedy death beyond all other men; 1.504. /with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronos:Father Zeus, if ever amid the immortals I gave you aid by word or deed, grant me this prayer: do honour to my son, who is doomed to a speedy death beyond all other men; 1.505. /yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.506. /yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.507. /yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.508. /yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.509. /yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.510. /So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.511. /So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.512. /So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.513. /So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.514. /So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.515. /how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods 1.516. /how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods 1.517. /how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods 1.518. /how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods 1.519. /how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods 1.520. /and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.521. /and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.522. /and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.523. /and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.524. /and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.525. /no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.526. /no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.527. /no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.528. /no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.529. /no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.530. /
17. Hebrew Bible, Ezekiel, 11.23, 34.17-34.23, 37.27 (6th cent. BCE - 5th cent. BCE)

11.23. וַיַּעַל כְּבוֹד יְהוָה מֵעַל תּוֹךְ הָעִיר וַיַּעֲמֹד עַל־הָהָר אֲשֶׁר מִקֶּדֶם לָעִיר׃ 34.17. וְאַתֵּנָה צֹאנִי כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי שֹׁפֵט בֵּין־שֶׂה לָשֶׂה לָאֵילִים וְלָעַתּוּדִים׃ 34.18. הַמְעַט מִכֶּם הַמִּרְעֶה הַטּוֹב תִּרְעוּ וְיֶתֶר מִרְעֵיכֶם תִּרְמְסוּ בְּרַגְלֵיכֶם וּמִשְׁקַע־מַיִם תִּשְׁתּוּ וְאֵת הַנּוֹתָרִים בְּרַגְלֵיכֶם תִּרְפֹּשׂוּן׃ 34.19. וְצֹאנִי מִרְמַס רַגְלֵיכֶם תִּרְעֶינָה וּמִרְפַּשׂ רַגְלֵיכֶם תִּשְׁתֶּינָה׃ 34.21. יַעַן בְּצַד וּבְכָתֵף תֶּהְדֹּפוּ וּבְקַרְנֵיכֶם תְּנַגְּחוּ כָּל־הַנַּחְלוֹת עַד אֲשֶׁר הֲפִיצוֹתֶם אוֹתָנָה אֶל־הַחוּצָה׃ 34.22. וְהוֹשַׁעְתִּי לְצֹאנִי וְלֹא־תִהְיֶינָה עוֹד לָבַז וְשָׁפַטְתִּי בֵּין שֶׂה לָשֶׂה׃ 34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 37.27. וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 11.23. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city." 34.17. And as for you, O My flock, thus saith the Lord GOD: Behold, I judge between cattle and cattle, even the rams and the he-goats." 34.18. Seemeth it a small thing unto you to have fed upon the good pasture, but ye must tread down with your feet the residue of your pasture? and to have drunk of the settled waters, but ye must foul the residue with your feet?" 34.19. And as for My sheep, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet." 34.20. Therefore thus saith the Lord GOD unto them: Behold, I, even I, will judge between the fat cattle and the lean cattle." 34.21. Because ye thrust with side and with shoulder, and push all the weak with your horns, till ye have scattered them abroad;" 34.22. therefore will I save My flock, and they shall no more be a prey; and I will judge between cattle and cattle." 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd." 37.27. My dwelling-place also shall be over them; and I will be their God, and they shall be My people."
18. Hebrew Bible, 1 Chronicles, 29.16 (5th cent. BCE - 3rd cent. BCE)

29.16. יְהוָה אֱלֹהֵינוּ כֹל הֶהָמוֹן הַזֶּה אֲשֶׁר הֲכִינֹנוּ לִבְנוֹת־לְךָ בַיִת לְשֵׁם קָדְשֶׁךָ מִיָּדְךָ היא [הוּא] וּלְךָ הַכֹּל׃ 29.16. O LORD our God, all this store that we have prepared to build Thee a house for Thy holy name cometh of Thy hand, and is all Thine own."
19. Hebrew Bible, 2 Chronicles, 14.10, 20.10 (5th cent. BCE - 3rd cent. BCE)

14.10. And Asa cried unto the LORD his God, and said: ‘LORD, there is none beside Thee to help, between the mighty and him that hath no strength; help us, O LORD our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the LORD our God; let not man prevail against Thee.’" 20.10. And now, behold, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;"
20. Hebrew Bible, Zechariah, 1.12, 2.10, 14.4 (5th cent. BCE - 4th cent. BCE)

1.12. וַיַּעַן מַלְאַךְ־יְהוָה וַיֹּאמַר יְהוָה צְבָאוֹת עַד־מָתַי אַתָּה לֹא־תְרַחֵם אֶת־יְרוּשָׁלִַם וְאֵת עָרֵי יְהוּדָה אֲשֶׁר זָעַמְתָּה זֶה שִׁבְעִים שָׁנָה׃ 14.4. וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃ 1.12. Then the angel of the LORD spoke and said: ‘O LORD of hosts, how long wilt Thou not have compassion on Jerusalem and on the cities of Judah, against which Thou hast had indignation these threescore and ten years?" 2.10. Ho, ho, flee then from the land of the north, saith the LORD; for I have spread you abroad as the four winds of the heaven, saith the LORD." 14.4. And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south."
21. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)

3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy
22. Plato, Letters, None (5th cent. BCE - 4th cent. BCE)

23. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

116b. and his children had been brought to him—for he had two little sons and one big one—and the women of the family had come, he talked with them in Crito’s presence and gave them such directions as he wished; then he told the women to go away, and he came to us. And it was now nearly sunset; for he had spent a long time within. And he came and sat down fresh from the bath. After that not much was said, and the servant
24. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

247d. and is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds absolute justice, temperance, and knowledge, not such knowledge as has a beginning and varies as it is associated with one
25. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

210d. like a lackey, upon the beauty of a particular child or man or single observance; and turning rather towards the main ocean of the beautiful may by contemplation of this bring forth in all their splendor many fair fruits of discourse and meditation in a plenteous crop of philosophy; until with the strength and increase there acquired he descries a certain single knowledge connected with a beauty which has yet to be told. And here, I pray you
26. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

27. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?
28. Anon., 1 Enoch, 42 (3rd cent. BCE - 2nd cent. BCE)

42. Wisdom found no place where she might dwell; Then a dwelling-place was assigned her in the heavens.",Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.,And unrighteousness went forth from her chambers: Whom she sought not she found, And dwelt with them,As rain in a desert And dew on a thirsty land.
29. Anon., Testament of Zebulun, 8.1 (2nd cent. BCE - 2nd cent. CE)

30. Dead Sea Scrolls, Community Rule, 1.10-1.11, 2.3, 3.13, 3.20-3.21 (2nd cent. BCE - 1st cent. CE)

31. Dead Sea Scrolls, Hodayot, 12.23 (2nd cent. BCE - 1st cent. CE)

32. Dead Sea Scrolls, Hodayot, 12.23 (2nd cent. BCE - 1st cent. CE)

33. Hebrew Bible, Daniel, 2.22, 8.16-8.17, 10.21 (2nd cent. BCE - 2nd cent. BCE)

2.22. הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא ונהירא [וּנְהוֹרָא] עִמֵּהּ שְׁרֵא׃ 8.16. וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃ 8.17. וַיָּבֹא אֵצֶל עָמְדִי וּבְבֹאוֹ נִבְעַתִּי וָאֶפְּלָה עַל־פָּנָי וַיֹּאמֶר אֵלַי הָבֵן בֶּן־אָדָם כִּי לְעֶת־קֵץ הֶחָזוֹן׃ 10.21. אֲבָל אַגִּיד לְךָ אֶת־הָרָשׁוּם בִּכְתָב אֱמֶת וְאֵין אֶחָד מִתְחַזֵּק עִמִּי עַל־אֵלֶּה כִּי אִם־מִיכָאֵל שַׂרְכֶם׃ 2.22. He revealeth the deep and secret things; He knoweth what is in the darkness, And the light dwelleth with Him." 8.16. And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’" 8.17. So he came near where I stood; and when he came, I was terrified, and fell upon my face; but he said unto me: ‘Understand, O son of man; for the vision belongeth to the time of the end.’" 10.21. Howbeit I will declare unto thee that which is inscribed in the writing of truth; and there is none that holdeth with me against these, except Michael your prince."
34. Septuagint, Ecclesiasticus (Siracides), 24.8, 33.18 (2nd cent. BCE - 2nd cent. BCE)

24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 33.18. Hear me, you who are great among the people,and you leaders of the congregation, hearken.
35. Septuagint, Wisdom of Solomon, 1.1, 2.12-2.18, 5.1-5.2, 5.5, 6.17-6.19, 7.7, 7.24, 7.26, 8.1, 8.17, 9.18, 15.3, 19.6, 24.8 (2nd cent. BCE - 1st cent. BCE)

1.1. Love righteousness, you rulers of the earth,think of the Lord with uprightness,and seek him with sincerity of heart; 2.12. Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.13. He professes to have knowledge of God,and calls himself a child of the Lord. 2.14. He became to us a reproof of our thoughts; 2.15. the very sight of him is a burden to us,because his manner of life is unlike that of others,and his ways are strange. 2.16. We are considered by him as something base,and he avoids our ways as unclean;he calls the last end of the righteous happy,and boasts that God is his father. 2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 6.17. The beginning of wisdom is the most sincere desire for instruction,and concern for instruction is love of her 6.18. and love of her is the keeping of her laws,and giving heed to her laws is assurance of immortality 6.19. and immortality brings one near to God; 7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 8.1. She reaches mightily from one end of the earth to the other,and she orders all things well. 8.17. When I considered these things inwardly,and thought upon them in my mind,that in kinship with wisdom there is immortality 9.18. And thus the paths of those on earth were set right,and men were taught what pleases thee,and were saved by wisdom. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality. 19.6. For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed.
36. Cicero, Academica Posteriora, 1.28-1.29 (1st cent. BCE - 1st cent. BCE)

37. Ovid, Metamorphoses, 3.509 (1st cent. BCE - 1st cent. CE)

38. Philo of Alexandria, On The Life of Abraham, 70 (1st cent. BCE - 1st cent. CE)

70. The man who had been bred up in this doctrine, and who for a long time had studied the philosophy of the Chaldaeans, as if suddenly awakening from a deep slumber and opening the eye of the soul, and beginning to perceive a pure ray of light instead of profound darkness, followed the light, and saw what he had never see before, a certain governor and director of the world standing above it, and guiding his own work in a salutary manner, and exerting his care and power in behalf of all those parts of it which are worthy of divine superintendence.
39. Philo of Alexandria, On The Cherubim, 49 (1st cent. BCE - 1st cent. CE)

49. For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such. 49. And God also intimates to us something of this kind by a figure. Since the property of fire is partly to give light, and partly to burn, those who think fit to show themselves obedient to the sacred commands shall live for ever and ever as in a light which is never darkened, having his laws themselves as stars giving light in their soul. But all those who are stubborn and disobedient are for ever inflamed, and burnt, and consumed by their internal appetites, which, like flame, will destroy all the life of those who possess them. XII.
40. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - 1st cent. CE)

146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
41. Philo of Alexandria, On Flight And Finding, 108-109, 101 (1st cent. BCE - 1st cent. CE)

101. But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe.
42. Philo of Alexandria, On The Creation of The World, 34, 69-71, 33 (1st cent. BCE - 1st cent. CE)

33. And after the shining forth of that light, perceptible only to the intellect, which existed before the sun, then its adversary darkness yielded, as God put a wall between them and separated them, well knowing their opposite characters, and the enmity existing between their natures. In order, therefore, that they might not war against one another from being continually brought in contact, so that war would prevail instead of peace, God, burning want of order into order, did not only separate light and darkness, but did also place boundaries in the middle of the space between the two, by which he separated the extremities of each. For if they had approximated they must have produced confusion, preparing for the contest, for the supremacy, with great and unextinguishable rivalry, if boundaries established between them had not separated them and prevented them from clashing together
43. Philo of Alexandria, On The Posterity of Cain, 17 (1st cent. BCE - 1st cent. CE)

17. On this account too, Abraham, when he had come unto the place which God had told him of, "On the third day, looking up, saw the place afar off." What kind of place? Was it the place to which he came? And how was it still afar off, if he had already come to it?
44. Philo of Alexandria, On Dreams, 1.62-1.69, 1.71, 1.75, 2.45 (1st cent. BCE - 1st cent. CE)

