1. Hebrew Bible, Deuteronomy, 27.4 (9th cent. BCE - 3rd cent. BCE)
| 27.4. וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ | 27.4. And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster." |
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2. Hebrew Bible, Genesis, 1.28, 9.1 (9th cent. BCE - 3rd cent. BCE)
| 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ | 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." |
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3. Hebrew Bible, Leviticus, 1.14 (9th cent. BCE - 3rd cent. BCE)
| 1.14. וְאִם מִן־הָעוֹף עֹלָה קָרְבָּנוֹ לַיהוָה וְהִקְרִיב מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה אֶת־קָרְבָּנוֹ׃ | 1.14. And if his offering to the LORD be a burnt-offering of fowls, then he shall bring his offering of turtle-doves, or of young pigeons." |
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4. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)
| 3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ | 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts." |
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5. Hebrew Bible, Psalms, 2.2, 2.7-2.8 (9th cent. BCE - 3rd cent. BCE)
| 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.8. שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ וַאֲחֻזָּתְךָ אַפְסֵי־אָרֶץ׃ | 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:" 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 2.8. Ask of Me, and I will give the nations for thine inheritance, and the ends of the earth for thy possession." |
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6. Hebrew Bible, 2 Kings, 1.8 (8th cent. BCE - 5th cent. BCE)
| 1.8. וַיֹּאמְרוּ אֵלָיו אִישׁ בַּעַל שֵׂעָר וְאֵזוֹר עוֹר אָזוּר בְּמָתְנָיו וַיֹּאמַר אֵלִיָּה הַתִּשְׁבִּי הוּא׃ | 1.8. And they answered him: ‘He was a hairy man, and girt with a girdle of leather about his loins.’ And he said: ‘It is Elijah the Tishbite.’" |
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7. Hebrew Bible, Isaiah, 40.3, 42.1, 61.1 (8th cent. BCE - 5th cent. BCE)
| 40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ | 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" |
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8. Hebrew Bible, Joshua, 4.2-4.8 (8th cent. BCE - 5th cent. BCE)
| 4.2. וְאֵת שְׁתֵּים עֶשְׂרֵה הָאֲבָנִים הָאֵלֶּה אֲשֶׁר לָקְחוּ מִן־הַיַּרְדֵּן הֵקִים יְהוֹשֻׁעַ בַּגִּלְגָּל׃ 4.2. קְחוּ לָכֶם מִן־הָעָם שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃ 4.3. וְצַוּוּ אוֹתָם לֵאמֹר שְׂאוּ־לָכֶם מִזֶּה מִתּוֹךְ הַיַּרְדֵּן מִמַּצַּב רַגְלֵי הַכֹּהֲנִים הָכִין שְׁתֵּים־עֶשְׂרֵה אֲבָנִים וְהַעֲבַרְתֶּם אוֹתָם עִמָּכֶם וְהִנַּחְתֶּם אוֹתָם בַּמָּלוֹן אֲשֶׁר־תָּלִינוּ בוֹ הַלָּיְלָה׃ 4.4. וַיִּקְרָא יְהוֹשֻׁעַ אֶל־שְׁנֵים הֶעָשָׂר אִישׁ אֲשֶׁר הֵכִין מִבְּנֵי יִשְׂרָאֵל אִישׁ־אֶחָד אִישׁ־אֶחָד מִשָּׁבֶט׃ 4.5. וַיֹּאמֶר לָהֶם יְהוֹשֻׁעַ עִבְרוּ לִפְנֵי אֲרוֹן יְהוָה אֱלֹהֵיכֶם אֶל־תּוֹךְ הַיַּרְדֵּן וְהָרִימוּ לָכֶם אִישׁ אֶבֶן אַחַת עַל־שִׁכְמוֹ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל׃ 4.6. לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃ 4.7. וַאֲמַרְתֶּם לָהֶם אֲשֶׁר נִכְרְתוּ מֵימֵי הַיַּרְדֵּן מִפְּנֵי אֲרוֹן בְּרִית־יְהוָה בְּעָבְרוֹ בַּיַּרְדֵּן נִכְרְתוּ מֵי הַיַּרְדֵּן וְהָיוּ הָאֲבָנִים הָאֵלֶּה לְזִכָּרוֹן לִבְנֵי יִשְׂרָאֵל עַד־עוֹלָם׃ 4.8. וַיַּעֲשׂוּ־כֵן בְּנֵי־יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוֹשֻׁעַ וַיִּשְׂאוּ שְׁתֵּי־עֶשְׂרֵה אֲבָנִים מִתּוֹךְ הַיַּרְדֵּן כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־יְהוֹשֻׁעַ לְמִסְפַּר שִׁבְטֵי בְנֵי־יִשְׂרָאֵל וַיַּעֲבִרוּם עִמָּם אֶל־הַמָּלוֹן וַיַּנִּחוּם שָׁם׃ | 4.2. ’Take you twelve men out of the people, out of every tribe a man," 4.3. and command ye them, saying: Take you hence out of the midst of the Jordan, out of the place where the priests’feet stood, twelve stones made ready, and carry them over with you, and lay them down in the lodging-place, where ye shall lodge this night.’" 4.4. Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man;" 4.5. and Joshua said unto them: ‘Pass on before the ark of the LORD your God into the midst of the Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel;" 4.6. that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones?" 4.7. then ye shall say unto them: Because the waters of the Jordan were cut off before the ark of the covet of the LORD; when it passed over the Jordan, the waters of the Jordan were cut off; and these stones shall be for a memorial unto the children of Israel for ever.’" 4.8. And the children of Israel did so as Joshua commanded, and took up twelve stones out of the midst of the Jordan, as the LORD spoke unto Joshua, according to the number of the tribes of the children of Israel; and they carried them over with them unto the place where they lodged, and laid them down there." |
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9. Hebrew Bible, 2 Chronicles, 24.17-24.24 (5th cent. BCE - 3rd cent. BCE)
| 24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ | 24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them." 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness." 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear." 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’" 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD." 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’" 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus." 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash." |
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10. Dead Sea Scrolls, Community Rule, 3.7, 4.20-4.22, 8.17 (2nd cent. BCE - 1st cent. CE)
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11. Septuagint, Ecclesiasticus (Siracides), 18.25 (2nd cent. BCE - 2nd cent. BCE)
| 18.25. In the time of plenty think of the time of hunger;in the days of wealth think of poverty and need. |
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12. Dionysius of Halycarnassus, On Thucydides, 11-13, 9-10 (1st cent. BCE - 1st cent. BCE)
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13. Philo of Alexandria, Hypothetica, 11.14-11.17 (1st cent. BCE - 1st cent. CE)
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14. Anon., Didache, 7.1-7.3 (1st cent. CE - 2nd cent. CE)
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15. Josephus Flavius, Jewish Antiquities, 9.1, 14.22-14.28, 17.354, 18.2, 18.21, 18.35, 18.99, 18.116-18.119, 20.34-20.48, 20.160-20.166 (1st cent. CE - 1st cent. CE)
| 9.1. 1. When Jehoshaphat the king was come to Jerusalem, from the assistance he had afforded Ahab, the king of Israel, when he fought with Benhadad, king of Syria, the prophet Jehu met him, and accused him for assisting Ahab, a man both impious and wicked; and said to him, that God was displeased with him for so doing, but that he delivered him from the enemy, notwithstanding he had sinned, because of his own proper disposition, which was good. 9.1. upon which a certain prophet, Jahaziel by name, came into the midst of the assembly, and cried out, and spake both to the multitude and to the king, that God heard their prayers, and promised to fight against their enemies. He also gave order that the king should draw his forces out the next day 9.1. and because he had slain his brethren, and the men that were good and righteous. And the prophet gave him notice in this epistle what punishment he should undergo for these crimes, namely, the destruction of his people, with the corruption of the king’s own wives and children; 14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.23. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.23. And when, upon his refusal, and the excuses that he made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 14.25. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.26. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.26. but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27. But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.27. And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. 14.28. And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae. 14.28. 4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised him, that after the war was over they would make him king of Judea; for a war was already begun between Antony and the younger Caesar: 17.354. So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus. 18.2. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money; 18.2. It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way 18.2. It cannot be that thou shouldst long continue in these bonds; but thou wilt soon be delivered from them, and wilt be promoted to the highest dignity and power, and thou wilt be envied by all those who now pity thy hard fortune; and thou wilt be happy till thy death, and wilt leave thine happiness to the children whom thou shalt have. But do thou remember, when thou seest this bird again, that thou wilt then live but five days longer. 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.35. and when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor. 18.35. Now Asineus was sensible of his brother’s offense, that it had been already the cause of great mischiefs, and would be so for the time to come; yet did he tolerate the same from the good-will he had to so near a relation, and forgiving it to him, on account that his brother was quite overborne by his wicked inclinations. 18.99. Vitellius had also sent such great sums of money to Artabanus’s father’s kinsmen and friends, that he had almost procured him to be slain by the means of those bribes which they had taken. And when Artabanus perceived that the plot laid against him was not to be avoided, because it was laid by the principal men, and those a great many in number, and that it would certainly take effect,— 18.116. 2. Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. 20.161. Yet did Felix catch and put to death many of those impostors every day, together with the robbers. He also caught Eleazar, the son of Dineas, who had gotten together a company of robbers; and this he did by treachery; for he gave him assurance that he should suffer no harm, and thereby persuaded him to come to him; but when he came, he bound him, and sent him to Rome. 20.162. Felix also bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest he should himself have complaints made of him by the multitude, since he it was who had desired Caesar to send him as procurator of Judea. So Felix contrived a method whereby he might get rid of him, now he was become so continually troublesome to him; for such continual admonitions are grievous to those who are disposed to act unjustly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.164. Certain of those robbers went up to the city, as if they were going to worship God, while they had daggers under their garments, and by thus mingling themselves among the multitude they slew Jonathan 20.165. and as this murder was never avenged, the robbers went up with the greatest security at the festivals after this time; and having weapons concealed in like manner as before, and mingling themselves among the multitude, they slew certain of their own enemies, and were subservient to other men for money; and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to murder men there, without thinking of the impiety of which they were guilty. 20.166. And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities. |
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16. Josephus Flavius, Jewish War, 1.361, 2.120-2.121, 2.160-2.161, 5.413, 7.341 (1st cent. CE - 1st cent. CE)
| 1.361. 5. Now as to these her injunctions to Antony, he complied in part; for though he esteemed it too abominable a thing to kill such good and great kings, yet was he thereby alienated from the friendship he had for them. He also took away a great deal of their country; nay, even the plantation of palm trees at Jericho, where also grows the balsam tree, and bestowed them upon her; as also all the cities on this side the river Eleutherus, Tyre and Sidon excepted. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 5.413. Now, even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private? 7.341. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus:—“Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; |
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17. Josephus Flavius, Life, 11 (1st cent. CE - 1st cent. CE)
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18. Mishnah, Bava Qamma, 5.4 (1st cent. CE - 3rd cent. CE)
| 5.4. If an ox intended [to gore] another ox and struck a woman and her offspring came forth [as a miscarriage], its owner is not liable for the value of the offspring. But if a man intended to strike his fellow and struck a woman and her offspring came forth [as a miscarriage], he must pay the value of the offspring. How does he pay the value of the offspring? They assess the value of the woman before she gave birth and the value after she gave birth. Rabban Shimon ben Gamaliel said: “If so, once a woman gives birth she is more valuable. Rather, they assess how much the offspring would be worth, and he pays it to the husband, or if she has no husband to his heirs.” If she was a freed bondwoman or a proselyte no penalty is incurred." |
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19. Mishnah, Menachot, 9.7 (1st cent. CE - 3rd cent. CE)
| 9.7. None of the communal offerings require the laying on of hands except the bull that is offered for [the transgression by the congregation] of any of the commandments, and the scapegoat. Rabbi Shimon says: also the he-goat offered for [the sin] of idol worship. All the offerings of an individual require the laying on of hands except the first-born, the cattle tithe, and the pesah. And an heir may lay his hands [on his father’s offering], and he may bring the libations for it, and can substitute [another animal for it]." |
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20. Mishnah, Miqvaot, 1 (1st cent. CE - 3rd cent. CE)
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21. Mishnah, Yadayim, 4.8 (1st cent. CE - 3rd cent. CE)
| 4.8. A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27)." |
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22. New Testament, 1 Corinthians, 1.16, 15.5-15.8 (1st cent. CE - 1st cent. CE)
| 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. |
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23. New Testament, Acts, 1.3-1.8, 1.21-1.22, 2.1-2.5, 2.22, 2.36-2.38, 2.40, 2.44-2.45, 3.17, 3.22-3.23, 3.26, 4.13, 10.1-10.2, 10.14, 10.28, 10.35, 10.37-10.39, 10.41-10.42, 10.46-10.48, 11.2, 11.8-11.9, 11.14, 11.16, 13.15-13.41, 13.50, 14.18, 16.30, 17.11, 17.30-17.31, 19.4, 22.10, 26.2, 26.18 (1st cent. CE - 2nd cent. CE)
| 1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 1.4. Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 10.35. but in every nation he who fears him and works righteousness is acceptable to him. 10.37. that spoken word you yourselves know, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached; 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.39. We are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom they also killed, hanging him on a tree. 10.41. not to all the people, but to witnesses who were chosen before by God, to us, who ate and drank with him after he rose from the dead. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.2. When Peter had come up to Jerusalem, those who were of the circumcision contended with him 11.8. But I said, 'Not so, Lord, for nothing unholy or unclean has ever entered into my mouth.' 11.9. But a voice answered me the second time out of heaven, 'What God has cleansed, don't you make unholy.' 11.14. who will speak to you words by which you will be saved, you and all your house.' 11.16. I remembered the word of the Lord, how he said, 'John indeed baptized in water, but you will be baptized in the Holy Spirit.' 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 13.50. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 16.30. and brought them out and said, "Sirs, what must I do to be saved? 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 26.2. I think myself happy, King Agrippa, that I am to make my defense before you this day concerning all the things whereof I am accused by the Jews 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' |
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24. New Testament, Ephesians, 1.13 (1st cent. CE - 1st cent. CE)
| 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise |
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25. New Testament, Romans, 16.4 (1st cent. CE - 1st cent. CE)
| 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. |
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26. New Testament, John, 1.19-1.42, 3.22, 4.1, 12.1-12.8, 19.38-19.41 (1st cent. CE - 1st cent. CE)
