1. Septuagint, 1 Esdras, 1.6, 1.19 (10th cent. BCE - 2nd cent. BCE)
| 1.6. and kill the passover lamb and prepare the sacrifices for your brethren, and keep the passover according to the commandment of the Lord which was given to Moses. 1.19. And the people of Israel who were present at that time kept the passover and the feast of unleavened bread seven days. |
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2. Hebrew Bible, Deuteronomy, 13.7, 16.1-16.8 (9th cent. BCE - 3rd cent. BCE)
| 13.7. כִּי יְסִיתְךָ אָחִיךָ בֶן־אִמֶּךָ אוֹ־בִנְךָ אוֹ־בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ אוֹ רֵעֲךָ אֲשֶׁר כְּנַפְשְׁךָ בַּסֵּתֶר לֵאמֹר נֵלְכָה וְנַעַבְדָה אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ׃ 16.1. שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה׃ 16.1. וְעָשִׂיתָ חַג שָׁבֻעוֹת לַיהוָה אֱלֹהֶיךָ מִסַּת נִדְבַת יָדְךָ אֲשֶׁר תִּתֵּן כַּאֲשֶׁר יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃ 16.2. וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם׃ 16.2. צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 16.3. לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ׃ 16.4. וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלְךָ שִׁבְעַת יָמִים וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר׃ 16.5. לֹא תוּכַל לִזְבֹּחַ אֶת־הַפָּסַח בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 16.6. כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם תִּזְבַּח אֶת־הַפֶּסַח בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵאתְךָ מִמִּצְרָיִם׃ 16.7. וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ׃ 16.8. שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה מְלָאכָה׃ | 13.7. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying: 'Let us go and serve other gods,' which thou hast not known, thou, nor thy fathers;" 16.1. Observe the month of Abib, and keep the passover unto the LORD thy God; for in the month of Abib the LORD thy God brought thee forth out of Egypt by night." 16.2. And thou shalt sacrifice the passover-offering unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to cause His name to dwell there." 16.3. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life." 16.4. And there shall be no leaven seen with thee in all they borders seven days; neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning." 16.5. Thou mayest not sacrifice the passover-offering within any of thy gates, which the LORD thy God giveth thee;" 16.6. but at the place which the LORD thy God shall choose to cause His name to dwell in, there thou shalt sacrifice the passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt." 16.7. And thou shalt roast and eat it in the place which the LORD thy God shall choose; and thou shalt turn in the morning, and go unto thy tents." 16.8. Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to the LORD thy God; thou shalt do no work therein." |
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3. Hebrew Bible, Exodus, 3.14, 12.3, 12.22 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 12.3. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל־עֲבָדָיו וְכָל־מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי־אֵין בַּיִת אֲשֶׁר אֵין־שָׁם מֵת׃ 12.3. דַּבְּרוּ אֶל־כָּל־עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית־אָבֹת שֶׂה לַבָּיִת׃ 12.22. וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר־בַּסַּף וְהִגַּעְתֶּם אֶל־הַמַּשְׁקוֹף וְאֶל־שְׁתֵּי הַמְּזוּזֹת מִן־הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח־בֵּיתוֹ עַד־בֹּקֶר׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 12.3. Speak ye unto all the congregation of Israel, saying: In the tenth day of this month they shall take to them every man a lamb, according to their fathers’houses, a lamb for a household;" 12.22. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side-posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning." |
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4. Hebrew Bible, Genesis, 2.7 (9th cent. BCE - 3rd cent. BCE)
| 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ | 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." |
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5. Hebrew Bible, Job, 19.19 (9th cent. BCE - 3rd cent. BCE)
| 19.19. תִּעֲבוּנִי כָּל־מְתֵי סוֹדִי וְזֶה־אָהַבְתִּי נֶהְפְּכוּ־בִי׃ | 19.19. All my intimate friends abhor me; And they whom I loved are turned against me." |
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6. Hebrew Bible, Leviticus, 16.1-16.34, 19.18 (9th cent. BCE - 3rd cent. BCE)
| 16.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃ 16.1. וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃ 16.2. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃ 16.2. וְכִלָּה מִכַּפֵּר אֶת־הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי׃ 16.3. כִּי־בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ׃ 16.3. בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה׃ 16.4. כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃ 16.5. וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃ 16.6. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ׃ 16.7. וְלָקַח אֶת־שְׁנֵי הַשְּׂעִירִם וְהֶעֱמִיד אֹתָם לִפְנֵי יְהוָה פֶּתַח אֹהֶל מוֹעֵד׃ 16.8. וְנָתַן אַהֲרֹן עַל־שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל׃ 16.9. וְהִקְרִיב אַהֲרֹן אֶת־הַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַיהוָה וְעָשָׂהוּ חַטָּאת׃ 16.11. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃ 16.12. וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃ 16.13. וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃ 16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃ 16.15. וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃ 16.16. וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃ 16.17. וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃ 16.18. וְיָצָא אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי־יְהוָה וְכִפֶּר עָלָיו וְלָקַח מִדַּם הַפָּר וּמִדַּם הַשָּׂעִיר וְנָתַן עַל־קַרְנוֹת הַמִּזְבֵּחַ סָבִיב׃ 16.19. וְהִזָּה עָלָיו מִן־הַדָּם בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְקִדְּשׁוֹ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל׃ 16.21. וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃ 16.22. וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת־כָּל־עֲוֺנֹתָם אֶל־אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת־הַשָּׂעִיר בַּמִּדְבָּר׃ 16.23. וּבָא אַהֲרֹן אֶל־אֹהֶל מוֹעֵד וּפָשַׁט אֶת־בִּגְדֵי הַבָּד אֲשֶׁר לָבַשׁ בְּבֹאוֹ אֶל־הַקֹּדֶשׁ וְהִנִּיחָם שָׁם׃ 16.24. וְרָחַץ אֶת־בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת־בְּגָדָיו וְיָצָא וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם׃ 16.25. וְאֵת חֵלֶב הַחַטָּאת יַקְטִיר הַמִּזְבֵּחָה׃ 16.26. וְהַמְשַׁלֵּחַ אֶת־הַשָּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמָּיִם וְאַחֲרֵי־כֵן יָבוֹא אֶל־הַמַּחֲנֶה׃ 16.27. וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת אֲשֶׁר הוּבָא אֶת־דָּמָם לְכַפֵּר בַּקֹּדֶשׁ יוֹצִיא אֶל־מִחוּץ לַמַּחֲנֶה וְשָׂרְפוּ בָאֵשׁ אֶת־עֹרֹתָם וְאֶת־בְּשָׂרָם וְאֶת־פִּרְשָׁם׃ 16.28. וְהַשֹּׂרֵף אֹתָם יְכַבֵּס בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמָּיִם וְאַחֲרֵי־כֵן יָבוֹא אֶל־הַמַּחֲנֶה׃ 16.29. וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃ 16.31. שַׁבַּת שַׁבָּתוֹן הִיא לָכֶם וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם חֻקַּת עוֹלָם׃ 16.32. וְכִפֶּר הַכֹּהֵן אֲשֶׁר־יִמְשַׁח אֹתוֹ וַאֲשֶׁר יְמַלֵּא אֶת־יָדוֹ לְכַהֵן תַּחַת אָבִיו וְלָבַשׁ אֶת־בִּגְדֵי הַבָּד בִּגְדֵי הַקֹּדֶשׁ׃ 16.33. וְכִפֶּר אֶת־מִקְדַּשׁ הַקֹּדֶשׁ וְאֶת־אֹהֶל מוֹעֵד וְאֶת־הַמִּזְבֵּחַ יְכַפֵּר וְעַל הַכֹּהֲנִים וְעַל־כָּל־עַם הַקָּהָל יְכַפֵּר׃ 16.34. וְהָיְתָה־זֹּאת לָכֶם לְחֻקַּת עוֹלָם לְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל מִכָּל־חַטֹּאתָם אַחַת בַּשָּׁנָה וַיַּעַשׂ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ | 16.1. And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;" 16.2. and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover." 16.3. Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering." 16.4. He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on." 16.5. And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering." 16.6. And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house." 16.7. And he shall take the two goats, and set them before the LORD at the door of the tent of meeting." 16.8. And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel." 16.9. And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin-offering." 16.10. But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement over him, to send him away for Azazel into the wilderness." 16.11. And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself." 16.12. And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil." 16.13. And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not." 16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times." 16.15. Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover." 16.16. And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses." 16.17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel." 16.18. And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about." 16.19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel." 16.20. And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat." 16.21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness." 16.22. And the goat shall bear upon him all their iniquities unto a land which is cut off; and he shall let go the goat in the wilderness." 16.23. And Aaron shall come into the tent of meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there." 16.24. And he shall bathe his flesh in water in a holy place and put on his other vestments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people." 16.25. And the fat of the sin-offering shall he make smoke upon the altar." 16.26. And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp." 16.27. And the bullock of the sin-offering, and the goat of the sin-offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung." 16.28. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he may come into the camp." 16.29. And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you." 16.30. For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD." 16.31. It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever." 16.32. And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments." 16.33. And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly." 16.34. And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year.’ And he did as the LORD commanded Moses." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." |
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7. Hebrew Bible, Malachi, 1.11 (9th cent. BCE - 3rd cent. BCE)
| 1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ | 1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts." |
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8. Hebrew Bible, Proverbs, 8.22, 9.1, 9.4, 27.18 (9th cent. BCE - 3rd cent. BCE)
| 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 27.18. נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד׃ | 8.22. The LORD made me as the beginning of His way, The first of His works of old." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 27.18. Whoso keepeth the fig-tree shall eat the fruit thereof; And he that waiteth on his master shall be honoured." |
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9. Hebrew Bible, Psalms, 41.10, 55.14 (9th cent. BCE - 3rd cent. BCE)
| 55.14. וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי׃ | 41.10. Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me." 55.14. But it was thou, a man mine equal, My companion, and my familiar friend;" |
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10. Hebrew Bible, 1 Samuel, 18.1 (8th cent. BCE - 5th cent. BCE)
| 18.1. וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֶל־שָׁאוּל וְנֶפֶשׁ יְהוֹנָתָן נִקְשְׁרָה בְּנֶפֶשׁ דָּוִד ויאהבו [וַיֶּאֱהָבֵהוּ] יְהוֹנָתָן כְּנַפְשׁוֹ׃ 18.1. וַיְהִי מִמָּחֳרָת וַתִּצְלַח רוּחַ אֱלֹהִים רָעָה אֶל־שָׁאוּל וַיִּתְנַבֵּא בְתוֹךְ־הַבַּיִת וְדָוִד מְנַגֵּן בְּיָדוֹ כְּיוֹם בְּיוֹם וְהַחֲנִית בְּיַד־שָׁאוּל׃ | 18.1. And it came to pass, when he had made an end of speaking to Sha᾽ul, that the soul of Yehonatan was knit with the soul of David, and Yehonatan loved him as his own soul." |
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11. Hebrew Bible, Isaiah, 48.16 (8th cent. BCE - 5th cent. BCE)
| 48.16. קִרְבוּ אֵלַי שִׁמְעוּ־זֹאת לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי מֵעֵת הֱיוֹתָהּ שָׁם אָנִי וְעַתָּה אֲדֹנָי יְהוִה שְׁלָחַנִי וְרוּחוֹ׃ | 48.16. Come ye near unto Me, hear ye this: From the beginning I have not spoken in secret; From the time that it was, there am I; And now the Lord GOD hath sent me, and His spirit." |
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12. Hebrew Bible, 2 Chronicles, 30.7, 30.11, 30.16-30.27, 35.4, 35.7-35.13 (5th cent. BCE - 3rd cent. BCE)
| 30.7. וְאַל־תִּהְיוּ כַּאֲבוֹתֵיכֶם וְכַאֲחֵיכֶם אֲשֶׁר מָעֲלוּ בַּיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיִּתְּנֵם לְשַׁמָּה כַּאֲשֶׁר אַתֶּם רֹאִים׃ 30.11. אַךְ־אֲנָשִׁים מֵאָשֵׁר וּמְנַשֶּׁה וּמִזְּבֻלוּן נִכְנְעוּ וַיָּבֹאוּ לִירוּשָׁלִָם׃ 30.16. וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם׃ 30.17. כִּי־רַבַּת בַּקָּהָל אֲשֶׁר לֹא־הִתְקַדָּשׁוּ וְהַלְוִיִּם עַל־שְׁחִיטַת הַפְּסָחִים לְכֹל לֹא טָהוֹר לְהַקְדִּישׁ לַיהוָה׃ 30.18. כִּי מַרְבִּית הָעָם רַבַּת מֵאֶפְרַיִם וּמְנַשֶּׁה יִשָּׂשכָר וּזְבֻלוּן לֹא הִטֶּהָרוּ כִּי־אָכְלוּ אֶת־הַפֶּסַח בְּלֹא כַכָּתוּב כִּי הִתְפַּלֵּל יְחִזְקִיָּהוּ עֲלֵיהֶם לֵאמֹר יְהוָה הַטּוֹב יְכַפֵּר בְּעַד׃ 30.19. כָּל־לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים יְהוָה אֱלֹהֵי אֲבוֹתָיו וְלֹא כְּטָהֳרַת הַקֹּדֶשׁ׃ 30.21. וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל הַנִּמְצְאִים בִּירוּשָׁלִַם אֶת־חַג הַמַּצּוֹת שִׁבְעַת יָמִים בְּשִׂמְחָה גְדוֹלָה וּמְהַלְלִים לַיהוָה יוֹם בְּיוֹם הַלְוִיִּם וְהַכֹּהֲנִים בִּכְלֵי־עֹז לַיהוָה׃ 30.22. וַיְדַבֵּר יְחִזְקִיָּהוּ עַל־לֵב כָּל־הַלְוִיִּם הַמַּשְׂכִּילִים שֵׂכֶל־טוֹב לַיהוָה וַיֹּאכְלוּ אֶת־הַמּוֹעֵד שִׁבְעַת הַיָּמִים מְזַבְּחִים זִבְחֵי שְׁלָמִים וּמִתְוַדִּים לַיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם׃ 30.23. וַיִּוָּעֲצוּ כָּל־הַקָּהָל לַעֲשׂוֹת שִׁבְעַת יָמִים אֲחֵרִים וַיַּעֲשׂוּ שִׁבְעַת־יָמִים שִׂמְחָה׃ 30.24. כִּי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אֲלָפִים צֹאן וְהַשָּׂרִים הֵרִימוּ לַקָּהָל פָּרִים אֶלֶף וְצֹאן עֲשֶׂרֶת אֲלָפִים וַיִּתְקַדְּשׁוּ כֹהֲנִים לָרֹב׃ 30.25. וַיִּשְׂמְחוּ כָּל־קְהַל יְהוּדָה וְהַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַקָּהָל הַבָּאִים מִיִּשְׂרָאֵל וְהַגֵּרִים הַבָּאִים מֵאֶרֶץ יִשְׂרָאֵל וְהַיּוֹשְׁבִים בִּיהוּדָה׃ 30.26. וַתְּהִי שִׂמְחָה־גְדוֹלָה בִּירוּשָׁלִָם כִּי מִימֵי שְׁלֹמֹה בֶן־דָּוִיד מֶלֶךְ יִשְׂרָאֵל לֹא כָזֹאת בִּירוּשָׁלִָם׃ 30.27. וַיָּקֻמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרֲכוּ אֶת־הָעָם וַיִּשָּׁמַע בְּקוֹלָם וַתָּבוֹא תְפִלָּתָם לִמְעוֹן קָדְשׁוֹ לַשָּׁמָיִם׃ 35.4. וְהָכִונוּ לְבֵית־אֲבוֹתֵיכֶם כְּמַחְלְקוֹתֵיכֶם בִּכְתָב דָּוִיד מֶלֶךְ יִשְׂרָאֵל וּבְמִכְתַּב שְׁלֹמֹה בְנוֹ׃ 35.7. וַיָּרֶם יֹאשִׁיָּהוּ לִבְנֵי הָעָם צֹאן כְּבָשִׂים וּבְנֵי־עִזִּים הַכֹּל לַפְּסָחִים לְכָל־הַנִּמְצָא לְמִסְפַּר שְׁלֹשִׁים אֶלֶף וּבָקָר שְׁלֹשֶׁת אֲלָפִים אֵלֶּה מֵרְכוּשׁ הַמֶּלֶךְ׃ 35.8. וְשָׂרָיו לִנְדָבָה לָעָם לַכֹּהֲנִים וְלַלְוִיִּם הֵרִימוּ חִלְקִיָּה וּזְכַרְיָהוּ וִיחִיאֵל נְגִידֵי בֵּית הָאֱלֹהִים לַכֹּהֲנִים נָתְנוּ לַפְּסָחִים אַלְפַּיִם וְשֵׁשׁ מֵאוֹת וּבָקָר שְׁלֹשׁ מֵאוֹת׃ 35.9. וכונניהו [וְכָנַנְיָהוּ] וּשְׁמַעְיָהוּ וּנְתַנְאֵל אֶחָיו וַחֲשַׁבְיָהוּ וִיעִיאֵל וְיוֹזָבָד שָׂרֵי הַלְוִיִּם הֵרִימוּ לַלְוִיִּם לַפְּסָחִים חֲמֵשֶׁת אֲלָפִים וּבָקָר חֲמֵשׁ מֵאוֹת׃ 35.11. וַיִּשְׁחֲטוּ הַפָּסַח וַיִּזְרְקוּ הַכֹּהֲנִים מִיָּדָם וְהַלְוִיִּם מַפְשִׁיטִים׃ 35.12. וַיָּסִירוּ הָעֹלָה לְתִתָּם לְמִפְלַגּוֹת לְבֵית־אָבוֹת לִבְנֵי הָעָם לְהַקְרִיב לַיהוָה כַּכָּתוּב בְּסֵפֶר מֹשֶׁה וְכֵן לַבָּקָר׃ 35.13. וַיְבַשְּׁלוּ הַפֶּסַח בָּאֵשׁ כַּמִּשְׁפָּט וְהַקֳּדָשִׁים בִּשְּׁלוּ בַּסִּירוֹת וּבַדְּוָדִים וּבַצֵּלָחוֹת וַיָּרִיצוּ לְכָל־בְּנֵי הָעָם׃ | 30.7. And be not ye like your fathers, and like your brethren, who acted treacherously against the LORD, the God of their fathers, so that He delivered them to be an astonishment, as ye see." 30.11. Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem." 30.16. And they stood in their place after their order, according to the law of Moses the man of God; the priests dashed the blood, which they received of the hand of the Levites." 30.17. For there were many in the congregation that had not sanctified themselves; therefore the Levites had the charge of killing the passover lambs for every one that was not clean, to sanctify them unto the LORD." 30.18. For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying: ‘The good LORD pardon" 30.19. every one that setteth his heart to seek God, the LORD, the God of his fathers, though [he be] not [cleansed] according to the purification that pertaineth to holy things.’" 30.20. And the LORD hearkened to Hezekiah, and healed the people." 30.21. And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised the LORD day by day, singing with loud instruments unto the LORD." 30.22. And Hezekiah spoke encouragingly unto all the Levites that were well skilled in the service of the LORD. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and giving thanks to the LORD, the God of their fathers. 30.23. And the whole congregation took counsel to keep other seven days; and they kept other seven days with gladness." 30.24. For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and priests sanctified themselves in great numbers." 30.25. And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced." 30.26. So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem." 30.27. Then the priests the Levites arose and blessed the people; and their voice was heard [of the LORD], and their prayer came up to His holy habitation, even unto heaven." 35.4. And prepare ye after your fathers’houses by your courses, according to the writing of David king of Israel, and according to the writing of Solomon his son." 35.7. And Josiah gave to the children of the people, of the flock, lambs and kids, all of them for the passover-offerings, unto all that were present, to the number of thirty thousand, and three thousand bullocks; these were of the king’s substance." 35.8. And his princes gave willingly unto the people, to the priests, and to the Levites. Hilkiah and Zechariah and Jehiel, the rulers of the house of God, gave unto the priests for the passover-offerings two thousand and six hundred [small cattle], and three hundred oxen." 35.9. Coiah also, and Shemaiah and Nethanel, his brethren, and Hashabiah and Jeiel and Jozabad, the chiefs of the Levites, gave unto the Levites for the passover-offerings five thousand [small cattle], and five hundred oxen." 35.10. So the service was prepared, and the priests stood in their place, and the Levites by their courses, according to the king’s commandment." 35.11. And they killed the passover lamb, and the priests dashed [the blood, which they received] of their hand, and the Levites flayed them." 35.12. And they removed the portions that were to be burnt, that they might give them to the divisions of the fathers’houses of the children of the people, to present unto the LORD, as it is written in the book of Moses. And so did they with the oxen." 35.13. And they roasted the passover with fire according to the ordice; and the holy offerings sod they in pots, and in caldrons, and in pans, and carried them quickly to all the children of the people." |
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13. Hebrew Bible, Ezra, 6.19-6.21 (5th cent. BCE - 4th cent. BCE)
| 6.19. וַיַּעֲשׂוּ בְנֵי־הַגּוֹלָה אֶת־הַפָּסַח בְּאַרְבָּעָה עָשָׂר לַחֹדֶשׁ הָרִאשׁוֹן׃ 6.21. וַיֹּאכְלוּ בְנֵי־יִשְׂרָאֵל הַשָּׁבִים מֵהַגּוֹלָה וְכֹל הַנִּבְדָּל מִטֻּמְאַת גּוֹיֵ־הָאָרֶץ אֲלֵהֶם לִדְרֹשׁ לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃ | 6.19. And the children of the captivity kept the passover upon the fourteenth day of the first month." 6.20. For the priests and the Levites had purified themselves together; all of them were pure; and they killed the passover lamb for all the children of the captivity, and for their brethren the priests, and for themselves." 6.21. And the children of Israel, that were come back out of the captivity, and all such as had separated themselves unto them from the filthiness of the nations of the land, to seek the LORD, the God of Israel, did eat," |
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14. Anon., Jubilees, 49.1-49.23 (2nd cent. BCE - 2nd cent. BCE)
| 49.1. Remember the commandment which the Lord commanded thee concerning the passover, that thou shouldst celebrate it in its season on the fourteenth of the first month 49.2. that thou shouldst kill it before it is evening, and that they should eat it by night on the evening of the fifteenth from the time of the setting of the sun. 49.3. For on this night--the beginning of the festival and the beginning of the joy 49.4. --ye were eating the passover in Egypt, when all the powers of Mastêmâ had been let loose to slay all the first-born in the land of Egypt, from the firstborn of Pharaoh to the first-born of the captive maidservant in the mill, and to the cattle. 49.5. And this is the sign which the Lord gave them: Into every house on the lintels of which they saw the blood of a lamb of the first year, into (that) house they should not enter to slay, but should pass by (it), that all those should be saved that were in the house because the sign of the blood was on its lintels. 