1.62. Now place is considered in three ways: firstly, as a situation filled by a body; secondly, as a divine word which God himself has filled wholly and entirely with incorporeal powers; for says the scripture, "I have seen the place in which the God of Israel Stood," in which alone he permitted his prophet to perform sacrifice to him, forbidding him to do so in other places. For he is ordered to go up into the place which the Lord God shall choose, and there to sacrifice burnt offerings and sacrifices for salvation, and to bring other victims also without spot. 1.63. According to the third signification, God himself is called a place, from the fact of his surrounding the universe, and being surrounded himself by nothing whatever, and from the fact of his being the refuge of all persons, and since he himself is his own district, containing himself and resembling himself alone. 1.64. I, indeed, am not a place, but I am in a place, and every existing being is so in a similar manner. So that which is surrounded differs from that which surrounds it; but the Deity, being surrounded by nothing, is necessarily itself its own place. And there is an evidence in support of my view of the matter in the following sacred oracle delivered with respect to Abraham: "He came unto the place of which the Lord God had told him: and having looked up with his eyes, he saw the place afar off. 1.65. Tell me, now, did he who had come to the place see it afar off? Or perhaps it is but an identical expression for two different things, one of which is the divine world, and the other, God, who existed before the world. 1.66. But he who was conducted by wisdom comes to the former place, having found that the main part and end of propitiation is the divine word, in which he who is fixed does not as yet attain to such a height as to penetrate to the essence of God, but sees him afar off; or, rather, I should say, he is not able even to behold him afar off, but he only discerns this fact, that God is at a distance from every creature, and that any comprehension of him is removed to a great distance from all human intellect. 1.67. Perhaps, however, the historian, by this allegorical form of expression, does not here mean by his expression, "place," the Cause of all things; but the idea which he intends to convey may be something of this sort; --he came to the place, and looking up with his eyes he saw the very place to which he had come, which was a very long way from the God who may not be named nor spoken of, and who is in every way incomprehensible. XII. 1.68. These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does not "meet" the place, nor that place either which is filled by a mortal body; for all those who are born of the dust, and who occupy any place whatever, and who do of necessity fill some position, partake of that; nor the third and most excellent kind of place, of which it was scarcely possible for that man to form an idea who made his abode at the well which was entitled the "well of the oath," where the self-taught race, Isaac, abides, who never abandons his faith in God and his invisible comprehension of him, but who keeps to the intermediate divine word, which affords him the best suggestions, and teaches him everything which is suitable to the times. 1.69. For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the disease of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practice the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour. 1.71. And it is with exceeding beauty and propriety that it is said, not that he came to the place, but that he met the place: for to come is voluntary, but to meet is very often involuntary; so that the divine Word appearing on a sudden, supplies an unexpected joy, greater than could have been hoped, inasmuch as it is about to travel in company with the solitary soul; for Moses also "brings forward the people to a meeting with God," well knowing that he comes invisibly towards those souls who have a longing to meet with him. XIII. 1.75. And it is easy otherwise by means of argument to perceive this, since God is the first light, "For the Lord is my light and my Saviour," is the language of the Psalms; and not only the light, but he is also the archetypal pattern of every other light, or rather he is more ancient and more sublime than even the archetypal model, though he is spoken of as the model; for the real model was his own most perfect word, the light, and he himself is like to no created thing. 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.
45. Philo of Alexandria, On The Special Laws, 1.81 (1st cent. BCE - 1st cent. CE)

1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made.
46. Philo of Alexandria, Allegorical Interpretation, 1.18, 1.43 (1st cent. BCE - 1st cent. CE)

1.18. Correctly therefore, did Moses say that "God blessed the seventh day and hallowed it," because on it he "caused to rest from all his works which he had begun to make." And this is the reason why he who lives and conducts himself in accordance with the seventh and perfect light is blessed and holy, since it is in accordance with his nature, that the creation of mortal beings was terminated. For the case is thus: when the light of virtue, which is brilliant and really divine, rises up, then the generation of the contrary nature is checked. And we have shown that God never desists from creating something, but that when he appears to do so he is only beginning the creation of something else; as being not only, the Creator, but also the Father of everything which exists. VIII. 1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement.
47. Philo of Alexandria, Questions On Genesis, 1.31 (1st cent. BCE - 1st cent. CE)

48. Philo of Alexandria, Who Is The Heir, 62, 314 (1st cent. BCE - 1st cent. CE)

314. But what land does he mean but that which has been already mentioned, to which he is now making reference? The fruit of which is the safe and most certain comprehension of the wisdom of God, according to which it preserves for its dividers all the good things which exist without any admixture or taint of evil, as if they had been incorruptible from their very beginning.
49. Philo of Alexandria, That The Worse Attacks The Better, 115 (1st cent. BCE - 1st cent. CE)

115. Now these energies are especially the food of the soul, which is competent to give suck, as the lawgiver says, "Honey out of the rock, and oil out of the solid Rock," meaning by the solid rock which cannot be cut through, the wisdom of God, which is the nurse and foster-mother and educator of those who desire incorruptible food;
50. Anon., Didache, 8.2 (1st cent. CE - 2nd cent. CE)

51. Clement of Rome, 2 Clement, 6.9, 8.6 (1st cent. CE - 1st cent. CE)

6.9. εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, Cf. Mt. 22. 11 ff. ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ; ἣ τίς ἡμῶν παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια;
52. Epictetus, Discourses, 1.12.5, 1.30.3, 2.14.11-2.14.13 (1st cent. CE - 2nd cent. CE)

53. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)

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.”"
54. New Testament, 1 John, 1.5, 1.7, 2.7-2.10, 2.18-2.19, 2.22-2.23, 2.27, 3.1-3.2, 3.7-3.10, 3.14-3.15, 3.18, 4.1-4.9, 4.17, 4.19, 5.1-5.4, 5.6-5.7, 5.10, 5.16-5.20 (1st cent. CE - 1st cent. CE)

1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.9. He who says he is in the light and hates his brother, is in the darkness even until now. 2.10. He who loves his brother remains in the light, and there is no occasion for stumbling in him. 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 3.1. Behold, how great a love the Father has bestowed on us, that we should be called children of God! For this cause the world doesn't know us, because it didn't know him. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.7. Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous. 3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.18. My little children, let's not love in word only, neither with the tongue only, but in deed and truth. 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.4. You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. 4.5. They are of the world. Therefore they speak of the world, and the world hears them. 4.6. We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world. 4.19. We love Him, because he first loved us. 5.1. Whoever believes that Jesus is the Christ is born of God. Whoever loves the father also loves the child who is born of him. 5.2. By this we know that we love the children of God, when we love God and keep his commandments. 5.3. For this is the love of God, that we keep his commandments. His commandments are not grievous. 5.4. For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.7. It is the Spirit who bears witness, because the Spirit is the truth. 5.10. He who believes in the Son of God has the testimony in himself. He who doesn't believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son. 5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him. 5.19. We know that we are of God, and the whole world lies in the power of the evil one. 5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life.
55. New Testament, 1 Corinthians, 1.24, 2.6-2.8, 2.10, 2.15-2.16, 8.1, 8.6 (1st cent. CE - 1st cent. CE)

1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.
56. New Testament, 1 Thessalonians, 2.14, 5.4-5.8 (1st cent. CE - 1st cent. CE)

2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 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.
57. New Testament, 1 Timothy, 3.16, 6.16 (1st cent. CE - 1st cent. CE)

3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
58. New Testament, 2 John, 7, 9, 12 (1st cent. CE - 2nd cent. CE)

59. New Testament, 3 John, 14 (1st cent. CE - 2nd cent. CE)

60. New Testament, 2 Peter, 3.16 (1st cent. CE - 1st cent. CE)

3.16. as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.
61. New Testament, 2 Corinthians, 1.22, 4.4, 11.24 (1st cent. CE - 1st cent. CE)

62. New Testament, Acts, 7.55-7.56, 10.11, 19.11-19.19, 20.31, 23.8 (1st cent. CE - 2nd cent. CE)

7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 20.31. Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these.
63. New Testament, Apocalypse, 19.13, 22.4-22.5 (1st cent. CE - 1st cent. CE)

19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God. 22.4. They will see his face, and his name will be on their foreheads. 22.5. There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever.
64. New Testament, James, 2.1 (1st cent. CE - 1st cent. CE)

2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality.
65. New Testament, Colossians, 1.15-1.20, 1.27, 2.9-2.10, 3.1 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 2.9. For in him all the fullness of the Godhead dwells bodily 2.10. and in him you are made full, who is the head of all principality and power; 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
66. New Testament, Ephesians, 1.13, 1.19, 2.1-2.6, 4.14, 4.30, 5.1-5.14 (1st cent. CE - 1st cent. CE)

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 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 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 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.
67. New Testament, Galatians, 6.3 (1st cent. CE - 1st cent. CE)

6.3. For if a man thinkshimself to be something when he is nothing, he deceives himself.
68. New Testament, Hebrews, 1.1-1.4, 1.7, 2.2, 2.13, 3.3, 10.5, 12.1-12.4 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 12.3. For consider him who has endured such contradiction of sinners against himself, that you don't grow weary, fainting in your souls. 12.4. You have not yet resisted to blood, striving against sin;
69. New Testament, Philippians, 2.6-2.11, 3.3, 4.19 (1st cent. CE - 1st cent. CE)

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 4.19. My God will supply every need of yours according to his riches in glory in Christ Jesus.
70. New Testament, Romans, 1.25, 8.6, 8.11, 9.21, 11.36 (1st cent. CE - 1st cent. CE)

1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.
71. New Testament, Titus, 1.10 (1st cent. CE - 1st cent. CE)

