1. Hebrew Bible, Deuteronomy, 6.16, 14.1, 32.18 (9th cent. BCE - 3rd cent. BCE)
| 6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 14.1. וְכֹל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת לֹא תֹאכֵלוּ טָמֵא הוּא לָכֶם׃ 14.1. בָּנִים אַתֶּם לַיהוָה אֱלֹהֵיכֶם לֹא תִתְגֹּדְדוּ וְלֹא־תָשִׂימוּ קָרְחָה בֵּין עֵינֵיכֶם לָמֵת׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ | 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah." 14.1. Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." |
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2. Hebrew Bible, Exodus, 3.14-3.15, 16.10, 21.6, 22.7, 33.20-33.23 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 21.6. וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם׃ 22.7. אִם־לֹא יִמָּצֵא הַגַּנָּב וְנִקְרַב בַּעַל־הַבַּיִת אֶל־הָאֱלֹהִים אִם־לֹא שָׁלַח יָדוֹ בִּמְלֶאכֶת רֵעֵהוּ׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 21.6. then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever." 22.7. If the thief be not found, then the master of the house shall come near unto God, to see whether he have not put his hand unto his neighbour’s goods." 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by." 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’" |
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3. Hebrew Bible, Genesis, 3.5, 12.1, 15.1 (9th cent. BCE - 3rd cent. BCE)
| 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 15.1. אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־יְהוָה אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד׃ 15.1. וַיִּקַּח־לוֹ אֶת־כָּל־אֵלֶּה וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִפֹּר לֹא בָתָר׃ | 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 15.1. After these things the word of the LORD came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’" |
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4. Hebrew Bible, Numbers, 7.89 (9th cent. BCE - 3rd cent. BCE)
| 7.89. וּבְבֹא מֹשֶׁה אֶל־אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת־הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל־אֲרֹן הָעֵדֻת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו׃ | 7.89. And when Moses went into the tent of meeting that He might speak with him, then he heard the Voice speaking unto him from above the ark-cover that was upon the ark of the testimony, from between the two cherubim; and He spoke unto him." |
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5. Hebrew Bible, Psalms, 23.2, 23.4, 82.6, 84.8, 88.29 (9th cent. BCE - 3rd cent. BCE)
| 23.2. בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי׃ 23.4. גַּם כִּי־אֵלֵךְ בְּגֵיא צַלְמָוֶת לֹא־אִירָא רָע כִּי־אַתָּה עִמָּדִי שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ הֵמָּה יְנַחֲמֻנִי׃ 82.6. אֲנִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃ 84.8. יֵלְכוּ מֵחַיִל אֶל־חָיִל יֵרָאֶה אֶל־אֱלֹהִים בְּצִיּוֹן׃ | 23.2. He maketh me to lie down in green pastures; He leadeth me beside the still waters." 23.4. Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me; Thy rod and Thy staff, they comfort me." 82.6. I said: Ye are godlike beings, and all of you sons of the Most High." 84.8. They go from strength to strength, every one of them appeareth before God in Zion." |
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6. Hebrew Bible, 1 Kings, 8.1-8.13, 8.22-8.53 (8th cent. BCE - 5th cent. BCE)
| 8.1. וַיְהִי בְּצֵאת הַכֹּהֲנִים מִן־הַקֹּדֶשׁ וְהֶעָנָן מָלֵא אֶת־בֵּית יְהוָה׃ 8.1. אָז יַקְהֵל שְׁלֹמֹה אֶת־זִקְנֵי יִשְׂרָאֵל אֶת־כָּל־רָאשֵׁי הַמַּטּוֹת נְשִׂיאֵי הָאָבוֹת לִבְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ שְׁלֹמֹה יְרוּשָׁלִָם לְהַעֲלוֹת אֶת־אֲרוֹן בְּרִית־יְהוָה מֵעִיר דָּוִד הִיא צִיּוֹן׃ 8.2. וַיָּקֶם יְהוָה אֶת־דְּבָרוֹ אֲשֶׁר דִּבֵּר וָאָקֻם תַּחַת דָּוִד אָבִי וָאֵשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְהוָה וָאֶבְנֶה הַבַּיִת לְשֵׁם יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 8.2. וַיִּקָּהֲלוּ אֶל־הַמֶּלֶךְ שְׁלֹמֹה כָּל־אִישׁ יִשְׂרָאֵל בְּיֶרַח הָאֵתָנִים בֶּחָג הוּא הַחֹדֶשׁ הַשְּׁבִיעִי׃ 8.3. וַיָּבֹאוּ כֹּל זִקְנֵי יִשְׂרָאֵל וַיִּשְׂאוּ הַכֹּהֲנִים אֶת־הָאָרוֹן׃ 8.3. וְשָׁמַעְתָּ אֶל־תְּחִנַּת עַבְדְּךָ וְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר יִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְאַתָּה תִּשְׁמַע אֶל־מְקוֹם שִׁבְתְּךָ אֶל־הַשָּׁמַיִם וְשָׁמַעְתָּ וְסָלָחְתָּ׃ 8.4. לְמַעַן יִרָאוּךָ כָּל־הַיָּמִים אֲשֶׁר־הֵם חַיִּים עַל־פְּנֵי הָאֲדָמָה אֲשֶׁר נָתַתָּה לַאֲבֹתֵינוּ׃ 8.4. וַיַּעֲלוּ אֶת־אֲרוֹן יְהוָה וְאֶת־אֹהֶל מוֹעֵד וְאֶת־כָּל־כְּלֵי הַקֹּדֶשׁ אֲשֶׁר בָּאֹהֶל וַיַּעֲלוּ אֹתָם הַכֹּהֲנִים וְהַלְוִיִּם׃ 8.5. וְסָלַחְתָּ לְעַמְּךָ אֲשֶׁר חָטְאוּ־לָךְ וּלְכָל־פִּשְׁעֵיהֶם אֲשֶׁר פָּשְׁעוּ־בָךְ וּנְתַתָּם לְרַחֲמִים לִפְנֵי שֹׁבֵיהֶם וְרִחֲמוּם׃ 8.5. וְהַמֶּלֶךְ שְׁלֹמֹה וְכָל־עֲדַת יִשְׂרָאֵל הַנּוֹעָדִים עָלָיו אִתּוֹ לִפְנֵי הָאָרוֹן מְזַבְּחִים צֹאן וּבָקָר אֲשֶׁר לֹא־יִסָּפְרוּ וְלֹא יִמָּנוּ מֵרֹב׃ 8.6. וַיָּבִאוּ הַכֹּהֲנִים אֶת־אֲרוֹן בְּרִית־יְהוָה אֶל־מְקוֹמוֹ אֶל־דְּבִיר הַבַּיִת אֶל־קֹדֶשׁ הַקֳּדָשִׁים אֶל־תַּחַת כַּנְפֵי הַכְּרוּבִים׃ 8.6. לְמַעַן דַּעַת כָּל־עַמֵּי הָאָרֶץ כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד׃ 8.7. כִּי הַכְּרוּבִים פֹּרְשִׂים כְּנָפַיִם אֶל־מְקוֹם הָאָרוֹן וַיָּסֹכּוּ הַכְּרֻבִים עַל־הָאָרוֹן וְעַל־בַּדָּיו מִלְמָעְלָה׃ 8.8. וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן־הַקֹּדֶשׁ עַל־פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה׃ 8.9. אֵין בָּאָרוֹן רַק שְׁנֵי לֻחוֹת הָאֲבָנִים אֲשֶׁר הִנִּחַ שָׁם מֹשֶׁה בְּחֹרֵב אֲשֶׁר כָּרַת יְהוָה עִם־בְּנֵי יִשְׂרָאֵל בְּצֵאתָם מֵאֶרֶץ מִצְרָיִם׃ 8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃ 8.13. בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים׃ 8.22. וַיַּעֲמֹד שְׁלֹמֹה לִפְנֵי מִזְבַּח יְהוָה נֶגֶד כָּל־קְהַל יִשְׂרָאֵל וַיִּפְרֹשׂ כַּפָּיו הַשָּׁמָיִם׃ 8.23. וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֵין־כָּמוֹךָ אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּחַת שֹׁמֵר הַבְּרִית וְהַחֶסֶד לַעֲבָדֶיךָ הַהֹלְכִים לְפָנֶיךָ בְּכָל־לִבָּם׃ 8.24. אֲשֶׁר שָׁמַרְתָּ לְעַבְדְּךָ דָּוִד אָבִי אֵת אֲשֶׁר־דִּבַּרְתָּ לוֹ וַתְּדַבֵּר בְּפִיךָ וּבְיָדְךָ מִלֵּאתָ כַּיּוֹם הַזֶּה׃ 8.25. וְעַתָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵל שְׁמֹר לְעַבְדְּךָ דָוִד אָבִי אֵת אֲשֶׁר דִּבַּרְתָּ לּוֹ לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מִלְּפָנַי יֹשֵׁב עַל־כִּסֵּא יִשְׂרָאֵל רַק אִם־יִשְׁמְרוּ בָנֶיךָ אֶת־דַּרְכָּם לָלֶכֶת לְפָנַי כַּאֲשֶׁר הָלַכְתָּ לְפָנָי׃ 8.26. וְעַתָּה אֱלֹהֵי יִשְׂרָאֵל יֵאָמֶן נָא דבריך [דְּבָרְךָ] אֲשֶׁר דִּבַּרְתָּ לְעַבְדְּךָ דָּוִד אָבִי׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.28. וּפָנִיתָ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּחִנָּתוֹ יְהוָה אֱלֹהָי לִשְׁמֹעַ אֶל־הָרִנָּה וְאֶל־הַתְּפִלָּה אֲשֶׁר עַבְדְּךָ מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם׃ 8.29. לִהְיוֹת עֵינֶךָ פְתֻחוֹת אֶל־הַבַּיִת הַזֶּה לַיְלָה וָיוֹם אֶל־הַמָּקוֹם אֲשֶׁר אָמַרְתָּ יִהְיֶה שְׁמִי שָׁם לִשְׁמֹעַ אֶל־הַתְּפִלָּה אֲשֶׁר יִתְפַּלֵּל עַבְדְּךָ אֶל־הַמָּקוֹם הַזֶּה׃ 8.31. אֵת אֲשֶׁר יֶחֱטָא אִישׁ לְרֵעֵהוּ וְנָשָׁא־בוֹ אָלָה לְהַאֲלֹתוֹ וּבָא אָלָה לִפְנֵי מִזְבַּחֲךָ בַּבַּיִת הַזֶּה׃ 8.32. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְעָשִׂיתָ וְשָׁפַטְתָּ אֶת־עֲבָדֶיךָ לְהַרְשִׁיעַ רָשָׁע לָתֵת דַּרְכּוֹ בְּרֹאשׁוֹ וּלְהַצְדִּיק צַדִּיק לָתֶת לוֹ כְּצִדְקָתוֹ׃ 8.33. בְּהִנָּגֵף עַמְּךָ יִשְׂרָאֵל לִפְנֵי אוֹיֵב אֲשֶׁר יֶחֶטְאוּ־לָךְ וְשָׁבוּ אֵלֶיךָ וְהוֹדוּ אֶת־שְׁמֶךָ וְהִתְפַּלְלוּ וְהִתְחַנְּנוּ אֵלֶיךָ בַּבַּיִת הַזֶּה׃ 8.34. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עַמְּךָ יִשְׂרָאֵל וַהֲשֵׁבֹתָם אֶל־הָאֲדָמָה אֲשֶׁר נָתַתָּ לַאֲבוֹתָם׃ 8.35. בְּהֵעָצֵר שָׁמַיִם וְלֹא־יִהְיֶה מָטָר כִּי יֶחֶטְאוּ־לָךְ וְהִתְפַּלְלוּ אֶל־הַמָּקוֹם הַזֶּה וְהוֹדוּ אֶת־שְׁמֶךָ וּמֵחַטָּאתָם יְשׁוּבוּן כִּי תַעֲנֵם׃ 8.36. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטַּאת עֲבָדֶיךָ וְעַמְּךָ יִשְׂרָאֵל כִּי תוֹרֵם אֶת־הַדֶּרֶךְ הַטּוֹבָה אֲשֶׁר יֵלְכוּ־בָהּ וְנָתַתָּה מָטָר עַל־אַרְצְךָ אֲשֶׁר־נָתַתָּה לְעַמְּךָ לְנַחֲלָה׃ 8.37. רָעָב כִּי־יִהְיֶה בָאָרֶץ דֶּבֶר כִּי־יִהְיֶה שִׁדָּפוֹן יֵרָקוֹן אַרְבֶּה חָסִיל כִּי יִהְיֶה כִּי יָצַר־לוֹ אֹיְבוֹ בְּאֶרֶץ שְׁעָרָיו כָּל־נֶגַע כָּל־מַחֲלָה׃ 8.38. כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃ 8.39. וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל־דְּרָכָיו אֲשֶׁר תֵּדַע אֶת־לְבָבוֹ כִּי־אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת־לְבַב כָּל־בְּנֵי הָאָדָם׃ 8.41. וְגַם אֶל־הַנָּכְרִי אֲשֶׁר לֹא־מֵעַמְּךָ יִשְׂרָאֵל הוּא וּבָא מֵאֶרֶץ רְחוֹקָה לְמַעַן שְׁמֶךָ׃ 8.42. כִּי יִשְׁמְעוּן אֶת־שִׁמְךָ הַגָּדוֹל וְאֶת־יָדְךָ הַחֲזָקָה וּזְרֹעֲךָ הַנְּטוּיָה וּבָא וְהִתְפַּלֵּל אֶל־הַבַּיִת הַזֶּה׃ 8.43. אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 8.44. כִּי־יֵצֵא עַמְּךָ לַמִּלְחָמָה עַל־אֹיְבוֹ בַּדֶּרֶךְ אֲשֶׁר תִּשְׁלָחֵם וְהִתְפַּלְלוּ אֶל־יְהוָה דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר־בָּנִתִי לִשְׁמֶךָ׃ 8.45. וְשָׁמַעְתָּ הַשָּׁמַיִם אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.46. כִּי יֶחֶטְאוּ־לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא־יֶחֱטָא וְאָנַפְתָּ בָם וּנְתַתָּם לִפְנֵי אוֹיֵב וְשָׁבוּם שֹׁבֵיהֶם אֶל־אֶרֶץ הָאוֹיֵב רְחוֹקָה אוֹ קְרוֹבָה׃ 8.47. וְהֵשִׁיבוּ אֶל־לִבָּם בָּאָרֶץ אֲשֶׁר נִשְׁבּוּ־שָׁם וְשָׁבוּ וְהִתְחַנְּנוּ אֵלֶיךָ בְּאֶרֶץ שֹׁבֵיהֶם לֵאמֹר חָטָאנוּ וְהֶעֱוִינוּ רָשָׁעְנוּ׃ 8.48. וְשָׁבוּ אֵלֶיךָ בְּכָל־לְבָבָם וּבְכָל־נַפְשָׁם בְּאֶרֶץ אֹיְבֵיהֶם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ אֵלֶיךָ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם הָעִיר אֲשֶׁר בָּחַרְתָּ וְהַבַּיִת אֲשֶׁר־בנית [בָּנִיתִי] לִשְׁמֶךָ׃ 8.49. וְשָׁמַעְתָּ הַשָּׁמַיִם מְכוֹן שִׁבְתְּךָ אֶת־תְּפִלָּתָם וְאֶת־תְּחִנָּתָם וְעָשִׂיתָ מִשְׁפָּטָם׃ 8.51. כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃ 8.52. לִהְיוֹת עֵינֶיךָ פְתֻחוֹת אֶל־תְּחִנַּת עַבְדְּךָ וְאֶל־תְּחִנַּת עַמְּךָ יִשְׂרָאֵל לִשְׁמֹעַ אֲלֵיהֶם בְּכֹל קָרְאָם אֵלֶיךָ׃ 8.53. כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃ | 8.1. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers’houses of the children of Israel, unto king Solomon in Jerusalem, to bring up the ark of the covet of the LORD out of the city of David, which is Zion." 8.2. And all the men of Israel assembled themselves unto king Solomon at the feast, in the month Ethanim, which is the seventh month." 8.3. And all the elders of Israel came, and the priests took up the ark." 8.4. And they brought up the ark of the LORD, and the tent of meeting, and all the holy vessels that were in the Tent; even these did the priests and the Levites bring up." 8.5. And king Solomon and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude." 8.6. And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim." 8.7. For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above." 8.8. And the staves were so long that the ends of the staves were seen from the holy place, even before the Sanctuary; but they could not be seen without; and there they are unto this day." 8.9. There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the LORD made a covet with the children of Israel when they came out of the land of Egypt." 8.10. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD," 8.11. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD." 8.12. Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness." 8.13. I have surely built Thee a house of habitation, A place for Thee to dwell in for ever." 8.22. And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven;" 8.23. and he said: ‘O LORD, the God of Israel, there is no God like Thee, in heaven above, or on earth beneath; who keepest covet and mercy with Thy servants, that walk before Thee with all their heart;" 8.24. who hast kept with Thy servant David my father that which Thou didst promise him; yea, Thou spokest with Thy mouth, and hast fulfilled it with Thy hand, as it is this day." 8.25. Now therefore, O LORD, the God of Israel, keep with Thy servant David my father that which Thou hast promised him saying: There shall not fail thee a man in My sight to sit on the throne of Israel, if only thy children take heed to their way, to walk before Me as thou hast walked before Me." 8.26. Now therefore, O God of Israel, let Thy word, I pray Thee, be verified, which Thou didst speak unto Thy servant David my father." 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!" 8.28. Yet have Thou respect unto the prayer of Thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer which Thy servant prayeth before Thee this day;" 8.29. that Thine eyes may be open toward this house night and day, even toward the place whereof Thou hast said: My name shall be there; to hearken unto the prayer which Thy servant shall pray toward this place." 8.30. And hearken Thou to the supplication of Thy servant, and of Thy people Israel, when they shall pray toward this place; yea, hear Thou in heaven Thy dwelling-place; and when Thou hearest, forgive." 8.31. If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;" 8.32. then hear Thou in heaven, and do, and judge Thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness." 8.33. When Thy people Israel are smitten down before the enemy, when they do sin against Thee, if they turn again to Thee, and confess Thy name, and pray and make supplication unto Thee in this house;" 8.34. then hear Thou in heaven, and forgive the sin of Thy people Israel, and bring them back unto the land which Thou gavest unto their fathers." 8.35. When heaven is shut up, and there is no rain, when they do sin against Thee; if they pray toward this place, and confess Thy name, and turn from their sin, when Thou dost afflict them;" 8.36. then hear Thou in heaven, and forgive the sin of Thy servants, and of Thy people Israel, when Thou teachest them the good way wherein they should walk; and send rain upon Thy land, which Thou hast given to Thy people for an inheritance." 