49.6. And the powers of the Lord did everything according as the Lord commanded them, and they passed by all the children of Israel 49.7. and the plague came not upon them to destroy from amongst them any soul either of cattle, or man, or dog. 49.8. And the plague was very grievous in Egypt, and there was no house in Egypt where there was not one dead, and weeping and lamentation. 49.9. And all Israel was eating the flesh of the paschal lamb, and drinking the wine, and was lauding and blessing, and giving thanks to the Lord God of their fathers, and was ready to go forth from under the yoke of Egypt; and from the evil bondage. 49.10. And remember thou this day all the days of thy life, and observe it from year to year all the days of thy life, once a year, on its day, according to all the law thereof, and do not adjourn (it) from day to day, or from month to month. 49.11. For it is an eternal ordice, and engraven on the heavenly tables regarding all the children of Israel that they should observe it every year on its day once a year, throughout all their generations; and there is no limit of days, for this is ordained for ever. 49.12. And the man who is free from uncleanness, and doth not come to observe it on occasion of its day, so as to bring an acceptable offering before the Lord, and to eat and to drink before the Lord on the day of its festival 49.13. that man who is clean and close at hand will be cut off; because he offered not the oblation of the Lord in its appointed season, he will take the guilt upon himself. 49.14. Let the children of Israel come and observe the passover on the day of its fixed time, on the fourteenth day of the first month, between the evenings, from the third part of the day to the third part of the night 49.15. for two portions of the day are given to the light, and a third part to the evening. 49.16. That is that which the Lord commanded thee that thou shouldst observe it between the evenings. 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening 49.18. and let them eat it at the time of the evening until the third part of the night, and whatever is leftover of all its flesh from the third part of the night and onwards, let them burn it with fire. 49.19. And they shall not cook it with water, nor shall they eat it raw, but roast on the fire: they shall eat it with diligence 49.20. its head with the inwards thereof and its feet they shall roast with fire, and not break any bone thereof; for of the children of Israel no bone shall be crushed. 49.21. For this reason the Lord commanded the children of Israel to observe the passover on the day of its fixed time, and they shall not break a bone thereof; for it is a festival day, and a day commanded, and there may be no passing over from day to day, and month to month, but on the day of its festival let it be observed. 49.22. And do thou command the children of Israel to observe the passover throughout their days, every year, once a year on the day of its fixed time, and it will come for a memorial well pleasing before the Lord, and no plague will come upon them to slay or to smite 49.23. in that year in which they celebrate the passover in its season in every respect according to His command. brAnd they shall not eat it outside the sanctuary of the Lord |
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15. Septuagint, Ecclesiasticus (Siracides), 24.19, 31.15, 33.13, 37.4 (2nd cent. BCE - 2nd cent. BCE)
| 24.19. Come to me, you who desire me,and eat your fill of my produce. 31.15. Judge your neighbors feelings by your own,and in every matter be thoughtful. 33.13. As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. 37.4. Some companions rejoice in the happiness of a friend,but in time of trouble are against him. |
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16. Philo of Alexandria, On The Special Laws, 2.145-2.149 (1st cent. BCE - 1st cent. CE)
| 2.145. And after the feast of the new moon comes the fourth festival, that of the passover, which the Hebrews call pascha, on which the whole people offer sacrifice, beginning at noonday and continuing till evening. 2.146. And this festival is instituted in remembrance of, and as giving thanks for, their great migration which they made from Egypt, with many myriads of people, in accordance with the commands of God given to them; leaving then, as it seems, a country full of all inhumanity and practising every kind of inhospitality, and (what was worst of all 2.147. But those who are in the habit of turning plain stories into allegory, argue that the passover figuratively represents the purification of the soul; for they say that the lover of wisdom is never practising anything else except a passing over from the body and the passions. 2.148. And each house is at that time invested with the character and dignity of a temple, the victim being sacrificed so as to make a suitable feast for the man who has provided it and of those who are collected to share in the feast, being all duly purified with holy ablutions. And those who are to share in the feast come together not as they do to other entertainments, to gratify their bellies with wine and meat, but to fulfil their hereditary custom with prayer and songs of praise. 2.149. And this universal sacrifice of the whole people is celebrated on the fourteenth day of the month, which consists of two periods of seven, in order that nothing which is accounted worthy of honour may be separated from the number seven. But this number is the beginning of brilliancy and dignity to everything.THE FIFTH FESTIVALXXVIII. |
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17. Philo of Alexandria, On The Life of Moses, 2.224 (1st cent. BCE - 1st cent. CE)
| 2.224. Accordingly, in this month, about the fourteenth day of the month, when the orb of the moon is usually about to become full, the public universal feast of the passover is celebrated, which in the Chaldaic language is called pascha; at which festival not only do private individuals bring victims to the altar and the priests sacrifice them, but also, by a particular ordice of this law, the whole nation is consecrated and officiates in offering sacrifice; every separate individual on this occasion bringing forward and offering up with his own hands the sacrifice due on his own behalf. |
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18. Anon., Didache, 14.1-14.3 (1st cent. CE - 2nd cent. CE)
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19. Josephus Flavius, Jewish Antiquities, 3.248, 11.111 (1st cent. CE - 1st cent. CE)
| 3.248. 5. In the month of Xanthicus, which is by us called Nisan, and is the beginning of our year, on the fourteenth day of the lunar month, when the sun is in Aries, (for in this month it was that we were delivered from bondage under the Egyptians,) the law ordained that we should every year slay that sacrifice which I before told you we slew when we came out of Egypt, and which was called the Passover; and so we do celebrate this passover in companies, leaving nothing of what we sacrifice till the day following. 11.111. So these men offered the largest sacrifices on these accounts, and used great magnificence in the worship of God, and dwelt in Jerusalem, and made use of a form of government that was aristocratical, but mixed with an oligarchy, for the high priests were at the head of their affairs, until the posterity of the Asamoneans set up kingly government; |