1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision
72. New Testament, John, 1.1-1.3, 1.5-1.19, 1.23, 1.26, 1.29-1.51, 2.1-2.12, 2.22-2.25, 3.1-3.21, 3.28-3.29, 3.35-3.36, 4.1, 4.3-4.42, 4.46-4.54, 5.1-5.9, 5.17, 5.19, 5.21, 5.23-5.40, 5.43, 5.45-5.46, 6.1-6.21, 6.26-6.29, 6.32, 6.35, 6.38-6.39, 6.44, 6.46, 6.48, 6.53, 6.57-6.58, 6.60, 6.66, 7.12-7.14, 7.16-7.19, 7.22, 7.28-7.29, 7.31-7.33, 7.36, 7.40, 7.42, 7.44-7.47, 8.12, 8.16, 8.18, 8.22-8.59, 9.1-9.12, 9.15-9.17, 9.19-9.20, 9.22, 9.25, 9.30, 9.32-9.39, 10.7, 10.9, 10.25-10.27, 10.30, 10.35-10.37, 10.41, 11.1-11.56, 12.1, 12.3, 12.18, 12.23-12.24, 12.27-12.28, 12.34-12.38, 12.40-12.42, 12.44-12.46, 12.48-12.49, 13.1, 13.3, 13.13, 13.20, 13.23, 13.25, 14.1-14.2, 14.6-14.7, 14.9-14.10, 14.16-14.20, 14.23-14.24, 14.26, 14.31, 15.3, 15.18, 15.20-15.21, 16.2, 16.5, 16.13-16.15, 16.21, 16.28, 17.1-17.26, 18.22, 18.32, 18.36, 19.7, 19.34-19.35, 19.38, 20.7, 20.19, 20.21, 20.25, 20.27-20.28, 20.30-20.31, 21.1-21.24 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.35. Again, the next day, John was standing with two of his disciples 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God! 1.37. The two disciples heard him speak, and they followed Jesus. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying? 1.39. He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.42. He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). 1.43. On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me. 1.44. Now Philip was from Bethsaida, of the city of Andrew and Peter. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see. 1.47. Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit! 1.48. Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you. 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these! 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 2.23. Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 2.24. But Jesus didn't trust himself to them, because he knew everyone 2.25. and because he didn't need for anyone to testify concerning man; for he himself knew what was in man. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 3.28. You yourselves testify that I said, 'I am not the Christ,' but, 'I have been sent before him.' 3.29. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. This, my joy, therefore is made full. 3.35. The Father loves the Son, and has given all things into his hand. 3.36. One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.3. he left Judea, and departed into Galilee. 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 4.32. But he said to them, "I have food to eat that you don't know about. 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat? 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 5.2. Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches. 5.3. In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water; 5.4. for an angel of the Lord went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had. 5.5. A certain man was there, who had been sick for thirty-eight years. 5.6. When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well? 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 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. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.31. If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little. 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him 6.9. There is a boy here who has five barley loaves and two fish, but what are these among so many? 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost. 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 6.16. When evening came, his disciples went down to the sea 6.17. and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. 6.18. The sea was tossed by a great wind blowing. 6.19. When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. 6.20. But he said to them, "I AM. Don't be afraid. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 6.26. Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.28. They said therefore to him, "What must we do, that we may work the works of God? 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.48. I am the bread of life. 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 6.60. Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it? 6.66. At this, many of his disciples went back, and walked no more with him. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 7.13. Yet no one spoke openly of him for fear of the Jews. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.17. If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me? 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.29. I know him, because I am from him, and he sent me. 7.31. But of the multitude, many believed in him. They said, "When the Christ comes, he won't do more signs than those which this man has done, will he? 7.32. The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.36. What is this word that he said, 'You will seek me, and won't find me; and where I am, you can't come?' 7.40. Many of the multitude therefore, when they heard these words, said, "This is truly the prophet. 7.42. Hasn't the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was? 7.44. Some of them would have arrested him, but no one laid hands on him. 7.45. The officers therefore came to the chief priests and Pharisees, and they said to them, "Why didn't you bring him? 7.46. The officers answered, "No man ever spoke like this man! 7.47. The Pharisees therefore answered them, "You aren't also led astray, are you? 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.16. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.22. The Jews therefore said, "Will he kill himself, that he says, 'Where I am going, you can't come?' 8.23. He said to them, "You are from beneath. I am from above. You are of this world. I am not of this world. 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins. 8.25. They said therefore to him, "Who are you?"Jesus said to them, "Just what I have been saying to you from the beginning. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world. 8.27. They didn't understand that he spoke to them about the Father. 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him. 8.30. As he spoke these things, many believed in him. 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?' 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 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. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God. 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be? 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 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. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.19. and asked them, "Is this your son, who you say was born blind? How then does he now see? 9.20. His parents answered them, "We know that this is our son, and that he was born blind; 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. 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see. 9.30. The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 9.32. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 9.33. If this man were not from God, he could do nothing. 9.34. They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. 9.35. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God? 9.36. He answered, "Who is he, Lord, that I may believe in him? 9.37. Jesus said to him, "You have both seen him, and it is he who speaks with you. 9.38. He said, "Lord, I believe!" and he worshiped him. 9.39. Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind. 10.7. Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep's door. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.26. But you don't believe, because you are not of my sheep, as I told you. 10.27. My sheep hear my voice, and I know them, and they follow me. 10.30. I and the Father are one. 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken) 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 10.37. If I don't do the works of my Father, don't believe me. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 11.45. Therefore many of the Jews, who came to Mary and saw what Jesus did, believed in him. 11.46. But some of them went away to the Pharisees, and told them the things which Jesus had done. 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation. 11.49. But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all 11.50. nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish. 11.51. Now he didn't say this of himself, but being high priest that year, he prophesied that Jesus would die for the nation 11.52. and not for the nation only, but that he might also gather together into one the children of God who are scattered abroad. 11.53. So from that day forward they took counsel that they might put him to death. 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 11.55. Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. 11.56. Then they sought for Jesus and spoke one with another, as they stood in the temple, "What do you think -- that he isn't coming to the feast at all? 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.18. For this cause also the multitude went and met him, because they heard that he had done this sign. 12.23. Jesus answered them, "The time has come for the Son of Man to be glorified. 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man? 12.35. Jesus therefore said to them, "Yet a little while the light is with you. Walk while you have the light, that darkness doesn't overtake you. He who walks in the darkness doesn't know where he is going. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 12.37. But though he had done so many signs before them, yet they didn't believe in him 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed? 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 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 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.45. He who sees me sees him who sent me. 12.46. I have come as a light into the world, that whoever believes in me may not remain in the darkness. 12.48. He who rejects me, and doesn't receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 13.1. Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me. 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it? 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.18. I will not leave you orphans. I will come to you. 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 14.23. Jesus answered him, "If a man loves me, he will keep my word. My Father will love him, and we will come to him, and make our home with him. 14.24. He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 14.31. But that the world may know that I love the Father, and as the Father commanded me, even so I do. Arise, let us go from here. 15.3. You are already pruned clean because of the word which I have spoken to you. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.20. Remember the word that I said to you: 'A servant is not greater than his lord.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. 15.21. But all these things will they do to you for my name's sake, because they don't know him who sent me. 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. 16.5. But now I am going to him who sent me, and none of you asks me, 'Where are you going?' 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you. 16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.6. I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 17.7. Now they have known that all things whatever you have given me are from you 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 17.9. I pray for them. I don't pray for the world, but for those whom you have given me, for they are yours. 17.10. All things that are mine are yours, and yours are mine, and I am glorified in them. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.12. While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled. 17.13. But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. 17.14. I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.16. They are not of the world even as I am not of the world. 17.17. Sanctify them in your truth. Your word is truth. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them. 18.22. When he had said this, one of the officers standing by slapped Jesus with his hand, saying, "Do you answer the high priest like that? 18.32. that the word of Jesus might be fulfilled, which he spoke, signifying by what kind of death he should die. 18.36. Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, then my servants would fight, that I wouldn't be delivered to the Jews. But now my kingdom is not from here. 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. 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 19.35. He who has seen has testified, and his testimony is true. He knows that he tells the truth, that you may believe. 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 20.7. and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.30. Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way. 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.3. Simon Peter said to them, "I'm going fishing."They told him, "We are also coming with you." They immediately went out, and entered into the boat. That night, they caught nothing. 21.4. But when day had already come, Jesus stood on the beach, yet the disciples didn't know that it was Jesus. 21.5. Jesus therefore said to them, "Children, have you anything to eat?"They answered him, "No. 21.6. He said to them, "Cast the net on the right side of the boat, and you will find some."They cast it therefore, and now they weren't able to draw it in for the multitude of fish. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 21.10. Jesus said to them, "Bring some of the fish which you have just caught. 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. 21.12. Jesus said to them, "Come and eat breakfast."None of the disciples dared inquire of him, "Who are you?" knowing that it was the Lord. 21.13. Then Jesus came and took the bread, gave it to them, and the fish likewise. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead. 21.15. So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs. 21.16. He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep. 21.17. He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 21.18. Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don't want to go. 21.19. Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you? 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.
73. New Testament, Luke, 1.2, 2.32, 3.21-3.22, 4.32, 8.22-8.25, 10.22, 11.2, 11.13, 12.11, 17.2, 17.21, 21.12, 22.42, 22.69, 24.19, 24.25-24.27, 24.44-24.47 (1st cent. CE - 1st cent. CE)

1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 2.32. A light for revelation to the Gentiles, And the glory of your people Israel. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.32. and they were astonished at his teaching, for his word was with authority. 8.22. Now it happened on one of those days, that he entered into a boat, himself and his disciples, and he said to them, "Let's go over to the other side of the lake." So they launched out. 8.23. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. 8.24. They came to him, and awoke him, saying, "Master, master, we are dying!" He awoke, and rebuked the wind and the raging of the water, and they ceased, and it was calm. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 12.11. When they bring you before the synagogues, the rulers, and the authorities, don't be anxious how or what you will answer, or what you will say; 17.2. It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble. 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
74. New Testament, Mark, 1.10-1.11, 1.27, 2.9, 4.3-4.9, 4.35-4.41, 6.5, 6.45-6.52, 7.15-7.19, 9.2-9.4, 9.7, 9.9, 11.12-11.14, 11.20-11.26, 12.18, 12.27, 13.9, 14.1, 14.3, 14.34, 14.62 (1st cent. CE - 1st cent. CE)

1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear! 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean? 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 11.26. But if you do not forgive, neither will your Father in heaven forgive your transgressions. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 14.1. It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might sieze him by deception, and kill him. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.
75. New Testament, Matthew, 3.16-3.17, 5.16-5.48, 6.7, 6.25-6.34, 7.13-7.15, 7.29, 8.8, 8.23-8.27, 9.15, 10.17, 11.10, 11.27, 14.23, 14.25, 14.28-14.31, 14.33, 15.11, 15.17, 17.27, 21.18-21.22, 22.32, 23.24, 26.24, 26.39 (1st cent. CE - 1st cent. CE)

3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 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. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.14. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.29. for he taught them with authority, and not like the scribes. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.23. When he got into a boat, his disciples followed him. 8.24. Behold, a great tempest arose in the sea, so much that the boat was covered with the waves, but he was asleep. 8.25. They came to him, and woke him up, saying, "Save us, Lord! We are dying! 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 8.27. The men marveled, saying, "What kind of man is this, that even the wind and the sea obey him? 9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 14.23. After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone. 14.25. In the fourth watch of the night Jesus came to them, walking on the sea. 14.28. Peter answered him and said, "Lord, if it is you, command me to come to you on the waters. 14.29. He said, "Come!"Peter stepped down from the boat, and walked on the waters to come to Jesus. 14.30. But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, "Lord, save me! 14.31. Immediately Jesus stretched out his hand, took hold of him, and said to him, "You of little faith, why did you doubt? 14.33. Those who were in the boat came and worshiped him, saying, "You are truly the Son of God! 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man. 15.17. Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? 17.27. But, lest we cause them to stumble, go to the sea, and cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater. Take that, and give it to them for me and you. 21.18. Now in the morning, as he returned to the city, he was hungry. 21.19. Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!"Immediately the fig tree withered away. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire.
76. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE)

77. Seneca The Younger, On Anger, 3.8.1 (1st cent. CE - 1st cent. CE)

78. Anon., Genesis Rabba, 1.6, 2.4 (2nd cent. CE - 5th cent. CE)

1.6. רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (דניאל ב, כב): הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא. הוּא גָּלֵא עַמִּיקָתָא, זוֹ גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי ט, יח): וְלֹא יָדַע כִּי רְפָאִים שָׁם, וְאוֹמֵר (ישעיה ל, לג): הֶעְמִיק הִרְחִב. וּמְסַתְּרָתָא, זוֹ גַּן עֵדֶן, שֶׁנֶּאֱמַר (ישעיה ד, ו): לְמַחְסֶה וּלְמִסְתּוֹר מִזֶּרֶם וּמִמָּטָר, וְאוֹמֵר (תהלים לא, כא): תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ. דָּבָר אַחֵר הוּא גָּלֵא עַמִּיקָתָא וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): הוֹי הַמַּעֲמִיקִים מֵה'. וּמְסַתְּרָתָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): לַסְתִּר עֵצָה. (דניאל ב, כב): יָדַע מָה בַחֲשׁוֹכָא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל רְשָׁעִים, שֶׁנֶּאֱמַר (ישעיה כט, טו): וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם. (דניאל ב' כב): וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אֵלּוּ מַעֲשֵׂיהֶם שֶׁל צַדִּיקִים, דִּכְתִיב (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ, וְאוֹמֵר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק וגו'. אָמַר רַבִּי אַבָּא סָרוֹנְגַיָא, וּנְהוֹרָא עִמֵּהּ שְׁרֵא, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה ס, א): קוּמִי אוֹרִי וגו'. בִּפְסִיקְתָּא, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא, בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו', וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (ישעיה מ, כב): הַנּוֹטֶה כַדֹּק שָׁמַיִם. וְאֶת הָאָרֶץ, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ לְהַלָּן (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ (איוב לח, לח): בְּצֶקֶת עָפָר לַמּוּצָק וגו'. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, וְלֹא פֵּרַשׁ, וְהֵיכָן פֵּרַשׁ (תהלים קד, ב): עֹטֶה אוֹר כַּשַֹּׂלְמָה. 2.4. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר (ירמיה ד, כט): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי (אסתר ו, יד): וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר (איכה ב, יט): שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם. 1.6. Rabbi Yehudah Bar Simon opened with (Daniel 2:22): \"He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him.\" \"He reveals the deep\"--this is Hell, as it says (Proverbs 9:18): \"He does not know there are spirits there,\" and it says (Isaiah 30:33): \"deep and large\". \"And secret\"--this is Paradise, as it says (Isaiah 4:6): \"for a cover and refuge from storm and rain,\" and it says (Psalms 31:21): \"You hide them in the cover of Your presence.\" Alternatively, \"he reveals the deep and secret\"--these are the acts of the wicked, as it says (Isaiah 29:15): \"Woe to the ones who seek deep from God to make their counsel secret.\" \"And secret\"--these are the acts of the wicked, as the verse states. \"He knows what is in the dark\"--these are the acts of the wicked, as it says in Isaiah: \"Their acts are in the dark.\" \"The light dwells with Him\"--these are the acts of the righteous, as it is written (Proverbs 4:18): \"The path of the righteous is like the light at dawn,\" and it says (Psalms 97:11): \"Light is sown for the righteous.\" Rabbi Abba Srungia said: \"The light dwells with Him\"--this is the Messiah, as it says (Isaiah 60:1): \"Arise, shine, for your light has come.\" Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, \"he revealed the dark and secret\". \"In the beginning God created the heavens,\" but it is not explained. Where is it explained? Here (Isaiah 40:22): \"He stretches out the heavens like a curtain.\" \"And the land,\" but it is not explained. Where is it explained? Here (Job 37:6): \"For He says to the snow: 'Fall on the earth.'\" and (Job 38:38) \"When the dust runs into a mass, and the clods cleave together.\" \"And God said: 'Let there be light,'\" and it is not explained. Where is it explained? (Psalms 104:2) \"You cover Yourself with light like a garment.\""
79. Anon., Lamentations Rabbah, 2.4 (2nd cent. CE - 5th cent. CE)