8.37. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;" 8.38. what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;" 8.39. then hear Thou in heaven Thy dwelling-place, and forgive, and do, and render unto every man according to all his ways, whose heart Thou knowest—for Thou, even Thou only, knowest the hearts of all the children of men—" 8.40. that they may fear Thee all the days that they live in the land which Thou gavest unto our fathers." 8.41. Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—" 8.42. for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house;" 8.43. hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built." 8.44. If Thy people go out to battle against their enemy, by whatsoever way Thou shalt send them, and they pray unto the LORD toward the city which Thou hast chosen, and toward the house which I have built for Thy name;" 8.45. then hear Thou in heaven their prayer and their supplication, and maintain their cause." 8.46. If they sin against Thee—for there is no man that sinneth not—and Thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near;" 8.47. yet if they shall bethink themselves in the land whither they are carried captive, and turn back, and make supplication unto Thee in the land of them that carried them captive, saying: We have sinned, and have done iniquitously, we have dealt wickedly;" 8.48. if they return unto Thee with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray unto Thee toward their land, which Thou gavest unto their fathers, the city which Thou hast chosen, and the house which I have built for Thy name;" 8.49. then hear Thou their prayer and their supplication in heaven Thy dwelling-place, and maintain their cause;" 8.50. and forgive Thy people who have sinned against Thee, and all their transgressions wherein they have transgressed against Thee; and give them compassion before those who carried them captive, that they may have compassion on them;" 8.51. for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;" 8.52. that Thine eyes may be open unto the supplication of Thy servant, and unto the supplication of Thy people Israel, to hearken unto them whensoever they cry unto Thee." 8.53. For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’" |
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7. Hebrew Bible, Isaiah, 40.11, 49.7, 49.9-49.10 (8th cent. BCE - 5th cent. BCE)
| 40.11. כְּרֹעֶה עֶדְרוֹ יִרְעֶה בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים וּבְחֵיקוֹ יִשָּׂא עָלוֹת יְנַהֵל׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ 49.9. לֵאמֹר לַאֲסוּרִים צֵאוּ לַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ עַל־דְּרָכִים יִרְעוּ וּבְכָל־שְׁפָיִים מַרְעִיתָם׃ | 40.11. Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck." 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee." 49.9. Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;" 49.10. They shall not hunger nor thirst, Neither shall the heat nor sun smite them; For He that hath compassion on them will lead them, Even by the springs of water will He guide them." |
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8. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
| 40a. while there is time. I feel that you are my friends, and I wish to show you the meaning of this which has now happened to me. For, judges—and in calling you judges I give you your right name—a wonderful thing has happened to me. For hitherto the customary prophetic monitor always spoke to me very frequently and opposed me even in very small matters, if I was going to do anything I should not; but now, as you yourselves see, this thing which might be thought, and is generally considered, the greatest of evils has come upon me; but the divine sign did not oppose me |
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9. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
| 65d. the soul of the philosopher greatly despises the body and avoids it and strives to be alone by itself? Evidently. Now how about such things as this, Simmias? Do we think there is such a thing as absolute justice, or not? We certainly think there is. And absolute beauty and goodness. of course. Well, did you ever see anything of that kind with your eyes? Certainly not, said he. Or did you ever reach them with any of the bodily senses? I am speaking of all such things, as size, health, strength, and in short the essence |
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10. Dead Sea Scrolls, Damascus Covenant, 4.13-4.18 (2nd cent. BCE - 1st cent. CE)
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11. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.13-4.18 (2nd cent. BCE - 1st cent. CE)
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12. Philo of Alexandria, On The Confusion of Tongues, 145 (1st cent. BCE - 1st cent. CE)
| 145. but they who have real knowledge, are properly addressed as the sons of the one God, as Moses also entitles them, where he says, "Ye are the sons of the Lord God." And again, "God who begot Thee;" and in another place, "Is not he thy father?" Accordingly, it is natural for those who have this disposition of soul to look upon nothing as beautiful except what is good, which is the citadel erected by those who are experienced in this kind of warfare as a defence against the end of pleasure, and as a means of defeating and destroying it. |
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13. Philo of Alexandria, Questions On Genesis, 1.92 (1st cent. BCE - 1st cent. CE)
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14. New Testament, 2 Corinthians, 6.15 (1st cent. CE - 1st cent. CE)
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15. New Testament, Acts, 21.20-21.24 (1st cent. CE - 2nd cent. CE)
| 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 21.23. Therefore do what we tell you. We have four men who have a vow on them. 21.24. Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. |
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16. New Testament, Apocalypse, 2.9, 3.9 (1st cent. CE - 1st cent. CE)
| 2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 3.9. Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you. |
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17. New Testament, Hebrews, 9.1-9.28, 12.28 (1st cent. CE - 1st cent. CE)
| 9.1. Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.2. For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 9.3. After the second veil was the tabernacle which is called the Holy of Holies 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; 9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. 9.6. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services 9.7. but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. 9.8. The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing; 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.16. For where a last will and testament is, there must of necessity be the death of him who made it. 9.17. For a will is in force where there has been death, for it is never in force while he who made it lives. 9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe |
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18. New Testament, John, 1.9-1.13, 1.17-1.18, 1.35-1.51, 2.4, 2.20-2.25, 3.2-3.3, 3.7, 3.14-3.18, 3.31, 4.48, 5.1-5.47, 6.1-6.21, 6.23, 6.25-6.71, 7.6, 7.19, 7.23, 7.50-7.51, 8.12-8.59, 9.14-9.16, 9.22, 9.24, 9.30, 9.35-9.38, 10.9, 10.22-10.33, 10.35-10.42, 11.6-11.10, 11.26, 12.16, 12.23-12.36, 12.42, 12.44-12.47, 13.1, 14.1-14.3, 14.15-14.17, 15.25, 16.2, 17.1, 17.11, 17.20-17.23, 18.31, 18.38, 19.7, 19.12, 19.14, 20.24-20.31, 21.15-21.25 (1st cent. CE - 1st cent. CE)
| 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. 1.17. 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. 1.35. 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. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 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. 3.2. 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. 3.7. Don't marvel that I said to you, 'You must be born anew.' 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. 3.31. He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 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. 5.10. So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat. 5.11. He answered them, "He who made me well, the same said to me, 'Take up your mat, and walk.' 5.12. Then they asked him, "Who is the man who said to you, 'Take up your mat, and walk'? 5.13. But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place. 5.14. Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you. 5.15. The man went away, and told the Jews that it was Jesus who had made him well. 5.16. For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 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. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 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. 5.41. I don't receive glory from men. 5.42. But I know you, that you don't have God's love in yourselves. 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. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 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. 5.47. But if you don't believe his writings, how will you believe my words? 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. 6.23. However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here? 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. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 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. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 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. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 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. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 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. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat? 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. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 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. 6.59. These things he said in the synagogue, as he taught in Capernaum. 6.60. Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it? 6.61. But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? 6.62. Then what if you would see the Son of Man ascending to where he was before? 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 6.66. At this, many of his disciples went back, and walked no more with him. 6.67. Jesus said therefore to the twelve, "You don't also want to go away, do you? 6.68. Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 6.70. He answered them, "Didn't I choose you, the twelve, and one of you is a devil? 6.71. Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve. 7.6. Jesus therefore said to them, "My time has not yet come, but your time is always ready. 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me? 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 7.50. Nicodemus (he who came to him by night, being one of them) said to them 7.51. Does our law judge a man, unless it first hears from him personally and knows what he does? 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. 8.13. The Pharisees therefore said to him, "You testify about yourself. Your testimony is not valid. 8.14. Jesus answered them, "Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you don't know where I came from, or where I am going. 8.15. You judge according to the flesh. I judge no one. 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. 8.17. It's also written in your law that the testimony of two people is valid. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.21. Jesus said therefore again to them, "I am going away, and you will seek me, and you will die in your sins. Where I go, you can't come. 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. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 9.24. So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner. 9.30. The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 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. 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. 10.22. It was the Feast of the Dedication at Jerusalem. 10.23. It was winter, and Jesus was walking in the temple, in Solomon's porch. 10.24. The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly. 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. 10.28. I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 10.29. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. 10.30. I and the Father are one. 10.31. Therefore Jews took up stones again to stone him. 10.32. Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me? 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God. 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. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 10.39. They sought again to seize him, and he went out of their hand. 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 10.41. Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true. 10.42. Many believed in him there. 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. 11.26. Whoever lives and believes in me will never die. Do you believe this? 12.16. His disciples didn't understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. 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. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.26. If anyone serves me, let him follow me. Where I am, there will my servant also be. If anyone serves me, the Father will honor him. 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. 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.32. And I, if I am lifted up from the earth, will draw all people to myself. 