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20. Josephus Flavius, Jewish War, 6.423-6.427 (1st cent. CE - 1st cent. CE)
| 6.423. So these high priests, upon the coming of that feast which is called the Passover, when they slay their sacrifices, from the ninth hour till the eleventh, but so that a company not less than ten belong to every sacrifice (for it is not lawful for them to feast singly by themselves), and many of us are twenty in a company 6.424. found the number of sacrifices was two hundred and fifty-six thousand five hundred; 6.425. which, upon the allowance of no more than ten that feast together, amounts to two million seven hundred thousand and two hundred persons that were pure and holy; 6.426. for as to those that have the leprosy, or the gonorrhea, or women that have their monthly courses, or such as are otherwise polluted, it is not lawful for them to be partakers of this sacrifice; 6.427. nor indeed for any foreigners either, who come hither to worship. |
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21. Mishnah, Bikkurim, 3.2-3.3 (1st cent. CE - 3rd cent. CE)
| 3.2. How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses. Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5)." 3.3. Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”" |
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22. Mishnah, Menachot, 10.3 (1st cent. CE - 3rd cent. CE)
| 10.3. How would they do it [reap the omer]?The agents of the court used to go out on the day before the festival and tie the unreaped grain in bunches to make it the easier to reap. All the inhabitants of the towns near by assembled there, so that it might be reaped with a great demonstration. As soon as it became dark he says to them: “Has the sun set?” And they answer, “Yes.” “Has the sun set?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “With this sickle?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” “Into this basket?” And they answer, “Yes.” On the Sabbath he says to them, “On this Sabbath?” And they answer, “Yes.” “On this Sabbath?” And they answer, “Yes.” “Shall I reap?” And they answer, “Reap.” “Shall I reap?” And they answer, “Reap.” He repeated every matter three times, and they answer, “yes, yes, yes.” And why all of this? Because of the Boethusians who held that the reaping of the omer was not to take place at the conclusion of the [first day of the] festival." |
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23. Mishnah, Middot, 4.2 (1st cent. CE - 3rd cent. CE)
| 4.2. The great gate had two small doors, one to the north and one to the south. By the one to the south no one ever went in, and concerning it was stated explicitly be Ezekiel, as it says, “And the Lord said to me: this gate shall be shut, it shall not be opened, neither shall any man enter in by it, for the Lord God of Israel has entered in by it; therefore it shall be shut” (Ezekiel 44:2). He [the priest] took the key and opened the [northern] door and went in to the cell, and from the cell he went into the Hekhal. Rabbi Judah says: he used to walk along in the thickness of the wall until he came to the space between the two gates. He would open the outer doors from within and the inner doors from without." |
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24. Mishnah, Parah, 3.2-3.3, 3.6 (1st cent. CE - 3rd cent. CE)
| 3.2. Courtyards were built in Jerusalem over rock, and beneath them there was a hollow which served as a protection against a grave in the depths. And they used to bring there pregt women, and there they gave birth to their children and there they raised them. And they brought oxen, upon whose backs were placed doors, and the children sat upon them with stone cups in their hands. When they reached the Shiloah spring they got down and filled the cups with water and then they ascended and sat again on the doors. Rabbi Yose said: each child used to let down his cup and fill it from his place." 3.3. They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it." 3.6. They made a ramp from the Temple Mount to the Mount of Olives, being constructed of arches above arches, each arch placed directly above each foundation [of the arch below] as a protection against a grave in the depths, whereby the priest who was to burn the cow, the cow itself and all who aided in its preparation went forth to the Mount of olives." |
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25. Mishnah, Rosh Hashanah, 2.3-2.4 (1st cent. CE - 3rd cent. CE)
| 2.3. How did they light the torches? They used to bring long poles of cedar and reeds and olive wood and flax fluff and they tied them all together with a string. And someone used to go up to the top of a mountain and light them with fire and wave them back and forth and up and down until he saw the next one doing the same thing on the top of the second mountain; and so on the top of the third mountain." 2.4. At what places did they light the torches? From the Mount of Olives [in Jerusalem] to Sartaba, and from Sartaba to Gripina, and from Gripina to Havran, and from Havran to Bet Biltin. From Bet Biltin they did not move, but rather waved [the torch] back and forth and up and down until he saw the whole of the diaspora before him lit up like one bonfire. |
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26. Mishnah, Sanhedrin, 6.2, 6.4, 7.5, 11.2 (1st cent. CE - 3rd cent. CE)
| 6.2. When he is about ten cubits away from the place of stoning, they say to him, ‘confess’, for such is the practice of all who are executed, that they [first] confess, for he who confesses has a portion in the world to come. For so we find in the case of Achan, that Joshua said to him, “My son, pay honor to the Lord, the God of Israel, and make confession to him. [Tell me what you have done, do not hold anything back from me.” And Achan answered Joshua and said, “It is true, I have sinned against the Lord the God of Israel, and this is what I have done” (Josh. 7:19-20). And how do we know that his confessions made atonement for him? As it says, “And Joshua said, “What calamity have you brought upon us! The Lord will bring calamity upon you this day” (Josh. 7:35), [meaning] this day you are a calamity, but you are not to be a calamity in the next world. And if he does not know how to confess, they say to him, “Say, may my death be an expiation for all my sins.” Rabbi Judah said: “If he knows that he is a victim of false evidence, he can say: may my death be an expiation for all my sins but this.” They [the sages] said to him: “If so, everyone will speak likewise in order to clear himself.”" 6.4. The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned." 7.5. The blasphemer is punished only if he utters [the divine] name. Rabbi Joshua b. Korcha said: “The whole day [of the trial] the witnesses are examined by means of a substitute for the divine name:, ‘may Yose smite Yose.” When the trial was finished, the accused was not executed on this evidence, but all persons were removed [from court], and the chief witness was told, ‘State literally what you heard.’ Thereupon he did so, [using the divine name]. The judges then arose and tore their garments, which were not to be resewn. The second witness stated: “I too have heard thus” [but not uttering the divine name], and the third says: “I too heard thus.”" 11.2. An elder rebelling against the ruling of the court [is strangled], for it says, “If there arise a matter too hard for you for judgement […you shall promptly repair to the place that the Lord your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that the Lord chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should a man act presumptuously and disregard the priest charged with serving there the Lord your God, or the magistrate, that man shall die” (Deut. 17:8-13, JPS translation). Three courts of law were there, one situated at the entrance to the Temple mount, another at the door of the [Temple] court, and the third in the Chamber of Hewn Stone. They [first] went to the court which is at the entrance to the Temple mount, and he [the rebellious elder] stated, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this first court] had heard [a ruling on the matter], they state it. If not, they go to the [second court] which is at the entrance of the Temple court, and he declares, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this second court] had heard [a ruling on the matter] they state it; if not, they all proceed to the great court of the Chamber of Hewn Stone from whence instruction issued to all Israel, for it says, [you shall carry out the verdict that is announced to you] from that place that the Lord chose (Deut. 17:10). If he returned to his town and taught again as he did before, he is not liable. But if he gave a practical decision, he is guilty, for it says, “Should a man act presumptuously” (Deut. 17:12) he is liable only for a practical ruling. But if a disciple gave a practical decision [opposed to the court], he is exempt: thus his stringency is his leniency." |
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27. Mishnah, Sotah, 9.5 (1st cent. CE - 3rd cent. CE)
| 9.5. The elders of Jerusalem departed and went away. The elders of that city bring “a heifer which has never been worked” (Deuteronomy 21:3). And a blemish does not disqualify it. They bring it down to a hard (etan) wadi “etan” is understood in its literal sense of “hard”. Even if it is not “hard”, it is valid [for the ceremony]. They break its neck with a hatchet from behind. The site may never be sown or tilled, but it is permitted to comb flax and chisel rocks." |
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28. Mishnah, Sukkah, 4.5, 5.4 (1st cent. CE - 3rd cent. CE)
| 4.5. The mitzvah of the aravah how was it [performed]?There was a place below Jerusalem called Moza. They went down there and gathered tall branches of aravot and then they came and stood them up at the sides of the altar, and their tops were bent over the altar. They then sounded a teki’ah [long blast], a teru’ah [staccato blast] and again a teki’ah. Every day they went round the altar once, saying, “O Lord, save us, O Lord, make us prosper” (Psalms 118:. Rabbi Judah says: “Ani vaho, save us.” On that day they went round the altar seven times. When they departed, what did they say? “O altar, beauty is to you! O altar, beauty is to you!” Rabbi Eliezer said: [they would say,] “To the Lord and to you, O altar, to the Lord and to you, O altar.”" 5.4. Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”" |
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29. Mishnah, Tamid, 1.1, 3.4, 6.3 (1st cent. CE - 3rd cent. CE)
| 1.1. In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. In the chamber of Avtinas and in the chamber of the spark there were upper chambers where the youths kept watch. The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground. They did not sleep in their sacred garments, but they used to take them off [and fold them] and place them under their heads and cover themselves with their own ordinary clothes. If one of them had a seminal emission, he used to go out and make his way down the winding stairs which went under the Birah, and which was lit by lights on each side until he reached the bathing place. There was a fire close by and an honorable seat [i.e. toilet]: and this was its honor: if he found it locked, he knew there was someone there; if it was open, he knew there was no one there. He would go down and bathe and then come up and dry himself and warm himself in front of the fire. He would then go and take his seat next to his fellow priests until the gates were opened, when he would take his departure." 3.4. They went into the chamber of the vessels and they took out ninety-three vessels of silver and gold. They gave the animal for the daily sacrifice a drink from a cup of gold. Although it had been examined on the previous evening it was now examined again by torchlight." 6.3. The one who had won the right to the incense took the dish from the middle of the spoon and gave it to his friend or his relative. If some of it spilled into the spoon, he would put it into his hands. They used to instruct him: Be careful not to begin immediately in front of you or else you may burn yourself. He then began to scatter the incense and [after finishing] went out. The one who burned the incense did not do so until the superintendent said to him: burn the incense. If it was the high priest who burned: he would say to him: Sir, high priest, burn the incense. Everyone left and he burned the incense and bowed down and went out." |
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30. Mishnah, Yoma, 4.5, 5.1, 5.5 (1st cent. CE - 3rd cent. CE)
| 4.5. On other days the priests would go up on the east side of the ramp and come down on the west side, but this day the high priest goes up in the middle and comes down in the middle. Rabbi Judah says: the high priest always goes up in the middle and comes down in the middle. On other days the high priest sanctified his hands and feet from the laver, but this day from a golden ladle. Rabbi Judah says: the high priest always sanctifies his hands and feet from a golden ladle." 5.1. They brought out to him the ladle and the pan and he took two hands full [of incense] and put it into the ladle, a large [high priest] according to his size, a small one according to his size and thus was its measure. He took the pan in his right hand and the ladle in his left hand. He walked through the Hechal until he came to the place between the two curtains which separated the Holy from the Holy of Holies; between them was [a space of] one cubit. Rabbi Yose says: there was but one curtain, as it is said: “And the curtain shall serve you as a partition between the Holy and the Holy of Holies” (Exodus 26:33). The outer curtain was looped on the south side and the inner curtain on the north side. He walked along between them until he reached the north side. When he reached the north side he turned round to the south and went on along the curtain, to his left, until he reached the Ark. When he reached the Ark he put the pan of burning coals between the two poles. He heaped up the incense upon the coals and the whole house became full with smoke. He came out by the way he entered and in the outer house he uttered a short prayer. He did not make the prayer long so as not to frighten Israel." 5.5. “And he shall go out to the altar that is before the Lord” (Leviticus 16:18): that is the golden altar. He then began to purify [the altar by sprinkling] in downward motion. From where does he begin? From the northeast horn [of the altar], then the northwest, then the southwest, then the southeast. From the place where he begins [sprinkling when offering] a sin-offering on the outer altar, there he completes [sprinkling] on the inner altar. Rabbi Eliezer says: he remained in his place and sprinkled. And on every horn he would sprinkle from below upwards, with the exception of the horn at which he was standing, which he would sprinkle from above downwards." |