| 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.24. The ones who had been sent were from the Pharisees. 1.25. They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.35. Again, the next day, John was standing with two of his disciples 1.36. and he looked at Jesus as he walked, and said, "Behold, the Lamb of God! 1.37. The two disciples heard him speak, and they followed Jesus. 1.38. Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying? 1.39. He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 1.40. One of the two who heard John, and followed him, was Andrew, Simon Peter's brother. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.42. He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 12.1. Then six days before the Passover, Jesus came to Bethany, where Lazarus was, who had been dead, whom he raised from the dead. 12.2. So they made him a supper there. Martha served, but Lazarus was one of those who sat at the table with him. 12.3. Mary, therefore, took a pound of ointment of pure nard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair. The house was filled with the fragrance of the ointment. 12.4. Then Judas Iscariot, Simon's son, one of his disciples, who would betray him, said 12.5. Why wasn't this ointment sold for three hundred denarii, and given to the poor? 12.6. Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it. 12.7. But Jesus said, "Leave her alone. She has kept this for the day of my burial. 12.8. For you always have the poor with you, but you don't always have me. 19.38. After these things, Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, asked of Pilate that he might take away Jesus' body. Pilate gave him permission. He came therefore and took away his body. 19.39. Nicodemus, who at first came to Jesus by night, also came bringing a mixture of myrrh and aloes, about a hundred Roman pounds. 19.40. So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. 19.41. Now in the place where he was crucified there was a garden. In the garden a new tomb in which no man had ever yet been laid. |
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27. New Testament, Luke, 1.2-1.4, 1.13, 1.16-1.17, 2.46-2.47, 3.1-3.10, 3.12-3.23, 4.15-4.20, 5.33, 7.18-7.50, 8.5-8.8, 8.13, 9.52, 10.22, 10.25-10.37, 11.1-11.13, 12.33, 13.1-13.5, 14.33, 15.10, 16.16, 16.19-16.31, 17.7-17.10, 18.1-18.14, 18.22, 19.11-19.28, 20.1-20.19, 23.51-23.52, 23.55, 24.51 (1st cent. CE - 1st cent. CE)
| 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.16. He will turn many of the children of Israel to the Lord, their God. 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God's salvation.' 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.10. The multitudes asked him, "What then must we do? 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. 3.18. Then with many other exhortations he preached good news to the people 3.19. but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done 3.20. added this also to them all, that he shut up John in prison. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 5.33. They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink? 7.18. The disciples of John told him about all these things. 7.19. John, calling to himself two of his disciples, sent them to Jesus, saying, "Are you the one who is coming, or should we look for another? 7.20. When the men had come to him, they said, "John the Baptizer has sent us to you, saying, 'Are you he who comes, or should we look for another?' 7.21. In that hour he cured many of diseases and plagues and evil spirits; and to many who were blind he gave sight. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.23. Blessed is he who is not offended by me. 7.24. When John's messengers had departed, he began to tell the multitudes about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 7.29. When all the people and the tax collectors heard this, they declared God to be just, having been baptized with John's baptism. 7.30. But the Pharisees and the lawyers rejected the counsel of God, not being baptized by him themselves. 7.31. The Lord said, "To what then will I liken the people of this generation? What are they like? 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 7.35. Wisdom is justified by all her children. 7.36. One of the Pharisees invited him to eat with him. He entered into the Pharisee's house, and sat at the table. 7.37. Behold, a woman in the city who was a sinner, when she knew that he was reclining in the Pharisee's house, she brought an alabaster jar of ointment. 7.38. Standing behind at his feet weeping, she began to wet his feet with her tears, and she wiped them with the hair of her head, kissed his feet, and anointed them with the ointment. 7.39. Now when the Pharisee who had invited him saw it, he said to himself, "This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner. 7.40. Jesus answered him, "Simon, I have something to tell you."He said, "Teacher, say on. 7.41. A certain lender had two debtors. The one owed five hundred denarii, and the other fifty. 7.42. When they couldn't pay, he forgave them both. Which of them therefore will love him most? 7.43. Simon answered, "He, I suppose, to whom he forgave the most."He said to him, "You have judged correctly. 7.44. Turning to the woman, he said to Simon, "Do you see this woman? I entered into your house, and you gave me no water for my feet, but she has wet my feet with her tears, and wiped them with the hair of her head. 7.45. You gave me no kiss, but she, since the time I came in, has not ceased to kiss my feet. 7.46. You didn't anoint my head with oil, but she has anointed my feet with ointment. 7.47. Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little. 7.48. He said to her, "Your sins are forgiven. 7.49. Those who sat at the table with him began to say to themselves, "Who is this who even forgives sins? 7.50. He said to the woman, "Your faith has saved you. Go in peace. 8.5. The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear! 8.13. Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation. 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 14.33. So therefore whoever of you who doesn't renounce all that he has, he can't be my disciple. 15.10. Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.19. Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 17.7. But who is there among you, having a servant plowing or keeping sheep, that will say, when he comes in from the field, 'Come immediately and sit down at the table,' 17.8. and will not rather tell him, 'Prepare my supper, clothe yourself properly, and serve me, while I eat and drink. Afterward you shall eat and drink?' 17.9. Does he thank that servant because he did the things that were commanded? I think not. 17.10. Even so you also, when you have done all the things that are commanded you, say, 'We are unworthy servants. We have done our duty.' 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me. 19.11. As they heard these things, he went on and told a parable, because he was near Jerusalem, and they supposed that the Kingdom of God would be revealed immediately. 19.12. He said therefore, "A certain nobleman went into a far country to receive for himself a kingdom, and to return. 19.13. He called ten servants of his, and gave them ten minas, and told them, 'Conduct business until I come.' 19.14. But his citizens hated him, and sent an envoy after him, saying, 'We don't want this man to reign over us.' 19.15. It happened when he had come back again, having received the kingdom, that he commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by conducting business. 19.16. The first came before him, saying, 'Lord, your mina has made ten more minas.' 19.17. He said to him, 'Well done, you good servant! Because you were found faithful in a very little, you shall have authority over ten cities.' 19.18. The second came, saying, 'Your mina, Lord, has made five minas.' 19.19. So he said to him, 'And you are to be over five cities.' 19.20. Another came, saying, 'Lord, behold, your mina, which I kept laid away in a handkerchief 19.21. for I feared you, because you are an exacting man. You take up that which you didn't lay down, and reap that which you didn't sow.' 19.22. He said to him, 'Out of your own mouth will I judge you, you wicked servant! You knew that I am an exacting man, taking up that which I didn't lay down, and reaping that which I didn't sow. 19.23. Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 19.24. He said to those who stood by, 'Take the mina away from him, and give it to him who has the ten minas.' 19.25. They said to him, 'Lord, he has ten minas!' 19.26. 'For I tell you that to everyone who has, will more be given; but from him who doesn't have, even that which he has will be taken away from him. 19.27. But bring those enemies of mine who didn't want me to reign over them here, and kill them before me.' 19.28. Having said these things, he went on ahead, going up to Jerusalem. 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 20.2. They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority? 20.3. He answered them, "I also will ask you one question. Tell me: 20.4. the baptism of John, was it from heaven, or from men? 20.5. They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 20.7. They answered that they didn't know where it was from. 20.8. Jesus said to them, "Neither will I tell you by what authority I do these things. 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them. 23.51. (he had not consented to their counsel and deed), from Arimathaea, a city of the Jews, who was also waiting for the Kingdom of God: 23.52. this man went to Pilate, and asked for Jesus' body. 23.55. The women, who had come with him out of Galilee, followed after, and saw the tomb, and how his body was laid. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. |