2.4. בִּלַּע ה' וְלֹא חָמַל אֵת כָּל נְאוֹת יַעֲקֹב, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר אַרְבַּע מֵאוֹת וּשְׁמוֹנִים בָּתֵּי כְנֵסִיּוֹת הָיוּ בִּירוּשָׁלַיִם, מִנְיַן (ישעיה א, כא): מְלֵאֲתִי מִשְׁפָּט, מְלֵתִי כְּתִיב, וְכָל אֶחָד וְאֶחָד הָיָה לוֹ בֵּית סֵפֶר וּבֵית תַּלְמוּד, בֵּית סֵפֶר לְמִקְרָא, וּבֵית תַּלְמוּד לְמִשְׁנָה. דָּבָר אַחֵר, בִּלַּע ה' וְלֹא חָמַל אֵת כָּל נְאוֹת יַעֲקֹב, אֶת כָּל נְאוֹתָיו שֶׁל יַעֲקֹב, כְּגוֹן רַבִּי יִשְׁמָעֵאל, וְרַבָּן גַּמְלִיאֵל, וְרַבִּי יְשֵׁבָב, וְרַבִּי יְהוּדָה בֶּן בָּבָא, וְרַבִּי חוּצְפִּית הַמְתוּרְגְּמָן, וְרַבִּי יְהוּדָה הַנַּחְתּוֹם, וְרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן, וְרַבִּי עֲקִיבָא, וּבֶן עֲזַאי, וְרַבִּי טַרְפוֹן. וְאִית דְּמַפְקִין רַבִּי טַרְפוֹן וּמְעַיְילִין רַבִּי אֶלְעָזָר חַרְסְנָה. רַבִּי יוֹחָנָן הֲוָה דָּרֵשׁ שִׁיתִּין אַפִּין בְּבִּלַּע ה' וְלֹא חָמַל, וְרַבִּי הֲוָה דָּרֵישׁ עֶשְׂרִים וְאַרְבָּעָה אַפִּין. וְלֹא דְּרַבִּי יוֹחָנָן יַתִּיר עַל רַבִּי, אֶלָּא רַבִּי עַל יְדֵי שֶׁהָיָה סָמוּךְ לְחֻרְבַּן הַבַּיִת הָיָה נִזְכַּר וְהָיָה דּוֹרֵשׁ וּבוֹכֶה וּמִתְנַחֵם. אָמַר רַבִּי יוֹחָנָן רַבִּי הָיָה דוֹרֵשׁ (במדבר כד, יז): דָּרַךְ כּוֹכָב מִיַּעֲקֹב, אַל תִּקְרֵי כּוֹכָב אֶלָּא כּוֹזָב. רַבִּי עֲקִיבָא כַּד הֲוָה חָמֵי לֵיהּ לְהָדֵין בַּר כּוֹזִיבָא הֲוָה אָמַר הַיְינוּ מַלְכָּא מְשִׁיחָא, אָמַר לֵיהּ רַבִּי יוֹחָנָן בֶּן תּוֹרָתָא עֲקִיבָא יַעֲלוּ עֲשָׂבִים בִּלְחָיֶיךָ וַעֲדַיִן אֵינוֹ בָּא. אָמַר רַבִּי יוֹחָנָן (בראשית כז, כב): הַקֹּל קוֹל יַעֲקֹב, קוֹל אַדְרִיָּאנוּס קֵיסָר הָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם וּשְׁמוֹנִים אֶלֶף תּוֹקְעֵי קְרָנוֹת הָיוּ צָרִין עַל בֵּיתָר, וְהָיָה שָׁם בֶּן כּוֹזִיבָא, וְהָיוּ לוֹ מָאתַיִם אֶלֶף מְקֻטָּעֵי אֶצְבַּע, שָׁלְחוּ לוֹ חֲכָמִים עַד מָתַי אַתָּה עוֹשֶׂה לְיִשְׂרָאֵל בַּעֲלֵי מוּמִין, אָמַר לָהֶם וְהֵיאַךְ יִבָּדְקוּ, אָמְרוּ לוֹ כָּל מִי שֶׁאֵינוֹ עוֹקֵר אֶרֶז מִלְּבָנוֹן אַל יִכָּתֵב בְּאִסְטְרַטְיָא שֶׁלְּךָ. וְהָיוּ לוֹ מָאתַיִם אֶלֶף מִכָּאן וּמִכָּאן, וּבְשָׁעָה שֶׁהָיוּ יוֹצְאִין לַמִּלְחָמָה הָיוּ אוֹמְרִים לָא תִסְעוֹד וְלָא תַסְכֵּיף, הֲדָא הוּא דִכְתִיב (תהלים ס, יב): הֲלֹא אַתָּה אֱלֹהִים זְנַחְתָּנוּ וְלֹא תֵצֵא אֱלֹהִים בְּצִבְאוֹתֵינוּ. וּמֶה הָיָה עוֹשֶׂה בֶּן כּוֹזִיבָא, הָיָה מְקַבֵּל אַבְנֵי בַּלִּיסְטְרָא בְּאֶחָד מֵאַרְכּוּבוֹתָיו וְזוֹרְקָן וְהוֹרֵג מֵהֶן כַּמָּה נְפָשׁוֹת, וְעַל זֶה אָמַר רַבִּי עֲקִיבָא כָּךְ. שָׁלשׁ שָׁנִים וּמֶחֱצָה הִקִּיף אַדְרִיָאנוּס קֵיסָר לְבֵיתָר, וְהָיָה שָׁם רַבִּי אֶלְעָזָר הַמּוֹדָעִי עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וּבְכָל יוֹם וָיוֹם מִתְפַּלֵּל וְאוֹמֵר רִבּוֹנוֹ שֶׁל עוֹלָם אַל תֵּשֵׁב בַּדִּין הַיּוֹם. וּלְבַסּוֹף נָתַן דַּעְתּוֹ לַחֲזֹר, אֲתָא חַד כּוּתָאי וּמְצָאוֹ וְאָמַר לוֹ, אֲדוֹנִי, כָּל יוֹמִין דַּהֲדָא תַּרְנְגוֹלְתָּא מִתְגַּעְגַּע בְּקִיטְמָא לֵית אַתְּ כָּבֵישׁ לָהּ, אֶלָּא הַמְתֵּן לִי דַּאֲנָא עָבֵיד לָךְ דְּתַכְבְּשִׁנָּהּ יוֹמָא דֵין, מִיָּד עָלֵיל בֵּיהּ בְּבוּבֵיהּ דִּמְדִינְתָּא, וְאַשְׁכְּחֵיהּ לְרַבִּי אֶלְעָזָר דַּהֲוָה קָאֵים וּמַצְלֵי, עֲבַד גַּרְמֵיהּ לָחֵישׁ בְּאוּדְנֵיהּ דְּרַבִּי אֶלְעָזָר הַמּוֹדָעִי, אָזְלוּן וְאָמְרוּן לְבַר כוּזִיבָא חֲבִיבָךְ רַבִּי אֶלְעָזָר בָּעֵי לְאַשְׁלָמָא מְדִינְתָּא עִם אַדְרִיָּאנוּס, שְׁלַח וְאַתְיֵיהּ לְהַהוּא כּוּתָאי אֲמַר לֵיהּ מַאי אֲמַרְתְּ לֵיהּ. אֲמַר לֵיהּ אִין אֲנָא אָמַר לָךְ, מַלְכָּא קָטֵיל לֵיהּ לְהַהוּא גַבְרָא, וְאִין לֵית אֲנָא אָמַר לָךְ אַתְּ קָטֵיל לֵיהּ לְהַהוּא גַבְרָא, אֲבָל מוּטָב לִיקְטְלֵיהּ הַהוּא גַבְרָא לְגַרְמֵיהּ וְלָא תִתְפָּרְסִין מִיסְטֵירִין דְּמַלְכוּתָא. בֶּן כּוֹזִיבָא סָבַר בְּדַעְתֵּיהּ דִּבְעֵי לְאַשְׁלָמָא מְדִינְתָּא, כֵּיוָן דַּחֲסַל רַבִּי אֶלְעָזָר צְלוֹתֵיהּ שְׁלַח וְאַיְיתֵיהּ, אֲמַר לֵיהּ מָה אֲמַר לָךְ הָדֵין כּוּתָאי. אֲמַר לֵיהּ לֵית אֲנָא יָדַע מַה לְּחִישׁ לִי בְּאוּדְנָאי וְלָא שְׁמָעֵת לֵיהּ כְּלוּם דַּאֲנָא בִּצְלוֹתִי קָאֵימְנָא, וְלֵית אֲנָא יָדַע מָה הֲוָה אֲמַר. נִתְמַלֵּא רוּגְזֵיהּ לְבֶן כּוֹזִיבָא יְהַב לֵיהּ חַד בְּעִיטָא בְּרַגְלֵיהּ וְקָטְלֵיהּ, יָצְתָה בַּת קוֹל וְאָמְרָה (זכריה יא, יז): הוֹי רֹעִי הָאֱלִיל עֹזְבִי הַצֹּאן חֶרֶב עַל זְרוֹעוֹ וְעַל עֵין יְמִינוֹ, אָמְרָה לוֹ אַתָּה סִמִּיתָ זְרוֹעָן שֶׁל יִשְׂרָאֵל וְסִמִּיתָ עֵין יְמִינָן, לְפִיכָךְ זְרֹעוֹ שֶׁל אוֹתוֹ הָאִישׁ יָבוֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִּכְהֶה. מִיָּד גָּרְמוּ עֲוֹנוֹת וְנִלְכְּדָה בֵּיתָר וְנֶהֱרַג בֶּן כּוֹזִיבָא, וְאַיתִיאוּ רֵישֵׁיהּ לְגַבֵּי אַדְרִיָּאנוּס, אֲמַר מַאן קָטְלֵיהּ לְדֵין, אֲמַר לֵיהּ חַד גּוּנְתָאי אֲנָא קְטַלְתֵּיהּ לְדֵין, אֲמַר לֵיהּ זִיל וְאַיְיתֵיהּ לִי, אֲזַל וְאַיְיתֵיהּ וְאַשְׁכַּח עַכְנָא כְּרִיכָא עַל צַוָּארֵיהּ, אֲמַר לֵיהּ אִלּוּ לָא אֱלָהֵיהּ קְטָלֵיהּ לְדֵין מַאן הֲוָה יָכֵיל לֵיהּ, וּקְרָא עֲלוֹי (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם. הָיוּ הוֹרְגִים בָּהֶם עַד שֶׁשָּׁקַע הַסּוּס בְּדָם עַד חָטְמוֹ, וְהָיָה הַדָּם מְגַלְגֵּל אֲבָנִים שֶׁל אַרְבָּעִים סְאָה וְהוֹלֵךְ בַּיָּם אַרְבָּעָה מִילִין. וְאִם תֹּאמַר שֶׁקְּרוֹבָה לַיָּם, וַהֲלֹא רְחוֹקָה מִן הַיָּם אַרְבָּעָה מִילִין. וְכֶרֶם גָּדוֹל הָיָה לוֹ לְאַדְרִיָּאנוּס שְׁמוֹנָה עָשָׂר מִיל עַל שְׁמוֹנָה עָשָׂר מִיל, כְּמִן טְבֶרְיָא לְצִפּוֹרִי, וְהִקִּיפוֹ גָּדֵר מֵהֲרוּגֵי בֵּיתָר, וְלֹא גָּזַר עֲלֵיהֶם שֶׁיִּקָּבְרוּ עַד שֶׁעָמַד מֶלֶךְ אֶחָד וְגָזַר עֲלֵיהֶם וּקְבָרוּם. רַבִּי הוּנָא אָמַר יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵּיתָר לִקְבוּרָה נִקְבְּעָה הַטּוֹב וְהַמֵּטִיב, הַטּוֹב שֶׁלֹא הִסְרִיחוּ וְהַמֵּטִיב שֶׁנִּתְּנוּ לִקְבוּרָה. חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה עָשְׂתָה בֵּיתָר אַחַר חֻרְבַּן הַבַּיִת, וְלָמָּה נֶחְרְבָה עַל שֶׁהִדְלִיקוּ נֵרוֹת לְחֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְלָמָה הִדְלִיקוּ, אָמְרוּ הַבּוּלְיוֹטִין שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹשְׁבִין בְּאֶמְצַע הַמְּדִינָה, וְכַד הֲוָה סָלֵיק חַד מִנְהוֹן לְצַלָּאָה, אֲמַר לֵיהּ בָּעֵית לְעִיבָדָא בּוּלְיוֹטִין, אֲמַר לֵיהּ לָא. בָּעֵית לְאִיעַבְדָא אַרְכוֹנְטִיס, אֲמַר לְהוֹ לָא. אָמְרֵי לֵיהּ מִן בְּגִין דִּשְׁמַעְנָא דְּאִית לָךְ חָדָא אִיסְיָא אַתְּ בָּעֵי מְזַבְּנָא יָתֵיהּ לִי, אֲמַר לֵיהּ לֵית בְּדַעְתִּי, וַהֲוָה כּוֹתֵב וּמַשְׁלַח אוֹנוֹתֵיהּ לְבַר בֵּיתֵיהּ אִין אָתֵי גְּבַר פְּלוֹנִי לָא תִשְׁבְּקִינֵיהּ מֵיעַל לְאִיסְיָא דְּהוּא מַזְבְּנָא לִי. וַהֲוָה אָמַר הַהוּא גַבְרָא הַלְּוַאי אִיתָּבְרַת רַגְלֵיהּ דְּהַהוּא גַבְרָא וְלָא סָלֵיק לְהָדֵין זָוִיתָא, הֲדָא הוּא דִכְתִיב (איכה ד, יח): צָדוּ צְעָדֵינוּ, צָדְיָאה אוֹרְחָא מִלְּהַלָּכָא בְּאִילֵּין פְּלַטְיָיאתָא. קָרַב קִצֵּנוּ, קִיצָא דְּהַהוּא בֵּיתָא. מָלְאוּ יָמֵינוּ, יוֹמָא דְהַהוּא בֵּיתָא. אַף אִינוּן לָא פָּשַׁת לְהוֹן טַב, דִּכְתִיב (משלי יז, ה): שָׂמֵחַ לְאֵיד לֹא יִנָּקֶה. אָמַר רַבִּי יוֹחָנָן שְׁלשׁ מֵאוֹת מוֹחֵי תִּינוֹקוֹת נִמְצְאוּ עַל אֶבֶן אַחַת, וּשְׁלשׁ מֵאוֹת קֻפּוֹת שֶׁל קְצוּצֵי תְּפִלִּין נִמְצְאוּ בְּבֵיתָר, וְכָל אַחַת וְאַחַת מַחֲזֶקֶת שָׁלשׁ סְאִין, וּכְשֶׁאַתָּה בָּא לְחֶשְׁבּוֹן אַתָּה מוֹצֵא שְׁלשׁ מֵאוֹת סְאִין. אָמַר רַבָּן גַּמְלִיאֵל חֲמֵשׁ מֵאוֹת בָּתֵּי סוֹפְרִים הָיוּ בְּבֵיתָר, וְקָטָן שֶׁבָּהֶם לֹא הָיָה פָּחוֹת מִשְּׁלשׁ מֵאוֹת תִּינוֹקוֹת, וְהָיוּ אוֹמְרִים אִם יָבוֹאוּ הַשֹּׂוֹנְאִים עָלֵינוּ בַּמַּכְתְּבִין הַלָּלוּ אָנוּ יוֹצְאִין וְדוֹקְרִין אוֹתָם. וְכֵיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וּבָאוּ הַשֹּׂוֹנְאִים כָּרְכוּ כָּל אֶחָד וְאֶחָד בְּסִפְרוֹ וְשָׂרְפוּ אוֹתָם וְלֹא נִשְׁתַּיֵּיר מֵהֶם אֶלָּא אֲנִי וְקָרָא עַל עַצְמוֹ (איכה ג, נא): עֵינִי עוֹלְלָה לְנַפְשִׁי וגו'. שְׁנֵי אַחִין הָיוּ בִּכְפַר חֲרוֹכָא, וְלָא הֲווֹן שָׁבְקִין רוֹמָאֵי עֲבַר תַּמָּן דְּלָא הֲווֹ קַטְלֵי יָתֵיהּ, אָמְרֵי כָּל סַמָּא דְּמִילָה נֵיתֵי כְּלִילָא דְּאַדְרִיָאנוּס וְנֵיתֵיב בְּרֹאשׁוֹ שֶׁל [אלו] שִׁמְעוֹן, דְּהָא רוֹמָאֵי אַתּוּן, מִן דְּנָפְקִין פָּגַע בְּהוֹן חַד סָבָא אֲמַר לְהוֹן בָּרְיָיא בְּסַעֲדֵיכוֹן מִן