12.33. But he said this, signifying by what kind of death he should die. 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. 12.42. 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. 12.47. If anyone listens to my sayings, and doesn't believe, I don't judge him. For I came not to judge the world, but to save the world. 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. 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. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.15. If you love me, keep my commandments. 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. 15.25. But this happened so that the word may be fulfilled which was written in their law, 'They hated me without a cause.' 16.2. They will put you out of the synagogues. Yes, the time comes that whoever kills you will think that he offers service to God. 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; 17.11. 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. 17.20. 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. 18.31. Pilate therefore said to them, "Take him yourselves, and judge him according to your law."Therefore the Jews said to him, "It is not lawful for us to put anyone to death 18.38. Pilate said to him, "What is truth?"When he had said this, he went out again to the Jews, and said to them, "I find no basis for a charge against him. 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King! 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 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. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 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! 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed. 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. 21.15. 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. 21.25. There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written. |
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19. New Testament, Luke, 4.12, 8.12, 11.16, 11.29, 21.7, 23.8 (1st cent. CE - 1st cent. CE)
| 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 11.16. Others, testing him, sought from him a sign from heaven. 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. |
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20. New Testament, Mark, 8.12 (1st cent. CE - 1st cent. CE)
| 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. |
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21. New Testament, Matthew, 4.7, 12.24, 12.39, 16.4, 23.12-23.22, 24.3 (1st cent. CE - 1st cent. CE)
| 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 16.4. An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah."He left them, and departed. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? |
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22. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)
| 5a. לומר לך שאם חטא יחיד אומרים לו כלך אצל יחיד ואם חטאו צבור אומרים לו כלך אצל צבור,וצריכא דאי אשמועינן יחיד משום דלא מפרסם חטאיה אבל צבור דמפרסם חטאיהו אימא לא ואי אשמועינן צבור משום דנפישי רחמייהו אבל יחיד דלא אלימא זכותיה אימא לא צריכא,והיינו דרבי שמואל בר נחמני א"ר יונתן מאי דכתיב (שמואל ב כג, א) נאם דוד בן ישי ונאם הגבר הוקם על נאם דוד בן ישי שהקים עולה של תשובה,וא"ר שמואל בר נחמני אמר ר' יונתן כל העושה מצוה אחת בעולם הזה מקדמתו והולכת לפניו לעולם הבא שנאמר (ישעיהו נח, ח) והלך לפניך צדקך וכבוד ה' יאספך וכל העובר עבירה אחת מלפפתו ומוליכתו ליום הדין שנאמר (איוב ו, יח) ילפתו ארחות דרכם וגו',ר"א אומר קשורה בו ככלב שנאמר (בראשית לט, י) ולא שמע אליה לשכב אצלה להיות עמה לשכב אצלה בעוה"ז להיות עמה בעוה"ב,אמר ר"ל בואו ונחזיק טובה לאבותינו שאלמלא הן לא חטאו אנו לא באנו לעולם שנאמר (תהלים פב, ו) אני אמרתי אלהים אתם ובני עליון כלכם חבלתם מעשיכם אכן כאדם תמותון וגו',למימרא דאי לא חטאו לא הוו מולדו והכתיב (בראשית ט, ז) ואתם פרו ורבו עד סיני בסיני נמי כתיב (דברים ה, כז) לך אמור להם שובו לכם לאהליכם לשמחת עונה,והכתיב (דברים ה, כו) למען ייטב להם ולבניהם וגו' לאותן העומדים על הר סיני,והאמר ר"ל מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם וגו' וכי ספר היה לו לאדם הראשון מלמד שהראה לו הקב"ה לאדם הראשון דור דור ודורשיו דור דור וחכמיו דור דור ופרנסיו כיון שהגיע לדורו של ר"ע שמח בתורתו ונתעצב במיתתו אמר (תהלים קלט, יז) ולי מה יקרו רעיך אל [וגו'],וא"ר יוסי אין בן דוד בא עד שיכלו נשמות שבגוף שנאמר (ישעיהו נז, טז) [כי לא לעולם אריב ולא לנצח אקצוף] כי רוח מלפני יעטוף ונשמות אני עשיתי,לא תימא אנו לא באנו לעולם אלא כמי שלא באנו לעולם למימרא דאי לא חטאו לא הוו מייתי והכתיב פרשת יבמות ופרשת נחלות,על תנאי ומי כתיבי קראי על תנאי אין דהכי אמר רבי שמעון בן לקיש מאי דכתיב (בראשית א, לא) ויהי ערב ויהי בקר יום הששי מלמד שהתנה הקב"ה עם מעשה בראשית ואמר אם מקבלין ישראל את התורה מוטב ואם לאו אחזיר אתכם לתוהו ובוהו,מיתיבי (דברים ה, כו) מי יתן והיה לבבם זה להם לבטל מהם מלאך המות א"א שכבר נגזרה גזרה,הא לא קיבלו ישראל את התורה אלא כדי שלא תהא אומה ולשון שולטת בהן שנאמר (דברים ה, כו) למען ייטב להם ולבניהם עד עולם,הוא דאמר כי האי תנא דתניא רבי יוסי אומר לא קיבלו ישראל את התורה אלא כדי שלא יהא מלאך המות שולט בהן שנאמר (תהלים פב, ו) אני אמרתי אלהים אתם ובני עליון כלכם חבלתם מעשיכם אכן כאדם תמותון,ורבי יוסי נמי הכתיב למען ייטב להם ולבניהם עד עולם טובה הוא דהויא הא מיתה איכא (רבי יוסי) אמר לך כיון דליכא מיתה אין לך טובה גדולה מזו,ות"ק נמי הכתיב אכן כאדם תמותון מאי מיתה עניות דאמר מר ארבעה חשובים כמתים אלו הן עני סומא ומצורע ומי שאין לו בנים,עני דכתיב (שמות ד, יט) כי מתו כל האנשים ומאן נינהו דתן ואבירם ומי מתו מיהוי הוו אלא שירדו מנכסיהם,סומא דכתיב (איכה ג, ו) במחשכים הושיבני כמתי עולם מצורע דכתיב (במדבר יב, יב) אל נא תהי כמת ומי שאין לו בנים דכתיב (בראשית ל, א) הבה לי בנים ואם אין מתה אנכי,תנו רבנן (ויקרא כו, ג) אם בחקתי תלכו אין אם אלא לשון תחנונים וכן הוא אומר (תהלים פא, יד) לו עמי שומע לי [וגו'] כמעט אויביהם אכניע ואומר (ישעיהו מח, יח) לו הקשבת למצותי ויהי כנהר שלומך וגו' ויהי כחול זרעך וצאצאי מעיך וגו',תנו רבנן (דברים ה, כז) מי יתן והיה לבבם זה להם אמר להן משה לישראל כפויי טובה בני כפויי טובה בשעה שאמר הקדוש ברוך הוא לישראל מי יתן והיה לבבם זה להם היה להם לומר תן אתה,כפויי טובה דכתיב (במדבר כא, ה) ונפשנו קצה | 5a. This serves bto say to you that if an individualhas bsinned, one says to him: Go tothat famous bindividualwho sinned, King David, and learn from him that one can repent. bAnd if the community sinned, one says tothem: bGo tothe bcommunitythat sinned, i.e., the Jewish people at the time of the Golden Calf.,The Gemara notes: bAndit is bnecessaryto learn about repentance both in the case of an individual and in the case of a community. The reason is bthat if we had learnedthis idea only with regard to ban individual,one might have thought that he has the option to repent only bbecause his sin is not publicized. Butin the case of ba community, whose sin is publicized,one might bsaythat the community bcannotrepent. bAndlikewise, bif we had learnedthis idea only with regard to ba community,one might have said that their repentance is accepted bbecause their prayers are more numerousthan those of an individual, and they are