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28. New Testament, Mark, 1.1-1.11, 4.38, 6.16-6.29, 9.5, 9.38, 10.17, 10.51, 11.21, 11.27-11.33, 14.3-14.9, 14.45, 15.42-15.47, 16.7 (1st cent. CE - 1st cent. CE)
| 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.51. Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things? 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me. 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath 15.43. Joseph of Arimathaea, a prominent council member who also himself was looking for the Kingdom of God, came. He boldly went in to Pilate, and asked for Jesus' body. 15.44. Pilate marveled if he were already dead; and summoning the centurion, he asked him whether he had been dead long. 15.45. When he found out from the centurion, he granted the body to Joseph. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 15.47. Mary Magdalene and Mary, the mother of Joses, saw where he was laid. 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' |
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29. New Testament, Matthew, 3.1-3.17, 11.9-11.14, 14.3-14.12, 17.12, 21.23-21.27, 21.32, 25.14-25.30, 26.6-26.13, 27.58-27.61 (1st cent. CE - 1st cent. CE)
| 3.1. In those days, John the Baptizer came, preaching in the wilderness of Judea, saying 3.2. Repent, for the Kingdom of Heaven is at hand! 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 3.4. Now John himself wore clothing made of camel's hair, with a leather belt around his waist. His food was locusts and wild honey. 3.5. Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him. 3.6. They were baptized by him in the Jordan, confessing their sins. 3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 14.3. For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 14.4. For John said to him, "It is not lawful for you to have her. 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.6. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. 14.7. Whereupon he promised with an oath to give her whatever she should ask. 14.8. She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer. 14.9. The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given 14.10. and he sent and beheaded John in the prison. 14.11. His head was brought on a platter, and given to the young lady: and she brought it to her mother. 14.12. His disciples came, and took the body, and buried it; and they went and told Jesus. 17.12. but I tell you that Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them. 21.23. When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority? 21.24. Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 21.25. The baptism of John, where was it from? From heaven or from men?"They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?' 21.26. But if we say, 'From men,' we fear the multitude, for all hold John as a prophet. 21.27. They answered Jesus, and said, "We don't know."He also said to them, "Neither will I tell you by what authority I do these things. 21.32. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. 25.14. For it is like a man, going into another country, who called his own servants, and entrusted his goods to them. 25.15. To one he gave five talents, to another two, to another one; to each according to his own ability. Then he went on his journey. 25.16. Immediately he who received the five talents went and traded with them, and made another five talents. 25.17. In like manner he also who got the two gained another two. 25.18. But he who received the one went away and dug in the earth, and hid his lord's money. 25.19. Now after a long time the lord of those servants came, and reconciled accounts with them. 25.20. He who received the five talents came and brought another five talents, saying, 'Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.' 25.21. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.22. He also who got the two talents came and said, 'Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.' 25.23. His lord said to him, 'Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.' 25.24. He also who had received the one talent came and said, 'Lord, I knew you that you are a hard man, reaping where you did not sow, and gathering where you did not scatter. 25.25. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.' 25.26. But his lord answered him, 'You wicked and slothful servant. You knew that I reap where I didn't sow, and gather where I didn't scatter. 25.27. You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. 25.28. Take away therefore the talent from him, and give it to him who has the ten talents. 25.29. For to everyone who has will be given, and he will have abundance, but from him who has not, even that which he has will be taken away. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 26.6. Now when Jesus was in Bethany, in the house of Simon the leper 26.7. a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table. 26.8. But when his disciples saw this, they were indigt, saying, "Why this waste? 26.9. For this ointment might have been sold for much, and given to the poor. 26.10. But Jesus, knowing this, said to them, "Why do you trouble the woman? Because she has done a good work for me. 26.11. For you always have the poor with you; but you don't always have me. 26.12. For in pouring this ointment on my body, she did it to prepare me for burial. 26.13. Most assuredly I tell you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of as a memorial of her. 27.58. This man went to Pilate, and asked for Jesus' body. Then Pilate commanded the body to be given up. 27.59. Joseph took the body, and wrapped it in a clean linen cloth 27.60. and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. 27.61. Mary Magdalene was there, and the other Mary, sitting opposite the tomb. |
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30. Pliny The Elder, Natural History, 5.73 (1st cent. CE - 1st cent. CE)
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31. Tosefta, Bava Qamma, 9.20 (1st cent. CE - 2nd cent. CE)
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32. Tosefta, Yadayim, 2.20 (1st cent. CE - 2nd cent. CE)
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33. Hippolytus, Apostolic Tradition, 16 (2nd cent. CE - 3rd cent. CE)
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34. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE)
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35. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE)