אִלֵּין, אָמְרוּ לֵיהּ לָא נִסְעוֹד וְלָא נִסְכֵּיף, מִיָּד גָּרְמוּ עֲוֹנוֹת וְנֶהֶרְגוּ, וְאַיְיתִיאוּ רֵישֵׁיהוֹן לְגַבֵּי אַדְרִיָּאנוּס, אֲמַר מָאן קָטֵיל אִילֵין, אֲמַר לֵיהּ חַד גּוּנְתָאי אֲנָא קְטִילַת לְהוֹן, אֲמַר לֵיהּ זִיל אַיְיתֵי לִי פִּיטּוֹמַיְיהוּ, אֲזַל אַשְׁכַּח עַכְנָא כְּרִיכָא עַל צַוָּארֵיהוֹן, אֲמַר אִילּוּ אֱלָהֲהוֹן דְּאִילֵין לָא קָטֵיל לְהוֹן מָאן הֲוָה יָכֵיל לְמִקְטְלִינוֹן, וּקְרָא עֲלֵיהוֹן (דברים לב, ל): אִם לֹא כִּי צוּרָם מְכָרָם. שְׁנֵי אֲרָזִים הָיוּ בְּהַר הַמִּשְׁחָה, וְתַחַת אֶחָד מֵהֶן הָיוּ אַרְבַּע חֲנֻיּוֹת שֶׁל מוֹכְרֵי טְהָרוֹת, וּמִן הָאֶחָד הָיוּ מוֹצִיאִין אַרְבָּעִים סְאָה גּוֹזָלוֹת לְכָל חֹדֶשׁ, וּמֵהֶן הָיוּ יִשְׂרָאֵל מַסְפִּיקִין לַקִּנִּים. טוּר שִׁמְעוֹן הֲוָה מַפִּיק תְּלַת מְאָה גָּרָבִין, וְלָמָּה חָרְבוּ, אִי תֵימָא מִפְּנֵי הַזּוֹנוֹת, וַהֲלֹא לֹא הָיְתָה אֶלָּא רִיבָה אַחַת וְהוֹצִיאוּהָ מִשָּׁם. אָמַר רַבִּי הוּנָא מִשּׁוּם שֶׁהָיוּ מְשַׂחֲקִין בְּכַדּוּר בְּשַׁבָּת. עֲשֶׂרֶת אֲלָפִים עֲיָרוֹת הָיוּ בְּהַר הַמֶּלֶךְ, לְרַבִּי אֶלְעָזָר בֶּן חַרְסוֹם, הָיָה הָאֶלֶף אֶחָד מֵהֶם, וּכְנֶגְדָּן הָיוּ לוֹ אֶלֶף סְפִינוֹת בַּיָּם. שְׁלשָׁה עֲיָרוֹת הָיָה טִימָס שֶׁלָּהֶם עוֹלֶה לִירוּשָׁלַיִם, כָּבוּל, שִׁיחִין, וּמַגְדְּלָא. וְלָמָּה חָרוּב, כָּבוּל, מִפְּנֵי הַמַּחְלֹקֶת. שִׁיחִין, מִפְּנֵי כְשָׁפִים. מַגְדְּלָא, מִפְּנֵי הַזְּנוּת. שְׁלשָׁה עֲיָרוֹת הָיוּ בַּדָּרוֹם וְהָיוּ מוֹצִיאוֹת כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם, וְאֵלּוּ הֵן: כְּפַר בִּישׁ, כְּפַר שַׁחֲלַיִם, כְּפַר דִּיכְרִין. כְּפַר בִּישׁ, לָמָּה נִקְרָא שְׁמָהּ כְּפַר בִּישׁ, דְּלָא הֲוַת מְקַבְּלָא אַכְסַנְיָא. כְּפַר שַׁחֲלַיִם, לָמָּה נִקְרָא שְׁמָהּ כְּפַר שַׁחֲלַיִם, דַּהֲווֹ מְרַבְיָן בְּנֵיהוֹן כְּאִילֵין תַּחֲלוּסַיָּיא. כְּפַר דִּיכְרִין, לָמָּה נִקְרָא שְׁמָהּ כְּפַר דִּיכְרִין, דְּכָל אִתְּתָא דַּהֲוַת תַּמָּן הֲוַת יָלְדָה בְּנִין דִּיכְרִין, וְכָל אִתְּתָא דַּהֲוַת בָּעְיָא לְמֵילַד נְקֵבָה, הֲוַת נָפְקָא לְבַר מִן קַרְתָּא וַהֲוַת יָלְדָה נְקֵבָה, וְכָל אִתְּתָא אַחֲרִיתָא דַּהֲוַת בָּעְיָא לְמֵילַד בַּר דְּכַר, הֲוַת אַתְיָא תַּמָּן וַהֲוַת יָלְדָה זָכָר. וְכַדּוּ כַּד אַתְּ נְצַעְהוֹן בְּשִׁתִּין רִבְוָון דְּקַנְיֵי לָא נָסְיָין לְהוֹן. אָמַר רַבִּי יוֹחָנָן קָפְצָה לָהּ אֶרֶץ יִשְׂרָאֵל. רַב הוּנָא אָמַר שְׁלשׁ מֵאוֹת חֲנֻיּוֹת שֶׁל מוֹכְרֵי טְהָרוֹת הָיוּ בְּמַגְדְּלָא דְּצַבָּעַיָּא וּשְׁלשׁ מֵאוֹת חֲנֻיּוֹת שֶׁל אוֹרְגֵי פָּרוֹכוֹת הָיוּ בִּכְפַר נִמְרָה. וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא אָמַר שְׁמוֹנִים אַחִים כֹּהֲנִים הָיוּ נְשׂוּאִים לִשְׁמוֹנִים כֹּהֲנוֹת אֲחָיוֹת, בְּלַיְלָה אֶחָד תְּלוּנְהוּ בַּחֲדָא גַפְנָא, חוּץ מֵאַחִים בְּלֹא אֲחָיוֹת, חוּץ מֵאֲחָיוֹת בְּלֹא אַחִים, חוּץ מִלְוִיִּים וְחוּץ מִיִּשְׂרָאֵל. שְׁמוֹנִים אֶלֶף פִּרְחֵי כְּהֻנָּה נֶהֶרְגוּ עַל דָּמוֹ שֶׁל זְכַרְיָה. רַבִּי יודָן שָׁאַל לְרַבִּי אַחָא הֵיכָן הָרְגוּ אֶת זְכַרְיָה בְּעֶזְרַת יִשְׂרָאֵל אוֹ בְּעֶזְרַת נָשִׁים, אָמַר לוֹ לֹא בְּעֶזְרַת יִשְׂרָאֵל וְלֹא בְּעֶזְרַת נָשִׁים, אֶלָּא בְּעֶזְרַת כֹּהֲנִים, וְלֹא נָהֲגוּ בְּדָמוֹ לֹא כְדַם צְבִי וְלֹא כְדַם אַיָּל, תַּמָּן כְּתִיב (ויקרא יז, יג): וְאִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יָצוּד צֵיד חַיָּה וגו' וְכִסָּהוּ בֶּעָפָר, בְּרַם הָכָא כְּתִיב (יחזקאל כד, ז): כִּי דָמָהּ בְּתוֹכָהּ הָיָה עַל צְחִיחַ סֶלַע שָׂמָתְהוּ לֹא שְׁפָכַתְהוּ עַל הָאָרֶץ לְכַסּוֹת עָלָיו עָפָר, וְכָל כָּךְ לָמָּה, (יחזקאל כד, ח): לְהַעֲלוֹת חֵמָה לִנְקֹם נָקָם נָתַתִּי אֶת דָּמָהּ עַל צְחִיחַ סֶלַע לְבִלְתִּי הִכָּסוֹת. שֶׁבַע עֲבֵרוֹת עָבְרוּ יִשְׂרָאֵל בְּאוֹתוֹ הַיּוֹם, הָרְגוּ כֹּהֵן וְנָבִיא וְדַיָּן, וְשָׁפְכוּ דַם נָקִי וְחִלְּלוּ אֶת הַשֵּׁם וְטִמְּאוּ אֶת הָעֲזָרָה, וְשַׁבָּת וְיוֹם הַכִּפּוּרִים הָיָה, וְכֵיוָן שֶׁעָלָה נְבוּזַרְאֲדָן חַזְיֵיהּ לִדְמֵיהּ דִּזְכַרְיָה דַּהֲוָה קָא רָתִיחַ, אֲמַר לְהוֹן מַאי הִיא, אָמְרוּ לֵיהּ דַּם פָּרִים וּכְבָשִׂים, אַיְיתֵי פָּרִים וּכְבָשִׂים וְלָא אִידוּם, אַיְיתֵי כָּל מִינֵי דָמִים וְלָא אִידוּם, אֲמַר לְהוֹן אִי אַמְרִיתוּ לִי מוּטָב וְאִי לָא אֲנָא מַסְרֵיקְנָא לְבִישְׂרָא דַּהֲנָךְ אֵינָשֵׁי בְּמַסְרֵיקִין דְּפַרְזְלָא וְלָא אֲמָרוּ לֵיהּ, וְהַשְׁתָּא דַּאֲמַר לְהוֹ הָכֵי אָמְרוּ לֵיהּ מַה נְּכַסֵּי מִינָךְ, נְבִיָּיא כַּהֲנָא הֲוָה לָן וַהֲוָה מוֹכִיחַ לָן לְשׁוּם שְׁמַיָא קַבִּילוּ, וְלָא קַבְּלֵינַן מִינֵיהּ אֶלָּא קָאֵימְנָא עִילָּוֵיהּ וְקַטְלִינַן לֵיהּ. אֲמַר לְהוֹן אֲנָא מְפַיַּיסְנָא לֵיהּ, אַיְיתֵי סַנְהֶדְּרֵי גְדוֹלָה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט סַנְהֶדְּרֵי קְטַנָּה עִילָּוֵיהּ וְלָא נָח. אַיְיתֵי פִּרְחֵי כְּהֻנָּה שָׁחַט עִילָּוֵיהּ וְלָא נָח. שָׁחַט תִּינוֹקוֹת שֶׁל בֵּית רַבָּן עִילָּוֵיהּ וְלָא נָח. אָמַר לוֹ זְכַרְיָה טוֹבִים שֶׁבְּעַמְּךָ אִבַּדְתִּי רְצוֹנְךָ שֶׁיֹּאבְדוּ כֻּלָּם, לְאַלְתָּר נָח. וְהִרְהֵר נְבוּזַרְאֲדָן הָרָשָׁע תְּשׁוּבָה וְאָמַר, וּמַה מִּי שֶׁמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כָּךְ כְּתִיב בּוֹ (בראשית ט, ו): שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ, אוֹתוֹ הָאִישׁ שֶׁאִבֵּד נְפָשׁוֹת הַרְבֵּה, עַל אַחַת כַּמָּה וְכַמָּה, מִיָּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים וְרָמַז לַדָּם וְנִבְלַע בִּמְקוֹמוֹ. שְׁמוֹנִים אֲלָפִים פִּרְחֵי כְּהֻנָּה בָּקְעוּ בַּחֲיָלוֹתָיו שֶׁל נְבוּכַדְנֶאצַּר וּבְיָדָן מָגִינֵּי זָהָב, הָלְכוּ לָהֶם אֵצֶל יִשְׁמְעֵאלִים וְהוֹצִיאוּ לָהֶם מִינֵי מְלוּחִים וְנוֹדוֹת מְנֻפָּחוֹת, אָמְרוּ לָהֶם נִשְׁתֶּה קֳדָמַיי, אָמְרוּ לָהֶם אִכְלוּ קֳדָמַיי וּלְבָתַר כֵּן אַתּוּן שָׁתְיָין, מִן דַּאֲכָלוּן הֲוָה נָסֵיב כָּל חַד וְחַד מִינַיְיהוּ זִיקָא וִיהַב לֵיהּ בְּפוּמֵיהּ וַהֲוָה רוּחָא עָלֵיל בִּכְרֵיסֵהּ וּבָקְעָה לֵיהּ, הֲדָא הוּא דִכְתִיב (ישעיה כא, יג): מַשָֹּׂא בַּעְרָב בַּיַּעַר בַּעְרַב תָּלִינוּ אֹרְחוֹת דְּדָנִים, לִקְרַאת צָמֵא הֵתָיוּ מָיִם ישְׁבֵי אֶרֶץ תֵּימָא בְּלַחְמוֹ קִדְּמוּ נֹדֵד. מִי נָתוּן בְּיַעַר הַלְּבָנוֹן בַּעְרָב תָּלִינוּ, אֶלָּא אֹרְחוֹת דְּדָנִים, אָרְחֲהוֹן דִּבְנֵי דְּדָנַיָּיא עָבְדִין כֵּן, וְכִי כֵן עֲבַד אֲבוּהוֹן לַאֲבוּכוֹן, מַה כְּתִיב בַּאֲבוּכוֹן (בראשית כא, יט): וַיִּפְקַח אֱלֹהִים אֶת עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם וַתֵּלֶךְ וַתְּמַלֵא אֶת הַחֵמֶת מַיִם וַתַּשְׁק אֶת הַנָּעַר, וְאַתֶּם לֹא קִיַּמְתֶּם לִקְרַאת צָמֵא הֵתָיוּ מָיִם, וְכִי מִטִּיבוּתְהוֹן אַיְיתָן לְגַבֵּיכוֹן (ישעיה כא, טו): כִּי מִפְּנֵי חֲרָבוֹת נָדָדוּ, מִפְּנֵי חַרְבּוֹ שֶׁל נְבוּכַדְנֶצַּר נָדָדוּ. מִפְּנֵי חֶרֶב נְטוּשָׁה, מִפְּנֵי שֶׁלֹא הָיוּ שׁוֹמְרִים שְׁמִטּוֹתֵיהֶן כָּרָאוּי, כְּמָה דְאַתְּ אָמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. וּמִפְּנֵי קֶשֶׁת דְּרוּכָה, עַל יְדֵי שֶׁלֹא הָיוּ שׁוֹמְרִים שַׁבָּת כָּרָאוּי, כְּמָה דְאַתְּ אָמַר (נחמיה יג, טו): בַּיָּמִים הָהֵמָה רָאִיתִי בִיהוּדָה דֹרְכִים גִּתּוֹת בַּשַּׁבָּת. וּמִפְּנֵי כֹּבֶד מִלְחָמָה, מִפְּנֵי שֶׁלֹא הָיוּ נוֹשְׂאִין וְנוֹתְנִין בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, דִּכְתִיב בָּהּ (במדבר כא, יד): עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת ה'. דְּאָמַר רַבִּי יוֹחָנָן מִגִּיבְתּוֹן וְעַד אַנְטִיפְרַס שִׁשִּׁים רִבּוֹא עֲיָרוֹת הָיוּ, וּקְטַנָּה שֶׁבָּהֶן זוֹ בֵּית שֶׁמֶשׁ, הֲדָא הוּא דִכְתִיב (שמואל א ו, יט): וַיַּךְ בְּאַנְשֵׁי בֵית שֶׁמֶשׁ וגו', וְכַדּוּן אֲפִלּוּ מֵאָה קָנֵי לֵית בָּהּ. אָמַר רַבִּי יוֹחָנָן מִשְׁמַרְתָּהּ הָיְתָה קְטַנָּה בַּמִּשְׁמָרוֹת, וְהָיְתָה מוֹצִיאָה שְׁמוֹנִים אֶלֶף פְּרָחִים. כַּמָּה פּוּלְמְסָאוֹת עָשָׂה אַדְרִיָּאנוֹס, תְּרֵין אָמוֹרָאִין, חַד אֲמַר חֲמִשִּׁים וּשְׁתַּיִם, וְחַד אֲמַר חֲמִשִּׁים וְאַרְבָּעָה. אָמַר רַבִּי יוֹחָנָן, אַשְׁרֵי מִי שֶׁרָאָה בְּמַפַּלְתָּהּ שֶׁל תַּרְמוֹד, לָמָּה, שֶׁהָיְתָה שֻׁתֶּפֶת בִּשְׁתֵּי חֻרְבָּנוֹת. רַבִּי יוּדָן אָמַר בְּחֻרְבָּן רִאשׁוֹן הֶעֱמִידָה שְׁמוֹנִים אֶלֶף קַשָּׁתִין, וּבַשֵּׁנִי הֶעֱמִידָה אַרְבָּעִים אֶלֶף קַשָּׁתִין. רַב הוּנָא אָמַר בְּחֻרְבָּן אַחֲרוֹן הֵם כָּרִאשׁוֹן.
80. Anon., Apocryphon of John (Bg), 9.5 (2nd cent. CE - 3rd cent. CE)