heard before God. bButin the case of ban individual, whose merit is notas bstrong,one might bsaythat he is bnotable to repent. Therefore, it is bnecessaryto teach both cases., bAnd this issimilar to that bwhich Rabbi Shmuel bar Naḥmanisays that bRabbi Yonatan says: Whatis the meaning of that bwhich is written: “The saying of David, son of Yishai, and the saying of the man raised on high [ ial /i]”(II Samuel 23:1)? This is the meaning of the verse: bThe saying of David, son of Yishai, who raisedand lightened bthe yoke [ iullah /i] of repentance,as he taught the power of repentance through his own example., bAnd Rabbi Shmuel bar Naḥmanifurther bsaysthat bRabbi Yonatan says:With regard to banyone who performs one mitzva in this world,the mitzva will bprecede him and walk before him in the World-to-Come, as it is stated: “And your righteousness shall go before you, the glory of the Lord shall be your reward”(Isaiah 58:8). bAndwith regard to banyone who commits one transgression,that transgression will bshroud him and lead him on the Day of Judgment, as it is stated: “The paths of their way do wind,they go up into the waste, and are lost” (Job 6:18)., bRabbi Elazar says:The transgression bis tied to him like a dogand does not leave him, bas it is statedwith regard to Joseph and Potiphar’s wife: b“And he did not listen to her, to lie by her, or to be with her”(Genesis 39:10). This teaches that Joseph refused b“to lie by her” in this world,which would have meant that he would have had b“to be with her” in the World-to-Come. /b,§ The Gemara further discusses the sin of the Golden Calf. bReish Lakish says: Come and let us be grateful to our ancestorswho sinned with the Golden Calf, bas had they not sinned wewould bnot have come into the world.Reish Lakish explains: bAs it is statedabout the Jewish people after the revelation at Sinai: b“I said: You are godlike beings, and all of you sons of the Most High”(Psalms 82:6), which indicates that they had become like angels and would not have propagated offspring. Then, God states: After byou ruined your deeds: “Yet you shall die like a man,and fall like one of the princes” (Psalms 82:7).,The Gemara asks: Is this bto say that if they had not sinnedwith the Golden Calf bthey would not have siredchildren? bBut isn’t it writtenthat Noah and his children were instructed: b“And you, be fruitful, and multiply”(Genesis 9:7)? The Gemara answers: This instruction was issued only buntilthe revelation at bSinai,but the Jewish people would have become like angels there, had they not sinned. The Gemara asks: Isn’t it balso writtenabout the Jewish people who were at the revelation bat Sinai: “Go say to them: Return to your tents”(Deuteronomy 5:27), which means that they were instructed to resume marital relations? The Gemara answers: That verse is referring bto the enjoyment of conjugal rights,not to procreation.,The Gemara further asks: bBut isn’t it written: “That it might be good for them, and with their childrenforever” (Deuteronomy 5:26), which indicates that they would continue to bear children? The Gemara answers: This verse is referring bto thosechildren bwho stoodwith them bat Mount Sinai,not to future generations.,The Gemara raises a further difficulty: bBut doesn’t Reish Lakish say: Whatis the meaning of that bwhich is written: “This is the book of the generations of Adam,in the day that God created man” (Genesis 5:1)? bDid Adam the firstman bhave a book?Rather, the verse bteaches that the Holy One, Blessed be He, showed Adam, the firstman, bevery generation and its expositors, every generation and its Sages,and bevery generation and its leaders. WhenAdam barrived at the generation of Rabbi Akiva, he rejoiced in his Torah and was saddened by his death,as Rabbi Akiva was tortured and murdered. Adam bsaid: “How weighty also are Your thoughts to me, O God!How great is the sum of them” (Psalms 139:17). It is evident from here that the Jews were destined to bear future generations from the beginning of time., bAndsimilarly, bRabbi Yosei says:The Messiah, bson of David, will not come until all the souls of the body have been finished,i.e., until all souls that are destined to inhabit physical bodies will do so. bAs it is stated: “For I will not contend for ever, neither will I be always wroth; for the spirit that enwraps itself is from Me, and the souls that I have made”(Isaiah 57:16). According to Rabbi Yosei, in order for the Messiah to come in the end of days, it is necessary for the future generations to be born.,The Gemara answers: bDo not saythat if our ancestors had not sinned bwe would not have come into the world,as we still would have been born; brather,it would have been bas though we had not come into the world.We would have been of no importance, due to the previous generations that would have still been alive. The Gemara asks: Is this bto say that ifthe Jewish people bhad not sinnedwith the Golden Calf then bthey would not have died? But isn’t the chapterthat addresses bwidows whose husbands die childless(Deuteronomy 25:5–10) bwrittenin the Torah, band the chapterthat addresses bthe inheritancea deceased father bequeaths to his sons (Numbers 27:8–11) is also written?,The Gemara answers: These passages were written bconditionally,i.e., if the Jewish people were to sin and not become like angels, those ihalakhotwould take effect. The Gemara asks: bAnd are verses written conditionallyin this manner? The Gemara answers: bYes, as thisis what bRabbi Shimon ben Lakish says: Whatis the meaning of that bwhich is written: “And there was evening and there was morning, the sixth day”(Genesis 1:31)? This bteaches that the Holy One, Blessed be He, established a condition with the acts of Creation, and He said: If the Jewish people accept the Torahat the revelation at Sinai, all is bwelland the world will continue to exist. bBut ifthey do bnotaccept it, bI will return you tothe primordial state of bchaos and disorder. /b,The Gemara braises an objectionfrom a ibaraitato the new formulation of Reish Lakish’s statement, according to which the Jewish people would have become immortal had they not sinned with the Golden Calf. The verse states about the Jewish people after the revelation at Sinai: b“Who would give that they had such a heart as this always,to fear Me, and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:26). The ibaraitastates that although they had reached such an elevated state, it bwas not possible to nullifythe power of bthe Angel of Death over them, as the decreeof death bwas already issuedfrom the time of creation.,Rather, the ibaraitaexplains that bthe Jewish people accepted the Torah only in order that no nation or tongue would rule over them, as it is statedin the same verse: b“That it might be good for them, and with their children forever.”This indicates that had the Jewish people not sinned they would not have achieved immortality, which contradicts