| 49a. א"כ משהאשה יולדת משבחת אלא שמין את הולדות כמה הן יפין ונותן לבעל ואם אין לה בעל נותן ליורשיו,היתה שפחה ונשתחררה או גיורת פטור:, big strongגמ׳ /strong /big טעמא דמתכוין לחבירו הא מתכוין לאשה משלם דמי ולדות לימא תיהוי תיובתא דרב אדא בר אהבה דאמר רב אדא בר אהבה שוורים שנתכוונו לאשה פטורים מדמי ולדות,אמר לך רב אדא בר אהבה הוא הדין דאפי' נתכוונו לאשה נמי פטורים מדמי ולדות והא דקתני שור שהיה מתכוין לחבירו איידי דקא בעי למיתנא סיפא אדם שהיה מתכוין לחבירו דהכי כתיב קרא קתני רישא נמי שור שהיה מתכוין לחבירו,אמר רב פפא שור שנגח את השפחה ויצאו ילדיה משלם דמי ולדות מאי טעמא חמרתא מעברתא בעלמא הוא דאזיק דאמר קרא (בראשית כב, ה) שבו לכם פה עם החמור עם הדומה לחמור:,כיצד משלם דמי ולדות: דמי ולדות שבח ולדות מיבעי ליה הכי נמי קאמר כיצד משלם דמי ולדות ושבח ולדות שמין את האשה כמה היא יפה עד שלא ילדה וכמה היא יפה משילדה:,אמר רשב"ג א"כ משהאשה יולדת משבחת: מאי קאמר אמר רבה ה"ק וכי אשה משבחת קודם שתלד יותר מלאחר שתלד והלא אשה משבחת לאחר שתלד יותר מקודם שתלד אלא שמין את הולדות ונותנין לבעל,תניא נמי הכי וכי אשה משבחת קודם שתלד יותר מלאחר שתלד והלא אשה משבחת לאחר שתלד יותר מקודם שתלד אלא שמין את הולדות ונותנין לבעל,רבא אמר הכי קתני וכי אשה למי שיולדת משבחת ואין לעצמה בשבח ולדות כלום אלא שמין את הולדות ונותנין לבעל ושבח ולדות חולקין,תניא נמי הכי אמר רשב"ג וכי אשה למי שיולדת משבחת ואין לעצמה בשבח ולדות כלום אלא שמין נזק בפני עצמו וצער בפני עצמו ושמין את הולדות ונותנין לבעל ושבח ולדות חולקין,קשיא דרשב"ג אדרשב"ג,ל"ק כאן במבכרת כאן בשאינה מבכרת,ורבנן דאמרי שבח ולדות נמי לבעל מאי טעמא כדתנן ממשמע שנאמר (שמות כא, כב) ויצאו ילדיה איני יודע שהיא הרה מה ת"ל הרה לומר לך שבח הריון לבעל,ורשב"ג האי הרה מאי דריש ביה מבעי ליה לכדתניא ר"א בן יעקב אומר לעולם אינו חייב עד שיכנה כנגד בית ההריון אמר רב פפא לא תימא כנגד בית הריון ממש אלא כל היכא דסליק ביה שיחמא לולד לאפוקי יד ורגל דלא:,היתה שפחה ונשתחררה או גיורת פטור: אמר רבה לא שנו אלא שחבל בה בחיי הגר ומת הגר דכיון דחבל בה בחיי הגר זכה בהו גר וכיון דמת הגר זכה בהו מן הגר אבל חבל בה לאחר מיתת הגר זכיא לה איהי בגוייהו ומיחייב לשלומי לה לדידה,א"ר חסדא מרי דיכי אטו ולדות צררי נינהו וזכיא בהו אלא איתיה לבעל זכה ליה רחמנא ליתיה לבעל לא,מיתיבי הכה את האשה ויצאו ילדיה נותן נזק וצער לאשה ודמי ולדות לבעל אין הבעל נותן ליורשיו אין האשה נותן ליורשיה היתה שפחה ונשתחררה או גיורת זכה,אמרי ומי עדיפא ממתניתין דאוקימנא שחבל בה בחיי הגר ומת הגר הכא נמי שחבל בה בחיי הגר ומת הגר ואיבעית אימא לאחר מיתת הגר | 49a. bIf so,the consequences would be absurd, as bwhen a woman gives birthher value bincreases. Rather,the court bappraises how much the offspring are worth, andthe one liable for the damage bgivesthat amount bto the husband. And if she does not have a husband,e.g., her husband died, he bgivesthe money bto his heirs. /b,If the pregt woman bwasa Canaanite bmaidservant andthen bshe was emancipated, or a convert,and she was married to an emancipated Canaanite slave or to a convert who died without any heirs, the one who caused the damage is bexemptfrom pay-ing compensation for miscarried offspring. This is because this payment is made specifically to the husband, not to the woman., strongGEMARA: /strong The first clause of the mishna indicates that bthe reasonthe owner is exempt from paying compensation for the offspring when an ox unintentionally gores a pregt woman is specifically bthat it was intending togore banotherox. By inference, if it bwas intending togore bthe woman,the owner bpays compensation formiscarried boffspring. Shall we saythat this bshould be a conclusive refutationof the opinion bof Rav Adda bar Ahava, as Rav Adda bar Ahava says:With regard to boxen that intended togore ba womanand then did so, the owners are bexemptfrom paying bcompensation formiscarried boffspring? /b,The Gemara answers that bRav Adda bar Ahavacould have bsaid to you: The same is true, that evenif the oxen bintended togore bthe woman,the owners are balso exempt frompaying bcompensation formiscarried boffspring.As for bthat which is taughtin the mishna: bAn ox that was intending togore banotherox, it bistaught this way bsince it wants to teach the latter clause: A person that was intending toinjure banotherperson, bas thiscase is bwrittenexplicitly in bthe verse:“And if men struggle and hurt a pregt woman and her offspring emerge” (Exodus 21:22). In the case in the verse, the assailant intended to injure another person but injured the woman instead. Therefore, the mishna balso teaches the first clausein that style: bAn ox that was intending togore banotherox., bRav Pappa says:In the case of ban ox that goreda Canaanite bmaidservant, and her offspring emergeddue to miscarriage, the owner bpays compensation formiscarried boffspring. What is the reason?The ox binjured a mere pregt donkey.With regard to the matter of compensation for offspring, who would be the property of the master were they to be born, a Canaanite slave is considered property of the master. bAsthe bverse statesthat Abraham addressed Eliezer, who was a Canaanite, by saying: b“You remain here with [ iim /i] the donkey”(Genesis 22:5), on which the Sages expound that he was alluding to the idea that Eliezer is of ba people [ iam /i] that is similar to a donkey.Therefore, the case of an ox goring a Canaanite maidservant is not included in the Torah’s exemption from paying compensation for miscarried offspring.,§ The mishna teaches: bHow does he pay compensation formiscarried boffspring?The court appraises how much the value of the woman increased due to the offspring. The Gemara asks: Would this be a correct interpretation of the term: bCompensation formiscarried boffspring?If this is how the sum is calculated, the mishna bshould havestated: How does he pay bthe increasein value due to bthe offspring?The Gemara answers: bThat is also whatthe itanna bis saying: How does he pay compensation formiscarried boffspring and the increasein value due to bthe offspring?In other words, apart from evaluating the compensation for the miscarried offspring, the court also bappraisesthe value bof the womanby calculating how much shewould be bworthif sold as a maidservantbefore giving birth, and how much shewould be bworth after giving birth. /b,he mishna teaches: bRabban Shimon ben Gamliel said: If so,the consequences would be absurd, as bwhen a woman gives birthher value bincreases.The Gemara asks: bWhat isRabban Shimon ben Gamliel bsaying? Rabba said: This iswhat he bis saying: But isthe monetary value of ba woman higher before she gives birth than after she gives birth? But isn’tthe opposite true, that the monetary value of ba womanis bhigher after giving birth than before giving birth,since the concern for her dying during childbirth, which lowers her monetary value prior to giving birth, is no longer a concern? bRather,the court bappraisesthe value of bthe fetuses and givesthat amount bto the husband. /b, bThisexplanation of Rabban Shimon ben Gamliel’s statement bis also taughtin a ibaraita /i: bBut isthe monetary value of ba woman higher before she gives birth than after she gives birth? But isn’tthe opposite true, that the monetary value of ba womanis bhigher after giving birth than before giving birth? Rather,the court bappraisesthe value of bthe fetuses and givesthat amount bto the husband. /b, bRava said: This is whatRabban Shimon ben Gamliel bis teaching: But isthe value of bthe woman higheronly bfor the one for whom she gives birth,i.e., her husband, band she herself does not have any increasein value bat alldue to the boffspring?A pregt woman’s monetary value is increased on account of her pregcy, beyond the monetary value of the offspring. bRather,the court bappraisesthe value of bthe offspring and givesit bto the husband. Andin addition, bthehusband and wife bdivide the increasein her value due to the boffspring. /b, bThisexplanation of Rabban Shimon ben Gamliel’s opinion bis also taughtin a ibaraita /i: bRabban Shimon ben Gamliel said: But isthe value of bthe woman higheronly bfor the one for whom she gives birth,i.e., her husband, band she herself does not have any increasein value bat alldue to the boffspring? Rather,the court bappraises damage by itself and pain by itself, and appraisesthe value of bthe offspring and givesit bto the husband, and thehusband and wife bdivide the increasein her value due to the boffspring. /b,The Gemara asks: The opinion bof Rabban Shimon ben Gamlielin the first ibaraita /i, that the woman’s value decreases because of pregcy, poses ba difficulty for that of Rabban Shimon ben Gamlielin the second ibaraita /i, that it increases.,The Gemara answers: This is bnot difficult,since each ibaraitais referring to a different case: bHere,the first ibaraita /i, which stated that the woman’s value increases after giving birth, is referring btoa woman bgiving birth toher bfirstborn.Her value decreases prior to birth out of concern that she might die in childbirth. bThere,the second ibaraita /i, which stated that her value increases due to pregcy, is referring btoa woman bwho is not giving birth toher bfirstborn. /b,The Gemara asks: bAnd what is the reasonof bthe Rabbisin the second ibaraita /i, bwho say: The increasein her value due to bthe offspringis balsogiven bto the husband?The Gemara answers: They derive it from a redundancy in a verse, bas we learnedin a ibaraita /i: The verse states: “And hurt a pregt woman and her offspring emerge” (Exodus 21:22). bFrom the fact that it is stated: “And her offspring emerge,” don’t I knowby inference bthat she was pregt?If so, bwhatis the meaning when bthe verse states: “A pregtwoman,” and not just “a woman”? bTo inform youthat even the bincreasein her value due to bthe pregcyis given bto the husband. /b,The Gemara asks: bAnd what ihalakha bdoes Rabban Shimon ben Gamliel expound on thisextra word b“pregt”?The Gemara answers: bHe requires it for that which is taughtin a ibaraita /i: bRabbi Eliezer ben Ya’akov saysthat one who injures a woman bis never liableto pay compensation for miscarried offspring bunless he strikes her opposite the womb,i.e., on the