81. Clement of Alexandria, Extracts From The Prophets, 2.1, 23.1-23.2 (2nd cent. CE - 3rd cent. CE)

82. Clement of Alexandria, Excerpts From Theodotus, 6.1, 6.4, 7.1, 7.3, 13.1, 17.1, 19.2, 19.5, 26.1, 32.2, 45.3, 47.1, 47.3, 81.2 (2nd cent. CE - 3rd cent. CE)

83. Clement of Alexandria, Christ The Educator, 1.6.25-1.6.32, 1.6.34-1.6.43, 1.6.45, 3.1.1 (2nd cent. CE - 3rd cent. CE)

84. Clement of Alexandria, Exhortation To The Greeks, 1.5.2, 1.6.2, 1.7.1, 1.7.3-1.7.4, 6.67.2, 7.74.5, 10.89, 10.98.4 (2nd cent. CE - 3rd cent. CE)

85. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 27.5 (2nd cent. CE - 3rd cent. CE)

86. Clement of Alexandria, Miscellanies, 2.2.5, 2.8.37, 2.16.74, 4.25-4.26, 4.25.156-4.25.157, 5.13.87, 5.14.103, 7.7.39-7.7.40 (2nd cent. CE - 3rd cent. CE)

87. Hermas, Similitudes, 9.16.3-9.16.4 (2nd cent. CE - 2nd cent. CE)

88. Hippolytus, Refutation of All Heresies, 5.16.7-5.16.12, 5.17.1-5.17.2, 5.17.7-5.17.10, 6.7, 6.30 (2nd cent. CE - 3rd cent. CE)