Reish Lakish’s statement.,The Gemara answers: Reish Lakish bsaidhis statement bin accordance withthe opinion of bthat itanna /i. As it is taughtin a ibaraitathat bRabbi Yosei says: The Jewish people accepted the Torah only in order that the Angel of Death would not rule over them, as it is stated: “I said: You are godlike beings, and all of you sons of the Most High”(Psalms 82:6), i.e., they had become immortal like angels. Then, God states: After byou ruined your deeds, “yet you shall die like a man,and fall like one of the princes” (Psalms 82:7).,The Gemara asks: bAnd also,according to bRabbi Yosei, isn’t it written: “That it might be good for them, and with their children forever,”from which it may be inferred that although bitwill be bgoodfor them if they remain in this elevated state, btherewill still be bdeath?The Gemara answers: bRabbi Yoseicould have bsaid to you: Since there is no death, there is no greater good than this,i.e., the promise of the verse is immortality.,The Gemara inquires: bAndaccording to bthe first itannaas well, isn’t it written: “Yet you shall die like a man,”which indicates that their mortality was decreed only due to the sin of the Golden Calf? The Gemara answers: bWhatis meant by bdeath?It means bpoverty. As the Master said: Four are considered asthough they were bdead: These are a pauper, a blind person, a leper, and one who has no children. /b, bA pauperis considered as though dead, bas it is writtenthat God said to Moses: “Go, return to Egypt; bfor all the menthat sought your life bare dead”(Exodus 4:19). bAnd who were thesemen? They were bDathan and Abiram. But did theyreally bdie? They werestill alive, as they participated in the rebellion of Korah, which took place years later. bRather,the verse does not mean that they had died, but bthat they had lost their propertyand become impoverished. This demonstrates that a pauper is considered as though he were dead., bA blind personis considered as though he were dead, bas it is written: “He has made me to dwell in dark places, as those that have been long dead”(Lamentations 3:6). bA leperis considered as though he were dead, bas it is writtenthat Aaron said to Moses when Miriam was struck with leprosy: b“Let her not, I pray, be as one dead”(Numbers 12:12). bAnd one who has no childrenis considered as though he were dead, bas it is writtenthat Rachel said to Jacob: b“Give me children, or else I am dead”(Genesis 30:1)., bThe Sages taughtwith regard to the verse: b“If you walk in My statutes”(Leviticus 26:3): In this context, b“if”is ba termthat means bnothing other than supplication,i.e., God is hoping that the Jewish people will observe the Torah. bAnd similarly, it is stated: “Oh that My people would hearken to Me,that Israel would walk in My ways, bI would soon subdue their enemies”(Psalms 81:14–15). bAnd it states: “Oh that you would hearken to My commandments! Then your peace would be as a river,and your righteousness as the waves of the sea. bYour seed also would be as the sand, and the offspring of your bodylike its grains” (Isaiah 48:18–19).,§ The Gemara returns to a verse cited above. bThe Sages taughtwith regard to the verse: b“Who would give that they had such a heart as thisalways, to fear Me, and keep all My commandments, that it might be good for them, and with their children forever” (Deuteronomy 5:26). At a later stage, bMoses said to the Jewish people: Ingrates, children of ingrates! When the Holy One, Blessed be He, said to the Jewish people: “Who would give that they had such a heart as this always,” they should have said: You should giveus a heart to fear You.,The Gemara explains that Moses calls the Jewish people bingrates, as it is writtenthat the Jewish people spoke disparagingly of the manna: b“And our soul loathes /b |
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23. Augustine, The City of God, 8.10, 14.10-14.13, 14.15 (4th cent. CE - 5th cent. CE)
| 8.10. For although a Christian man instructed only in ecclesiastical literature may perhaps be ignorant of the very name of Platonists, and may not even know that there have existed two schools of philosophers speaking the Greek tongue, to wit, the Ionic and Italic, he is nevertheless not so deaf with respect to human affairs, as not to know that philosophers profess the study, and even the possession, of wisdom. He is on his guard, however, with respect to those who philosophize according to the elements of this world, not according to God, by whom the world itself was made; for he is warned by the precept of the apostle, and faithfully hears what has been said, Beware that no one deceive you through philosophy and vain deceit, according to the elements of the world. Colossians 2:8 Then, that he may not suppose that all philosophers are such as do this, he hears the same apostle say concerning certain of them, Because that which is known of God is manifest among them, for God has manifested it to them. For His invisible things from the creation of the world are clearly seen, being understood by the things which are made, also His eternal power and Godhead. Romans 1:19-20 And, when speaking to the Athenians, after having spoken a mighty thing concerning God, which few are able to understand, In Him we live, and move, and have our being, Acts 17:28 he goes on to say, As certain also of your own have said. He knows well, too, to be on his guard against even these philosophers in their errors. For where it has been said by him, that God has manifested to them by those things which are made His invisible things, that they might be seen by the understanding, there it has also been said that they did not rightly worship God Himself, because they paid divine honors, which are due to Him alone, to other things also to which they ought not to have paid them -because, knowing God, they glorified Him not as God: neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and fourfooted beasts, and creeping things; Romans 1:21-23 - where the apostle would have us understand him as meaning the Romans, and Greeks, and Egyptians, who gloried in the name of wisdom; but concerning this we will dispute with them afterwards. With respect, however, to that wherein they agree with us we prefer them to all others namely, concerning the one God, the author of this universe, who is not only above every body, being incorporeal, but also above all souls, being incorruptible - our principle, our light, our good. And though the Christian man, being ignorant of their writings, does not use in disputation words which he has not learned - not calling that part of philosophy natural (which is the Latin term), or physical (which is the Greek one), which treats of the investigation of nature; or that part rational, or logical, which deals with the question how truth may be discovered; or that part moral, or ethical, which concerns morals, and shows how good is to be