abdomen. bRav Pappa said: Do not saythat it must be bliterally opposite the womb. Rather,he is liable if she was struck banywhere that the wound’simpact could breach the offspring,i.e., any part of the torso, bto excludea wound to her bhand or foot, for whichhe is bnotliable, since it could be argued that it was not the wound to the hand or foot that caused the miscarriage.,§ The mishna teaches: If the pregt woman bwas a maidservant andthen bshe was emancipated, or a convert,he is bexemptfrom the payment of damages for miscarried offspring. bRabba says: They taughtthis ihalakha bonlyin a case bwhere one injured her during the lifetime of the convert,i.e., her husband, band the convert diedbefore the payment was given. The reason for this is bthat sincethe assailant binjured her during the lifetime of the convert, the convert acquiresthe money, although it is still in the possession of the one liable for the damage. bAnd once the convert dieswithout heirs, the money is ownerless. Therefore, the assailant bacquires it from the convert.Since anyone can assume ownership of ownerless property, the assailant, who already possesses the money, becomes the owner. bBut if he injured her after the convert had died, she acquiresthe money, band he must pay the woman herself. /b, bRav Ḥisda saidin amazement: bMaster of this ruling! Is that to saythat compensation for the boffspring islike bbundlesof money, band she acquires themwhen her husband dies? Rabba seems to understand that the pregt woman assumes ownership of the offspring by virtue of being in possession of them when the husband dies, and therefore has the right to compensation for them. That is not the case. bRather,if bthe husband is present, the Merciful One grantscompensation for the offspring bto him,but if bthe husband is notalive, the Torah does bnotgrant compensation to anyone else.,The Gemara braises an objectionagainst the opinion of Rabba from the following: If the assailant bstruck the woman and her offspring emergeddue to miscarriage, bhe givescompensation for bdamage and pain to the woman and compensation formiscarried boffspring to the husband.If bthe husband is notalive, bhe givesthe compensation for the offspring bto his heirs.If bthe woman is notalive, bhe givesthe payment owed to her bto her heirs.If bshe was a maidservant andthen bshe was emancipated, or a convert,the assailant bacquiresthe money. This indicates that if the husband is no longer alive, the woman doesn’t receive anything.,The Sages bsaidin response to this: bBut isthe ibaraita bpreferable to the mishna, which we interpretedas a referring to case bwhere he injured her during the lifetime of the convert, and the convertthen bdied? Here also,it must be explained bthat he injured her during the lifetime of the convert, and the convertthen bdied. And if you wish, sayinstead that he injured her even bafter the death of the convert. /b |
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36. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 22a. משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע [כרמך] כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא | 22a. that ba woman who engaged in intercourse and saw menstrualblood bis not required to immerse herself, but one who experienced a seminal emission alone,with no concurrent impurity, bis required to do so?If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: bDo not saythat one brecites a blessingorally, but rather he means that bone contemplatesthose blessings in his heart.,The Gemara challenges this explanation: bAnd does Rabbi Yehuda maintain thatthere is validity to bcontemplatingin his heart? bWasn’t it taughtin a ibaraita /i: bOne who experienced a seminal emission and who has no water to immerseand purify himself brecites iShemaand neither recites the blessingsof iShema bbeforehand nor thereafter? Andwhen bhe eats his bread, he recites the blessing thereafter,Grace after Meals, bbut does not recite the blessing:Who brings forth bread from the earth, bbeforehand. However,in the instances where he may not recite the blessing, bhe contemplatesit bin his heart rather than utterit bwith his lips,this is bthe statement of Rabbi Meir.However bRabbi Yehuda says: In either case, he uttersall of the blessings bwith his lips.Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited., bRav Naḥman bar Yitzḥak said:Rabbi Yehuda’s statement in the mishna should be interpreted in another way. bRabbi Yehuda renderedthe blessings blike iHilkhot Derekh Eretz /i,which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission., bAs it was taughtin a ibaraita /i: It is written: b“And you shall impart them to your children and your children’s children”(Deuteronomy 4:9), band it is written thereafter: “The day that you stood before the Lord your God at Horeb”(Deuteronomy 4:10). bJust as below,the Revelation at Sinai was bin reverence, fear, quaking, and trembling, so too here,in every generation, Torah must be studied with a sense of breverence, fear, quaking, and trembling. /b, bFrom herethe Sages bstated: iZavim /i, lepers, and those who engaged in intercourse with menstruating women,despite their severe impurity, bare permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and ihalakhotand iaggada /i. However, those who experienced a seminal emission are prohibitedfrom doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. bRabbi Yosei says:One who experiences a seminal emission bstudies imishnayotthat he is baccustomedto study, bas long as he does not expound upon anew bmishnato study it in depth. bRabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara,which is the in-depth analysis of the Torah. bRabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utterthe bmentionsof God’s name btherein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva:One who experiences a seminal emission bmay not enter into homiletic interpretation [ imidrash /i]of verses bat all. Some saythat he says: bHe may not enter the study hall [ ibeit hamidrash /i] at all. Rabbi Yehuda says: He may studyonly iHilkhot Derekh Eretz /i.In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of iHilkhot Derekh Eretz /i, and therefore one may utter them orally.,The Gemara relates ban incident involving Rabbi Yehudahimself, who bexperienced a seminal emission and was walking along the riverbankwith his disciples. bHis disciples said to him: Rabbi, teach us a chapter from iHilkhot Derekh Eretz /i,as he maintained that even in a state of impurity, it is permitted. bHe descended and immersed himselfin the river band taught them iHilkhot Derekh Eretz /i. bThey said to him: Did you not teach us, our teacher, that he may study iHilkhot Derekh Eretz /i? He said to them: Although I am lenient with others,and allow them to study it without immersion, bI am stringent with myself. /b,Further elaborating on the issue of Torah study while in a state of impurity, bit was taughtin a ibaraitathat bRabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impureand therefore one who is impure is permitted to engage in Torah study. He implemented this ihalakhain practice. The Gemara relates ban incident involving a student who wasreciting imishnayotand ibaraitot bhesitantly beforethe study hall of bRabbi Yehuda ben Beteira.The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda bsaid to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord”(Jeremiah 23:29). bJust as fire does not become ritually impure, so too matters of Torah do not become ritually impure. /b,In this ibaraita bthe Master saidthat one who is impure because of a seminal emission bexpounds upon the mishna but does not expound upon the Gemara.The Gemara notes: This statement bsupportsthe opinion of bRabbi El’ai,as bRabbi El’ai saidthat bRabbi Aḥa bar Ya’akov said in the name of Rabbeinu,Rav b: The ihalakhais that one who experienced a seminal emission bmay expound upon the mishna but may not expound upon the Gemara.This dispute bis parallel a tannaiticdispute, as it was taught: One who experienced a seminal emission bexpounds upon the mishna but does not expound upon the Gemara;that is bthe statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel:Both bthis and that are prohibited. And some saythat he said: Both bthis and that are permitted. /b,Comparing these opinions: bThe one who saidthat both bthis and that are prohibitedholds bin accordance withthe opinion of bRabbi Yoḥa the Cobbler; the one who saidthat both bthis and that are permittedholds bin accordance withthe opinion of bRabbi Yehuda ben Beteira. /b,Summarizing the ihalakha /i, bRav Naḥman bar Yitzḥak said: The universallyaccepted