6.7. For, he says, he is in the habit of considering that all these portions of the fire, both visible and invisible, are possessed of perception and a share of intelligence. The world, therefore, that which is generated, was produced from the unbegotten fire. It began, however, to exist, he says, according to the following manner. He who was begotten from the principle of that fire took six roots, and those primary ones, of the originating principle of generation. And, he says that the roots were made from the fire in pairs, which roots he terms Mind and Intelligence, Voice and Name, Ratiocination and Reflection. And that in these six roots resides simultaneously the entire indefinite power potentially, (however) not actually. And this indefinite power, he says, is he who stood, stands, and will stand. Wherefore, whenever he may be made into an image, inasmuch as he exists in the six powers, he will exist (there) substantially, potentially, quantitively, (and) completely. (And he will be a power) one and the same with the unbegotten and indefinite power, and not labouring under any greater deficiency than that unbegotten and unalterable (and) indefinite power. If, however, he may continue only potentially in the six powers, and has not been formed into an image, he vanishes, he says, and is destroyed in such a way as the grammatical or geometrical capacity in man's soul. For when the capacity takes unto itself an art, a light of existent things is produced; but when (the capacity) does not take unto itself (an art), unskilfulness and ignorance are the results; and just as when (the power) was non-existent, it perishes along with the expiring man. 6.30. All the prophets, therefore, and the law spoke by means of the Demiurge - a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: All that came before me are thieves and robbers. John 10:8 And the apostle (uses these words) The mystery which was not made known to former generations. Colossians 1:26 For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God - that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart - when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), The Holy Ghost will come upon you- Sophia is the Spirit - and the power of the Highest will overshadow you- the Highest is the Demiurge -wherefore that which shall be born of you shall be called holy. Luke 1:35 For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone - that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit- that is, Sophia and the Demiurge- in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary. Concerning this (Logos) they have a great question among them - an occasion both of divisions and dissension. And hence the doctrine of these has become divided: and one doctrine, according to them, is termed Oriental, and the other Italian. They from Italy, of whom is Heracleon and Ptolemaeus, say that the body of Jesus was (an) animal (one). And on account of this, (they maintain) that at his baptism the Holy Spirit as a dove came down - that is, the Logos of the mother above, (I mean Sophia) - and became (a voice) to the animal (man), and raised him from the dead. This, he says, is what has been declared: He who raised Christ from the dead will also quicken your mortal and natural bodies. Romans 8:11-12 For loam has come under a curse; for, says he, dust you are, and unto dust shall you return. Genesis 3:19 The Orientals, on the other hand, of whom is Axionicus and Bardesianes, assert that the body of the Saviour was spiritual; for there came upon Mary the Holy Spirit- that is, Sophia and the power of the highest. This is the creative art, (and was vouchsafed) in order that what was given to Mary by the Spirit might be fashioned.
89. Irenaeus, Refutation of All Heresies, 1.1.1, 1.2.4, 1.8.1, 1.8.5, 1.9.1-1.9.3, 1.19.2, 1.21.2, 1.21.5, 1.24.1, 1.24.3, 1.26.1, 1.30.1-1.30.4, 1.30.6-1.30.14, 3.17.1, 3.20.2, 4.13.2, 4.20.5, 4.38.1, 5.15.2, 5.17.1-5.17.2 (2nd cent. CE - 3rd cent. CE)

90. Theophilus, To Autolycus, 2.10 (2nd cent. CE - 3rd cent. CE)

2.10. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called governing principle [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him. And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, In the beginning God created the heaven and the earth. First he named the beginning, and creation, then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, In the beginning God created the heavens and the earth. Then having spoken of their creation, he explains to us: And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water. This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God.
91. Valentinus, Fragments, 7 (2nd cent. CE - 2nd cent. CE)

92. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

105b. אמר רב יהודה אמר רב זו דברי ר' מאיר אבל חכמים אומרים אין חליצת קטן כלום:,קטנה שחלצה וכו': אמר רב יהודה אמר רב זו דברי ר"מ דאמר איש כתוב בפרשה ומקשינן אשה לאיש,אבל חכמים אומרים איש כתיב בפרשה אשה בין גדולה בין קטנה,מאן חכמים רבי יוסי היא דר' חייא ור' שמעון בר רבי הוו יתבי פתח חד מינייהו ואמר המתפלל צריך שיתן עיניו למטה שנאמר (מלכים א ט, ג) והיו עיני ולבי שם כל הימים,וחד אמר עיניו למעלה שנאמר (איכה ג, מא) נשא לבבנו אל כפים אדהכי אתא ר' ישמעאל בר' יוסי לגבייהו אמר להו במאי עסקיתו אמרו ליה בתפלה אמר להו כך אמר אבא המתפלל צריך שיתן עיניו למטה ולבו למעלה כדי שיתקיימו שני מקראות הללו,אדהכי אתא רבי למתיבתא אינהו דהוו קלילי יתיבו בדוכתייהו רבי ישמעאל ברבי יוסי אגב יוקריה הוה מפסע ואזיל,אמר ליה אבדן מי הוא זה שמפסע על ראשי עם קדוש אמר ליה אני ישמעאל בר' יוסי שבאתי ללמוד תורה מרבי אמר ליה וכי אתה הגון ללמוד תורה מרבי,אמר ליה וכי משה היה הגון ללמוד תורה מפי הגבורה אמר ליה וכי משה אתה אמר ליה וכי רבך אלהים הוא אמר רב יוסף שקליה רבי למטרפסיה דקאמר ליה רבך ולא רבי,אדהכי אתיא יבמה לקמיה דרבי אמר ליה רבי לאבדן פוק בדקה לבתר דנפק אמר ליה ר' ישמעאל כך אמר אבא איש כתוב בפרשה אבל אשה בין גדולה בין קטנה,אמר ליה תא לא צריכת כבר הורה זקן קמפסע אבדן ואתי אמר ליה רבי ישמעאל בר' יוסי מי שצריך לו עם קדוש יפסע על ראשי עם קדוש מי שאין צריך לו עם קדוש היאך יפסע על ראשי עם קדוש,אמר ליה רבי לאבדן קום בדוכתיך תאנא באותה שעה נצטרע אבדן וטבעו שני בניו ומאנו שתי כלותיו אמר רב נחמן בר יצחק בריך רחמנא דכספיה לאבדן בהאי עלמא,אמר ר' אמי מדבריו של ברבי נלמוד קטנה חולצת בפעוטות רבא אמר עד שתגיע לעונת נדרים והלכתא עד שתביא שתי שערות:,חלצה בשנים וכו': אמר רב יוסף בר מניומי אמר רב נחמן אין הלכה כאותו הזוג והא אמר ר"נ חדא זימנא דאמר רב יוסף בר מניומי אמר רב נחמן חליצה בשלשה,צריכי דאי איתמר הך קמייתא הוה אמינא ה"מ לכתחילה אבל דיעבד אפי' תרי קמ"ל אין הלכה כאותו הזוג ואי אשמועינן אין הלכה כאותו הזוג אלא כתנא קמא ה"א דיעבד אבל לכתחילה ליבעי חמשה צריכא:,מעשה שחלצו כו': בינו לבינה מי ידענא אמר רב יהודה אמר שמואל ועדים רואין אותו מבחוץ,איבעיא להו מעשה שחלצו בינו לבינה אבראי ובא מעשה לפני ר"ע בבית האסורין או דלמא מעשה שחלצו בינו לבינה בבית האסורין אמר רב יהודה אמר רב בבית האסורין היה מעשה ולבית האסורין בא מעשה 105b. bRav Yehuda saidthat bRav said: Thisteaching of the mishna with regard to a minor is bthe statement of Rabbi Meir,who maintains that such a iḥalitzahas significance in that it disqualifies a subsequent levirate marriage, but it is insufficient to permit the woman to marry a stranger. bBut the Rabbis say: The iḥalitzaof a male minor isn’tsignificant of banything,as she is permitted to one of the brothers in levirate marriage as one who no iḥalitzawas performed at all.,§ It was taught in the mishna: bIf a female minor performed iḥalitza /i,she must perform iḥalitzaa second time once she becomes an adult, and if she does not, her first iḥalitzais invalid. bRav Yehuda saidthat bRav said: This is the statement of Rabbi Meir, who said: “Man” is written in theTorah bportionabout iḥalitza /i: “And if the man does not wish” (Deuteronomy 25:7), implying an adult must perform iḥalitza /i, band we juxtaposeand compare ba woman with a man,indicating that the woman must also be an adult at the time of iḥalitza /i., bBut the Rabbis say: “Man” is written in thisTorah bportion,which indicates that an adult male must perform iḥalitza /i, but with respect to the bwomanwho removes the shoe, since the term woman is not used to describe her, but rather the more general term iyevamais written, as the continuation of the above-mentioned verse says: “To take his iyevama /i” (Deuteronomy 25:9), bshe may be either an adult or a female minor. /b,The Gemara asks: bWho are these Rabbiswho disagree with Rabbi Meir? The Gemara answers: bIt is Rabbi Yosei,as it seems from this incident: bAs, Rabbi Ḥiyya and Rabbi Shimon bar RabbiYehuda HaNasi bwere sittingoutside the house of study, immersed in Torah learning. bOne of them began and said: One who prays must direct his gaze downwardwhile praying, bas it is statedby God with regard to the Holy Temple: b“And My eyes and My heart shall be there perpetually”(I Kings 9:3), meaning: The Divine Presence rests in the Eretz Yisrael, and one must direct his gaze to the sacred land when praying., bAnd one of them saidhe must direct bhis eyes upward, because it is stated: “Let us lift our hearts with our handstoward God in Heaven” (Lamentations 3:41). bIn the meantime, Rabbi Yishmael, son of Rabbi Yosei, came beside them. He said to them: What are you dealing with? They saidto him: bWith prayer,as we are debating the proper posture for prayer. bHe said to them: My father,Rabbi Yosei, bsaid as follows: One who prays must direct his eyes downward and his heart upward, in order to fulfill both of these verses. /b, bIn the meantime,while they were talking, bRabbiYehuda HaNasi bcame to the house of studyand everyone quickly went to sit in their assigned places. bThose who were light-footedhurried and bsat in their places. Rabbi Yishmael, son of Rabbi Yosei, due to his being very heavy, was stepping and walkingslowly, as everyone was already sitting in his place on the ground, requiring him to pass over their heads in order to get to his place., bAbdon,the shortened form of the name of Rabbi Yehuda HaNasi’s student and attendant, Abba Yudan, bsaid to him: Who is that individual stepping over the heads of a sacred people,for it appeared to him as an act of disrespect to those sitting that Rabbi Yishmael stepped over their heads. bHe said to him: I am Yishmael, son of Rabbi Yosei, who came to learn Torah from RabbiYehuda HaNasi. Abdon bsaid to him: But are you fit to learn Torah from RabbiYehuda HaNasi, for it seems that you are showing disrespect to others in order to accomplish it?,He bsaid to him: Was Moses fit to learn Torah from the mouth of the Almighty?Rather, it is not necessary that the student be as dignified as his teacher. He bsaid to him: And are you Moses?Rabbi Yishmael bsaid to him: And is your teacher God? Rav Yosef saidabout this part of the story: Here bRabbiYehuda HaNasi breceived his retribution[imittarpesei/b] for remaining silent during this discussion and not reprimanding his student for humiliating Rabbi Yishmael. And what is his retribution? bWhenRabbi Yishmael spoke to Abdon, bhe said your teacher, and not my teacher,implying that he did not accept Rabbi Yehuda HaNasi’s authority upon himself., bIn the meantime, a iyevamacame before Rabbi,and she was a minor close to the age of maturity who had performed iḥalitza /i, but it was not clear whether she had already reached the age of maturity necessary to validate her iḥalitza /i. bRabbiYehuda HaNasi bsaid to Abdon: Go and checkto see if she has already reached maturity. bAfterAbdon bleft, Rabbi Yishmael said toRabbi Yehuda HaNasi b: My father,Rabbi Yosei, bsaid as follows: “Man” is written in theTorah bportionof iḥalitza /i, bbutthe bwoman may be either an adult woman or a female minor. /b, bRabbiYehuda HaNasi bsaid toAbdon b: Comeback. bYou do not needto check, as bthe Elder,Rabbi Yosei, bhas already ruledthat a minor can perform iḥalitza /i, and therefore no further examination is required. bAbdon was stepping and comingover the heads of the others in order to return to his place. bRabbi Yishmael, son of Rabbi Yosei, said to him: One upon whom a holy people depends may step over the heads of a holy people. But one upon whom a holy people does not depend,as there is no longer a need for Abdon to examination the woman, bhow can he step over the heads of a holy people? /b, bRabbiYehuda HaNasi bsaid to Abdon: Stand in your placeand do not go any further. bIt was taught: At that moment Abdon was afflicted with leprosyas a punishment for insulting Rabbi Yishmael, son of Rabbi Yosei, and btwo of his sonswho were recently married bdrowned, and his two daughters-in-law,who were minors married to those sons, bmade declarations of refusaland annulled their marriages. bRav Naḥman bar Yitzḥak said: Blessed is the Merciful One, Who shames Abdon in this world,for this prevents him from being punished further in the World-to-Come, as all his iniquities have been forgiven through this suffering., bRabbi Ami said: From the words of the great man,Rabbi Yosei, blet us learn: A female minor performs iḥalitza /ieven bas a young child,at age six or seven. bRava said:She may not perform iḥalitza buntil she reaches the age of vowsas an eleven-year-old, when she has enough intellectual capacity to understand the meaning of a vow. However, the Gemara concludes: bAnd the ihalakhais:She may not perform iḥalitza buntil she has twopubic bhairs. /b,It was taught in the mishna: bIf she performed iḥalitzabefore twoor three people, and one of them is found to be disqualified to serve as a judge, Rabbi Shimon and Rabbi Yoḥa the Cobbler validate it. bRav Yosef bar Minyumi saidthat bRav Naḥman said: The ihalakhadoes not follow this pairwho validate such a case. The Gemara asks: bBut didn’t Rav Naḥmanalready bsay thissame ruling bone timebefore? bAs Rav Yosef bar Minyumi saidthat bRav Naḥman said: iḤalitzamust beconducted bbefore threepeople, indicating that there must be no fewer than three valid judges.,The Gemara answers: Both bare necessary, for if only thefirst one, stating that iḥalitzamust be before three judges, bwere stated, I would say: This applies iab initio /i, but after the fact even twois acceptable. Therefore, bhe teaches us that the ihalakhadoes not follow this pairof Sages, and her iḥalitzabefore two people is invalid even after the fact. And vice versa: bIf he would have told us only that the ihalakhadoes not follow this pair, but rather the first itanna /i, I would saythat it is valid if performed before three people only bafter the fact, but they must require fivepeople iab initio /i,in accordance with Rabbi Yehuda’s opinion. Therefore bit is necessaryto say both of these statements.,§ bA story is toldin the mishna about ban incidentin which a couple bonce performed iḥalitza /ibetween themselves in private while alone in prison, and the case later came before Rabbi Akiva and he validated it. The Gemara asks: bHow can we know what happened between him and her?There was no testimony to confirm it, and how can we be certain that the iḥalitzawas done properly to validate it? bRav Yehuda saidthat bShmuel said: Andthe iḥalitzawas validated because bthere were witnesses who saw them from outsidethe prison, who testified that the iḥalitzawas performed properly., bA dilemma was raised beforethe students in the house of study with regard to the incident recorded in the mishna in which a private iḥalitzaperformed in a prison was validated: bDid the incident in which they performed iḥalitzabetween him and herprivately actually btake place outsidein a different locale, bandthe reference to prison is that bthe case came before Rabbi Akivawhen he was confined bin prison? Or, perhaps the incident when they performed iḥalitzabetween him and her took place in prison,and then this case came before Rabbi Akiva? bRav Yehuda saidthat bRav said: The iḥalitza bincident took place in prison, andalso bthe case cameto Rabbi Akiva when he was bin prison. /b
93. Diogenes Laertius, Lives of The Philosophers, 7.57, 7.135-7.136, 7.139 (3rd cent. CE - 3rd cent. CE)