sought, and evil to be shunned - he is not, therefore, ignorant that it is from the one true and supremely good God that we have that nature in which we are made in the image of God, and that doctrine by which we know Him and ourselves, and that grace through which, by cleaving to Him, we are blessed. This, therefore, is the cause why we prefer these to all the others, because, while other philosophers have worn out their minds and powers in seeking the causes of things, and endeavoring to discover the right mode of learning and of living, these, by knowing God, have found where resides the cause by which the universe has been constituted, and the light by which truth is to be discovered, and the fountain at which felicity is to be drunk. All philosophers, then, who have had these thoughts concerning God, whether Platonists or others, agree with us. But we have thought it better to plead our cause with the Platonists, because their writings are better known. For the Greeks, whose tongue holds the highest place among the languages of the Gentiles, are loud in their praises of these writings; and the Latins, taken with their excellence, or their renown, have studied them more heartily than other writings, and, by translating them into our tongue, have given them greater celebrity and notoriety. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.11. But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. 14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory. 14.15. Therefore, because the sin was a despising of the authority of God - who had created man; who had made him in His own image; who had set him above the other animals; who had placed him in Paradise; who had enriched him with abundance of every kind and of safety; who had laid upon him neither many, nor great, nor difficult commandments, but, in order to make a wholesome obedience easy to him, had given him a single very brief and very light precept by which He reminded that creature whose service was to be free that He was Lord, - it was just that condemnation followed, and condemnation such that man, who by keeping the commandments should have been spiritual even in his flesh, became fleshly even in his spirit; and as in his pride he had sought to be his own satisfaction, God in His justice abandoned him to himself, not to live in the absolute independence he affected, but instead of the liberty he desired, to live dissatisfied with himself in a hard and miserable bondage to him to whom by sinning he had yielded himself, doomed in spite of himself to die in body as he had willingly become dead in spirit, condemned even to eternal death (had not the grace of God delivered him) because he had forsaken eternal life. Whoever thinks such punishment either excessive or unjust shows his inability to measure the great iniquity of sinning where sin might so easily have been avoided. For as Abraham's obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even unto death, Philippians 2:8 so the disobedience of the first man was the more detestable because he became disobedient even unto death. For where the penalty annexed to disobedience is great, and the thing commanded by the Creator is easy, who can sufficiently estimate how great a wickedness it is, in a matter so easy, not to obey the authority of so great a power, even when that power deters with so terrible a penalty? In short, to say all in a word, what but disobedience was the punishment of disobedience in that sin? For what else is man's misery but his own disobedience to himself, so that in consequence of his not being willing to do what he could do, he now wills to do what he cannot? For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, Man is like to vanity. For who can count how many things he wishes which he cannot do, so long as he is disobedient to himself, that is, so long as his mind and his flesh do not obey his will? For in spite of himself his mind is both frequently disturbed, and his flesh suffers, and grows old, and dies; and in spite of ourselves we suffer whatever else we suffer, and which we would not suffer if our nature absolutely and in all its parts obeyed our will. But is it not the infirmities of the flesh which hamper it in its service? Yet what does it matter how its service is hampered, so long as the fact remains, that by the just retribution of the sovereign God whom we refused to be subject to and serve, our flesh, which was subjected to us, now torments us by insubordination, although our disobedience brought trouble on ourselves, not upon God? For He is not in need of our service as we of our body's; and therefore what we did was no punishment to Him, but what we receive is so to us. And the pains which are called bodily are pains of the soul in and from the body. For what pain or desire can the flesh feel by itself and without the soul? But when the flesh is said to desire or to suffer, it is meant, as we have explained, that the man does so, or some part of the soul which is affected by the sensation of the flesh, whether a harsh sensation causing pain, or gentle, causing pleasure. But pain in the flesh is only a discomfort of the soul arising from the flesh, and a kind of shrinking from its suffering, as the pain of the soul which is called sadness is a shrinking from those things which have happened to us in spite of ourselves. But sadness is frequently preceded by fear, which is itself in the soul, not in the flesh; while bodily pain is not preceded by any kind of fear of the flesh, which can be felt in the flesh before the pain. But pleasure is preceded by a certain appetite which is felt in the flesh like a craving, as hunger and thirst and that generative appetite which is most commonly identified with the name lust, though this is the generic word for all desires. For anger itself was defined by the ancients as nothing else than the lust of revenge; although sometimes a man is angry even at iimate objects which cannot feel his vengeance, as when one breaks a pen, or crushes a quill that writes badly. Yet even this, though less reasonable, is in its way a lust of revenge, and is, so to speak, a mysterious kind of shadow of [the great law of] retribution, that they who do evil should suffer evil. There is therefore a lust for revenge, which is called anger; there is a lust of money, which goes by the name of avarice; there is a lust of conquering, no matter by what means, which is called opinionativeness; there is a lust of applause, which is named boasting. There are many and various lusts, of which some have names of their own, while others have not. For who could readily give a name to the lust of ruling, which yet has a powerful influence in the soul of tyrants, as civil wars bear witness? |
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24. Egeria (Eucheria), Itinerarium, 49, 48
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