bpractice is in accordance withthe opinions of bthese three elders: In accordance withthe opinion of bRabbi El’ai with regard tothe ihalakhotof bthe first shearing, in accordance withthe opinion of bRabbi Yoshiya with regard tothe laws of prohibited bdiverse kinds,and bin accordance withthe opinion of bRabbi Yehuda ben Beteira with regard to matters of Torah. /b,The Gemara elaborates: bIn accordance withthe opinion of bRabbi El’ai with regard to the first shearing, as it was taughtin a ibaraitathat bRabbi El’ai says:The obligation to set aside bthe first shearingfrom the sheep for the priest bis only practiced in EretzYisrael and not in the Diaspora, and that is the accepted practice., bIn accordance withthe opinion of bRabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds”(Deuteronomy 22:9). bRabbi Yoshiya says:This means that bonewho sows diverse kinds bis not liableby Torah law buntil he sows wheat and barley and agrape bpit with a single hand motion,meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously., bIn accordance with Rabbi Yehuda ben Beteira with regard toone who experiences a seminal emission is permitted to engage in bmatters of Torah, as it was taughtin a ibaraitathat bRabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure. /b,And the Gemara relates: bWhen Ze’iri camefrom Eretz Yisrael to Babylonia, bhesuccinctly capsulated this ihalakhaand bsaid: They abolished ritual immersion, and some say thathe said: bThey abolished ritual washing of the hands.The Gemara explains: bThe one who saysthat bthey abolished immersionholds in accordance with the opinion of bRabbi Yehuda ben Beteirathat one who experienced a seminal emission is not required to immerse. bAnd the one who saysthat bthey abolished washing of the handsholds bin accordance with that which Rav Ḥisda cursed one whogoes out of his way bto seek water at the time of prayer. /b, bThe Sages taughtin a ibaraita /i: bOne who experienced a seminal emission who had nine ikavofdrawn bwater poured over him,that is sufficient to render him britually pureand he need not immerse himself in a ritual bath. The Gemara relates: bNaḥum of Gam Zo whisperedthis ihalakhato bRabbi Akiva, and Rabbi Akiva whispered it tohis student bben Azzai, and ben Azzai went out and taught it to his studentspublicly bin the marketplace. Two iamora’imin Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreedas to the correct version of the conclusion of the incident. bOne taught:Ben Azzai btaught itto his students in the market. bAnd the other taught: Ben Azzaialso bwhispered itto his students.,The Gemara explains the rationale behind the two versions of this incident. bTheSage bwho taughtthat ben Azzai btaughtthe law openly in the market held that the leniency was bdue toconcern that the ihalakhotrequiring ritual immersion would promote bderelictionin the study bof Torah.The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was balso due toconcern that the ihalakhotrequiring ritual immersion would promote bthe suspension of procreation,as one might abstain from marital relations to avoid the immersion required thereafter. bAnd theSage, bwho taughtthat ben Azzai only bwhisperedthis ihalakhato his students, held that he did so bin order that Torah scholars would not be with their wives like roosters.If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, bRabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it.The ihalakhain this matter was never conclusively established band anyone whoaccepts bupon himself to be stringent with regard to it, they prolong for him his days and years. /b,The Gemara relates that bRabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning?The Gemara retorts: How can one ask bwhat is their essence? Isn’t hethe one bwho saidthat bone who experiences a seminal emission is prohibited fromengaging in bmatters of Torahand is required to immerse himself in the morning? Rather, bthis iswhat bhemeant to bsay: What is the essence ofimmersion in a ritual bath of bforty ise’a /iof water when bit is possibleto purify oneself bwith nine ikav /i?Furthermore, bwhat is the essence of immersionwhen bit isalso bpossibleto purify oneself by bpouringwater?,Regarding this, bRabbi Ḥanina said: They established a massive fenceprotecting one from sinning with their decree that one must immerse himself in forty ise’aof water. bAs it was taughtin a ibaraita /i: There was ban incident involving one who solicited a woman tocommit ba sinful act. She said to him: Good-for-nothing. Do you have forty ise’ain which to immerseand purify byourselfafterwards? He bimmediately desisted.The obligation to immerse oneself caused individuals to refrain from transgression., bRav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is becauseit is difficult for you to immerse in the bcoldwaters of the ritual bath, bit is possibleto purify oneself by immersing oneself in the heated bbathhouses,which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case., bRabbi Ḥisda said to him: Is there ritual immersion in hot water?Rav Huna bsaid to him:Indeed, doubts with regard to the fitness of baths have been raised, and bRav Adda bar Ahava holds in accordance with youropinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: bRabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine ikav /iof water band pourit bover meso that I may purify myself from the impurity caused by a seminal emission. bRabbi Ḥiyya bar Abba said to him: Why does my masterrequire ball of this? Aren’t you seated inat least nine ikavof water in the tub. bHe said to him:The law of nine ikav bparallelsthe law of bforty ise’a /i,in that their ihalakhotare exclusive. bJust as forty ise’a /ican only purify an individual through bimmersion and not through pouring, so too nine ikav /ican only purify one who experienced a seminal emission bthrough pouring and not through immersion. /b,The Gemara relates that bRav Naḥman prepared a jugwith a capacity bof nine ikav /iso that his students could pour water over themselves and become pure. bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe said: Rabbi Akiva and Rabbi Yehuda Gelostera said:The ihalakhathat one who experienced a seminal emission can be purified by pouring nine ikav bwas only taught for a sick personwho experienced the emission binvoluntarily. However, a sick personwho experienced a bnormalseminal emission in the course of marital relations, is required to immerse himself in bforty ise’a /i. /b, bRav Yosef said:In that case, bRav Naḥman’s jug is broken,meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, bwhen Ravin camefrom Eretz Yisrael to Babylonia bhe said: In Usha there was an incident /b |
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37. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
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38. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE)
| 93a. if the repeated term “his offering” is not needed to counter the ia fortioriinferences, bwhy do Ineed these three bverses?The Gemara explains: One instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of anotherperson. Another instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of a gentile.The third instance of b“his offering”serves bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands,i.e., they are all required to place their hands on the offering.,§ The mishna states: If the owner of an offering died, then bthe heiris regarded as the offering’s owner. Therefore, he bplaceshis bhandson the offering and brings the accompanying libations, and he can substitute a non-sacred animal for it. Although it is prohibited to perform an act of substitution, if the owner of an offering does this, his attempt is successful to the extent that the non-sacred animal is thereby consecrated, even though the original offering also remains sacred., bRav Ḥaya taughta ibaraita bin the presence of Rava: An heir does not place handson an offering he inherited, and ban heir cannot substitutea non-sacred animal for an offering he inherited. Rava asked: bBut didn’t we learnin the mishna: bThe heir placeshis bhandson the offering, band bringsthe accompanying blibations, and he can substitutea non-sacred animal for it and thereby consecrate the non-sacred animal?,Rav Ḥaya bsaid toRava: bShould I reversethe current version of the ibaraitato have it be in accordance with the mishna? Rava bsaid to him: No,as bwhoseopinion is expressed in bthe mishna? It isthe opinion of bRabbi Yehuda, as it is taughtin a ibaraita /i: bAn heir places hands,and ban heir can effect substitution. Rabbi Yehuda says: An heir does not place hands,and ban heir