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31. Mishnah, Shekalim, 1.3 (1st cent. CE - 3rd cent. CE)
| 1.3. On the fifteenth of [Adar] they would set up tables [of money changers] in the provinces. On the twenty-fifth they set them up in the Temple. When [the tables] were set up in the Temple, they began to exact pledges [from those who had not paid]. From whom did they exact pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors. Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again. But they did not exact pledges from the priests, because of the ways of peace." |
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32. New Testament, 1 Corinthians, 11.23-11.26, 14.1-14.2 (1st cent. CE - 1st cent. CE)
| 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. |
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33. New Testament, Acts, 1.20-1.22, 2.46, 3.1, 6.1-6.6, 16.16-16.24, 19.11-19.19, 21.26 (1st cent. CE - 2nd cent. CE)
| 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 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. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. |
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34. New Testament, Galatians, 1.13-1.24 (1st cent. CE - 1st cent. CE)
| 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. |
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35. New Testament, John, 4.13-4.14, 5.38, 6.1, 6.35, 6.64-6.65, 13.1-13.20, 13.23-13.27, 15.13-15.15 (1st cent. CE - 1st cent. CE)
| 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 13.1. Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God 13.4. arose from supper, and laid aside his outer garments. He took a towel, and wrapped a towel around his waist. 13.5. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. 13.6. Then he came to Simon Peter. He said to him, "Lord, do you wash my feet? 13.7. Jesus answered him, "You don't know what I am doing now, but you will understand later. 13.8. Peter said to him, "You will never wash my feet!"Jesus answered him, "If I don't wash you, you have no part with me. 13.9. Simon Peter said to him, "Lord, not my feet only, but also my hands and my head! 13.10. Jesus said to him, "Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you. 13.11. For he knew him who would betray him, therefore he said, "You are not all clean. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them. 13.18. I don't speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me. 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.24. Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks. 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it? 13.26. Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 15.15. No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. |
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36. New Testament, Luke, 1.5-1.25, 7.27-7.28, 9.18-9.22, 18.31-18.32, 19.17, 19.22, 19.45, 22.7-22.38, 22.48, 24.53 (1st cent. CE - 1st cent. CE)
| 1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 1.11. An angel of the Lord appeared to him, standing on the right side of the altar of incense. 1.12. Zacharias was troubled when he saw him, and fear fell upon him. 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. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 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. 1.18. Zacharias said to the angel, "How can I be sure of this? For I am an old man, and my wife is well advanced in years. 1.19. The angel answered him, "I am Gabriel, who stands in the presence of God. I was sent to speak to you, and to bring you this good news. 1.20. Behold, you will be silent and not able to speak, until the day that these things will happen, because you didn't believe my words, which will be fulfilled in their proper time. 1.21. The people were waiting for Zacharias, and they marveled that he delayed in the temple. 1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 1.23. It happened, when the days of his service were fulfilled, he departed to his house. 1.24. After these days Elizabeth, his wife, conceived, and she hid herself five months, saying 1.25. Thus has the Lord done to me in the days in which he looked at me, to take away my reproach among men. 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. 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 18.31. He took the twelve aside, and said to them, "Behold, we are going up to Jerusalem, and all the things that are written through the prophets concerning the Son of Man will be completed. 18.32. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on. 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.' 19.22. 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. 19.45. He entered into the temple, and began to drive out those who bought and sold in it 22.7. The day of unleavened bread came, on which the Passover must be sacrificed. 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat. 22.9. They said to him, "Where do you want us to prepare? 22.10. He said to them, "Behold, when you have entered into the city, a man carrying a pitcher of water will meet you. Follow him into the house which he enters. 22.11. Tell the master of the house, 'The Teacher says to you, "Where is the guest room, where I may eat the Passover with my disciples?"' 22.12. He will show you a large, furnished upper room. Make preparations there. 22.13. They went, found things as he had told them, and they prepared the Passover. 22.14. When the hour had come, he sat down with the twelve apostles. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 22.21. But behold, the hand of him who betrays me is with me on the table. 22.22. The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed! 22.23. They began to question among themselves, which of them it was who would do this thing. 22.24. There arose also a contention among them, which of them was considered to be greatest. 22.25. He said to them, "The kings of the Gentiles lord it over them, and those who have authority over them are called 'benefactors.' 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.35. He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?"They said, "Nothing. 22.36. Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. 22.37. For I tell you that this which is written must still be fulfilled in me: 'He was counted with the lawless.' For that which concerns me has an end. 22.38. They said, "Lord, behold, here are two swords."He said to them, "That is enough. 22.48. But Jesus said to him, "Judas, do you betray the Son of Man with a kiss? 24.53. and were continually in the temple, praising and blessing God. Amen. |