7.57. Seven of the letters are vowels, a, e, ē i, o, u, ō, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example βλίτυρι, may be unintelligible – which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse. 7.135. Body is defined by Apollodorus in his Physics as that which is extended in three dimensions, length, breadth, and depth. This is also called solid body. But surface is the extremity of a solid body, or that which has length and breadth only without depth. That surface exists not only in our thought but also in reality is maintained by Posidonius in the third book of his Celestial Phenomena. A line is the extremity of a surface or length without breadth, or that which has length alone. A point is the extremity of a line, the smallest possible mark or dot.God is one and the same with Reason, Fate, and Zeus; he is also called by many other names. 7.136. In the beginning he was by himself; he transformed the whole of substance through air into water, and just as in animal generation the seed has a moist vehicle, so in cosmic moisture God, who is the seminal reason of the universe, remains behind in the moisture as such an agent, adapting matter to himself with a view to the next stage of creation. Thereupon he created first of all the four elements, fire, water, air, earth. They are discussed by Zeno in his treatise On the Whole, by Chrysippus in the first book of his Physics, and by Archedemus in a work On Elements. An element is defined as that from which particular things first come to be at their birth and into which they are finally resolved. 7.139. For through some parts it passes as a hold or containing force, as is the case with our bones and sinews; while through others it passes as intelligence, as in the ruling part of the soul. Thus, then, the whole world is a living being, endowed with soul and reason, and having aether for its ruling principle: so says Antipater of Tyre in the eighth book of his treatise On the Cosmos. Chrysippus in the first book of his work On Providence and Posidonius in his book On the Gods say that the heaven, but Cleanthes that the sun, is the ruling power of the world. Chrysippus, however, in the course of the same work gives a somewhat different account, namely, that it is the purer part of the aether; the same which they declare to be preeminently God and always to have, as it were in sensible fashion, pervaded all that is in the air, all animals and plants, and also the earth itself, as a principle of cohesion.
94. Eusebius of Caesarea, Preparation For The Gospel, 15.14.2 (3rd cent. CE - 4th cent. CE)

95. Nag Hammadi, Allogenes, 49.5-49.21, 49.26, 61.14-61.16 (3rd cent. CE - 3rd cent. CE)

96. Nag Hammadi, Apocalypse of Peter, 4 (3rd cent. CE - 3rd cent. CE)

97. Nag Hammadi, Eugnostos The Blessed, 3.10 (3rd cent. CE - 3rd cent. CE)

98. Nag Hammadi, On The Origin of The World, 115.11-115.14, 118.24-118.26 (3rd cent. CE - 3rd cent. CE)

99. Nag Hammadi, The Apocalypse of Adam, 76.8-76.11, 84.4-84.26, 85.30-85.31 (3rd cent. CE - 3rd cent. CE)

100. Nag Hammadi, The Gospel of The Egyptians, 63.4-63.8, 65.17-65.18, 66.8-66.9, 66.11 (3rd cent. CE - 3rd cent. CE)

101. Nag Hammadi, The Gospel of Truth, 19.19-19.20, 22.25, 40.27 (3rd cent. CE - 3rd cent. CE)

102. Nag Hammadi, The Hypostasis of The Archons, 88.11, 88.12, 88.13, 88.14, 88.15, 88.16, 89.7, 89.8, 89.9, 89.10, 89.11, 89.12, 89.13, 89.14, 89.15, 89.16, 89.17, 89.18, 89.19, 89.20, 89.21, 89.22, 89.23, 89.24, 89.25, 89.26, 89.27, 89.31-90.12 (3rd cent. CE - 3rd cent. CE)

103. Nag Hammadi, The Testimony of Truth, 43.14 (3rd cent. CE - 3rd cent. CE)

104. Nag Hammadi, The Tripartite Tractate, 53.1, 54.19-54.21 (3rd cent. CE - 3rd cent. CE)

105. Nag Hammadi, Trimorphic Protennoia, 35.11-35.21, 36.5, 37.22, 41.4-41.7, 43.9-43.10, 46.14, 46.29-46.31, 47.5-47.15, 47.28-47.29, 48.11-48.35, 50.12-50.14 (3rd cent. CE - 3rd cent. CE)

106. Nag Hammadi, Zostrianos, 6.3-6.5, 6.7-6.17, 47.11, 54.19-54.20 (3rd cent. CE - 3rd cent. CE)

107. Origen, Commentary On John, 2.31, 5.1 (3rd cent. CE - 3rd cent. CE)

108. Origen, On Prayer, 21.2 (3rd cent. CE - 3rd cent. CE)

109. Papyri, Papyri Graecae Magicae, 3.10, 3.81, 3.155, 4.981, 7.312 (3rd cent. CE - 4th cent. CE)

110. Plotinus, Enneads, 1.8, 2.9, 3.8, 3.8.11, 4.8.5, 5.1.1, 5.5, 5.6.6, 6.9.4 (3rd cent. CE - 3rd cent. CE)

111. Porphyry, Life of Plotinus, 18, 3, 16 (3rd cent. CE - 4th cent. CE)

112. Victorinus, Adversus Arium, 1.50.10-1.50.21 (3rd cent. CE - 4th cent. CE)

113. Augustine, Confessions, 7.9.13 (4th cent. CE - 5th cent. CE)

114. Augustine, The City of God, 10.2 (4th cent. CE - 5th cent. CE)

10.2. But with these more estimable philosophers we have no dispute in this matter. For they perceived, and in various forms abundantly expressed in their writings, that these spirits have the same source of happiness as ourselves - a certain intelligible light, which is their God, and is different from themselves, and illumines them that they may be penetrated with light, and enjoy perfect happiness in the participation of God. Plotinus, commenting on Plato, repeatedly and strongly asserts that not even the soul which they believe to be the soul of the world, derives its blessedness from any other source than we do, viz., from that Light which is distinct from it and created it, and by whose intelligible illumination it enjoys light in things intelligible. He also compares those spiritual things to the vast and conspicuous heavenly bodies, as if God were the sun, and the soul the moon; for they suppose that the moon derives its light from the sun. That great Platonist, therefore, says that the rational soul, or rather the intellectual soul - in which class he comprehends the souls of the blessed immortals who inhabit heaven, - has no nature superior to it save God, the Creator of the world and the soul itself, and that these heavenly spirits derive their blessed life, and the light of truth from their blessed life, and the light of truth, the source as ourselves, agreeing with the gospel where we read, There was a man sent from God whose name was John; the same came for a witness to bear witness of that Light, that through Him all might believe. He was not that Light, but that he might bear witness of the Light. That was the true Light which lights every man that comes into the world; John 1:6-9 a distinction which sufficiently proves that the rational or intellectual soul such as John had cannot be its own light, but needs to receive illumination from another, the true Light. This John himself avows when he delivers his witness: We have all received of His fullness.
115. Epiphanius, Panarion, 40, 26 (4th cent. CE - 5th cent. CE)

116. John Chrysostom, Homilies On John, 5 (4th cent. CE - 5th cent. CE)

117. Proclus, Institutio Theologica, 103 (5th cent. CE - 5th cent. CE)

118. Anon., 4 Ezra, 7.29, 8.21

7.29. And after these years my son the Messiah shall die, and all who draw human breath. 8.21. whose throne is beyond measure and whose glory is beyond comprehension, before whom the hosts of angels stand trembling
119. Anon., Leges Publicae, 2.4

120. Anon., 4 Baruch, 9.3

9.3. And he prayed a prayer, saying: Holy, holy, holy, fragrant aroma of the living trees, true light that enlightens me until I ascend to you;
121. Anon., Apocalypse of Peter, 4

122. Anon., Epistle To Diognetus, 12.5

123. Anon., Chaldean Oracles, 18, 16

124. Orphic Hymns., Fragments, 247

125. Stoic School, Stoicor. Veter. Fragm., 1.120, 1.152-1.154, 1.157-1.160, 1.162-1.164, 1.171, 1.175-1.176, 1.497, 1.499, 1.504, 2.310-2.311, 2.315



Subjects of this text:

subject book bibliographic info
abraham Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 285
adumbrationes' ... '113.0_227@urzeit-endzeit Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 304
bond, helen Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 152
creatio continua McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 223
ṣaddiq.' Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 156