cannot effect substitution. /b,The Gemara clarifies: bWhat is the reasoning of Rabbi Yehuda?He expounds the term b“his offering”as teaching that one places hands only on one’s own offering, bbut noton bone’s father’s offeringthat one inherited. bAndfurthermore, Rabbi Yehuda bderivesthe ihalakhaconcerning who can substitute a non-sacred animal for an offering, which is bthe initial stage of consecration, fromthe ihalakhaconcerning who performs the rite of placing hands on the offering, which is bthe final stage of consecration: Just aswith regard to bthe final stage of consecration, an heir does not placehis bhands, so too,with regard to bthe initial stage of consecration, an heir cannot effect substitution. /b, bAndas for bthe Rabbis,from where do they derive their opinion? The verse states: “If bhe shall substitute [ ihamer yamir /i]animal for animal” (Leviticus 27:10), with the doubled form of ihamer yamirserving bto include the heiras one capable of effecting substitution. bAndfurthermore, bthey derivethe ihalakhaconcerning who performs the rite of placing hands, which is the bfinal stage of consecration, fromthe ihalakhaconcerning who can effect substitution, which is ban initial stage of consecration: Just aswith regard to bthe initial stage of consecration, an heir can effect substitution, so too,with regard to bthe final stage of consecration, an heir placeshis bhands. /b,The Gemara asks: bAndas for bthe Rabbis, what do they do with thisterm: b“His offering”?The Gemara explains how the Rabbis expound each mention of the term. One instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of a gentile.Another instance of b“his offering”teaches that one places hands only on one’s own offering, bbut noton ban offering of anotherperson. The third instance of b“his offering”serves bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands,i.e., they are all required to place their hands on the offering.,The Gemara clarifies: bAnd Rabbi Yehuda does not holdthat one of the mentions serves bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands,so he is able to expound it to exclude an heir from the requirement. bAlternatively,if bhe holdsthat one of the mentions serves to include owners of a jointly owned offering, then he must bderivethat one does not place hands on the offering of ba gentile orof banotherperson bfromthe same bonemention in the bverse,which bleaves him twomore mentions in the bverses. Onehe expounds to teach that on b“his offering”he places hands, bbut noton bhis father’s offeringthat he inherited, band the othermention remains bto include allthe bowners ofa jointly owned boffering inthe requirement of bplacing hands. /b,The Gemara asks: bAndas for bRabbi Yehuda, what does he dowith the use of the doubled form bin thisverse: “If bhe shall substitute [ ihamer yamir /i]”?The Gemara answers: bHe requires it to include a womanamong those who can effect substitution. bAs it is taughtin a ibaraita /i: bSince the entire matterof substitution bis statedin the Torah bonly in the masculine form, whatis the reason that bwe ultimatelycome bto include a woman? The verse states:“If bhe shall substitute [ ihamer yamir /i],”using a doubled form., bAndas for bthe Rabbis, they derivethat a woman can effect substitution bfromthe term: b“And if”(Leviticus 27:10), in the phrase “and if he shall substitute.” bAnd Rabbi Yehuda does not expoundthe term b“and if”at all., strongMISHNA: /strong bEveryonewho brings an animal offering bplaces handsupon its head, bexcept for a deaf-mute, an imbecile, a minor, a blind person, a gentile,a Canaanite bslave, the agentof the owner of the offering who brings the offering on the owner’s behalf, band a woman. /b, bAndthe requirement of bplacing hands is a non-essential mitzva;therefore, failure to place hands does not prevent the owner from achieving atonement.,The rite of placing hands is performed by leaning bon the headof the offering bwith two hands. And in thesame blocationin the Temple bthat one places hands, one slaughtersthe animal. bAnd immediately followingthe rite of bplacing hands,the bslaughteris performed., strongGEMARA: /strong The Gemara explains why certain types of people do not place hands on an offering: bGranted, a deaf-mute, an imbecile, and a minordo not place their hands on the offering, bas they are not mentally competent.The exclusion of ba gentileis also understandable, as the verses concerning placing hands are introduced with: “Speak to the children of Israel and say to them” (Leviticus 1:2), which indicates that bthe children of Israel place handsupon their offerings, bbut gentiles do not placetheir bhandsupon their offerings. bButwith regard to ba blind person, what is the reasonthat he does bnotplace his hands on his offering?, bRav Ḥisda and Rav Yitzḥak bar Avdimidisagree as to the source of the exclusion of a blind person. bOne saidthat it is bderivedfrom a verbal analogy between the mention of bplacing handsin the passage detailing the general requirement to do so, and the mention of bplacing handsstated with regard to the bull offering brought for a community-wide violation perpetrated due to an erroneous ruling of the Sanhedrin, which is performed bbythe bElders ofthe bcongregation,i.e., the judges of the Sanhedrin: Just as the judges may not be blind (see iSanhedrin34b), so too the rite of placing hands is not performed by a blind person., bAndthe other bone saidthat it is bderivedfrom a verbal analogy between the mention of bplacing handsin the passage detailing the general requirement to do so, and the mention of bplacing handsstated with regard to the bburnt offering of appearancebrought by an individual on the pilgrimage Festivals: Just as a blind person is exempt from making the pilgrimage to Jerusalem and bringing the offering (see iḤagiga2a), so too he is excluding from the requirement of placing hands.,The Gemara asks: bAnd according to the one who saidthat the exclusion of a blind person is derived bfromthe bburnt offering of appearance, what is the reasonthat bhe does not derivethis bfromthe placing of hands performed by the bElders ofthe bcongregation? /b |
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39. Eusebius of Caesarea, Ecclesiastical History, 4.22.7 (3rd cent. CE - 4th cent. CE)
| 4.22.7. And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places. And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews. |
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40. Origen, Against Celsus, 6.2 (3rd cent. CE - 3rd cent. CE)
| 6.2. I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by the splendour of polished discourse. For our prophets, and Jesus Himself, and His apostles, were careful to adopt a style of address which should not merely convey the truth, but which should be fitted to gain over the multitude, until each one, attracted and led onwards, should ascend as far as he could towards the comprehension of those mysteries which are contained in these apparently simple words. For, if I may venture to say so, few have been benefited (if they have indeed been benefited at all) by the beautiful and polished style of Plato, and those who have written like him; while, on the contrary, many have received advantage from those who wrote and taught in a simple and practical manner, and with a view to the wants of the multitude. It is easy, indeed, to observe that Plato is found only in the hands of those who profess to be literary men; while Epictetus is admired by persons of ordinary capacity, who have a desire to be benefited, and who perceive the improvement which may be derived from his writings. Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God. For the word of God declares that the preaching (although in itself true and most worthy of belief) is not sufficient to reach the human heart, unless a certain power be imparted to the speaker from God, and a grace appear upon his words; and it is only by the divine agency that this takes place in those who speak effectually. The prophet says in the sixty-seventh Psalm, that the Lord will give a word with great power to them who preach. If, then, it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and disposing the souls of men to follow them. And therefore the disciples of Jesus, men ignorant so far as regards Grecian philosophy, yet traversed many countries of the world, impressing, agreeably to the desire of the Logos, each one of their hearers according to his deserts, so that they received a moral amelioration in proportion to the inclination of their will to accept of that which is good. |
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