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37. New Testament, Mark, 1.2-1.3, 1.16-1.20, 1.40-1.41, 2.13-2.14, 3.6, 3.13-3.19, 4.12-4.13, 4.35-4.41, 6.3, 6.5-6.15, 6.30, 6.41, 6.45-6.52, 7.14-7.15, 7.24-7.31, 8.6, 8.14-8.21, 8.27-8.38, 9.2-9.13, 9.38-9.41, 10.1-10.45, 11.1-11.22, 12.13-12.34, 13.1, 13.9-13.13, 13.26-13.27, 13.32-13.37, 14.2-14.9, 14.12-14.20, 14.22-14.50, 15.1-15.47 (1st cent. CE - 1st cent. CE)
| 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!' 1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.13. He went out again by the seaside. All the multitude came to him, and he taught them. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.13. He went up into the mountain, and called to himself those whom he wanted, and they went to him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics. 6.10. He said to them, "Wherever you enter into a house, stay there until you depart from there. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 6.12. They went out and preached that people should repent. 6.13. They cast out many demons, and anointed many with oil who were sick, and healed them. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.15. He charged them, saying, "Take heed: beware of the yeast of the Pharisees and the yeast of Herod. 8.17. Jesus, perceiving it, said to them, "Why do you reason that it's because you have no bread? Don't you perceive yet, neither understand? Is your heart still hardened? 8.18. Having eyes, don't you see? Having ears, don't you hear? Don't you remember? 8.19. When I broke the five loaves among the five thousand, how many baskets full of broken pieces did you take up?"They told him, "Twelve. 8.20. When the seven loaves fed the four thousand, how many baskets full of broken pieces did you take up?"They told him, "Seven. 8.21. He asked them, "Don't you understand, yet? 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 8.36. For what does it profit a man, to gain the whole world, and forfeit his life? 8.37. For what will a man give in exchange for his life? 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. 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. 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him. 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.10. They kept the saying, questioning among themselves what the rising from the dead should mean. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 9.12. He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 9.13. But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him. 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. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. 9.40. For whoever is not against us is on our side. 9.41. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.13. They were bringing to him little children, that he should touch them, but the disciples rebuked those who were bringing them. 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it. 10.16. He took them in his arms, and blessed them, laying his hands on them. 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? 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.20. He said to him, "Teacher, I have observed all these things from my youth. 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross. 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God! 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God. 10.26. They were exceedingly astonished, saying to him, "Then who can be saved? 10.27. Jesus, looking at them, said, "With men it is impossible, but not with God, for all things are possible with God. 10.28. Peter began to tell him, "Behold, we have left all, and have followed you. 10.29. Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel's sake 10.30. but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. 10.31. But many who are first will be last; and the last first. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest! 11.11. Jesus entered into the temple in Jerusalem. When he had looked around at everything, it being now evening, he went out to Bethany with the twelve. 11.12. The next day, when they had come out from Bethany, he was hungry. 11.13. Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14. Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 11.18. The chief priests and the scribes heard it, and sought how they might destroy him. For they feared him, for all the multitude was astonished at his teaching. 11.19. When evening came, he went out of the city. 11.20. As they passed by in the morning, they saw the fig tree withered away from the roots. 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.22. Jesus answering said to them, "Have faith in God. 12.13. They sent some of the Pharisees and of the Herodians to him, that they might trap him with words. 12.14. When they had come, they asked him, "Teacher, we know that you are honest, and don't defer to anyone; for you aren't partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 12.16. They brought it. He said to them, "Whose is this image and inscription?"They said to him, "Caesar's. 12.17. Jesus answered them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."They marveled greatly at him. 12.18. There came to him Sadducees, who say that there is no resurrection. They asked him, saying 12.19. Teacher, Moses wrote to us, 'If a man's brother dies, and leaves a wife behind him, and leaves no children, that his brother should take his wife, and raise up offspring for his brother.' 12.20. There were seven brothers. The first took a wife, and dying left no offspring. 12.21. The second took her, and died, leaving no children behind him. The third likewise; 12.22. and the seven took her and left no children. Last of all the woman also died. 12.23. In the resurrection, when they rise, whose wife will she be of them? For the seven had her as a wife. 12.24. Jesus answered them, "Isn't this because you are mistaken, not knowing the Scriptures, nor the power of God? 12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 12.26. But about the dead, that they are raised; haven't you read in the book of Moses, about the Bush, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob?' 12.27. He is not the God of the dead, but of the living. You are therefore badly mistaken. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch. 14.2. For they said, "Not during the feast, because there might be a riot of the people. 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. 14.12. On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and make ready that you may eat the Passover? 14.13. He sent two of his disciples, and said to them, "Go into the city, and there you will meet a man carrying a pitcher of water. Follow him 14.14. and wherever he enters in, tell the master of the house, 'The Teacher says, "Where is the guest room, where I may eat the Passover with my disciples?"' 14.15. He will himself show you a large upper room furnished and ready. Make ready for us there. 14.16. His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover. 14.17. When it was evening he came with the twelve. 14.18. As they sat and were eating, Jesus said, "Most assuredly I tell you, one of you will betray me -- he who eats with me. 14.19. They began to be sorrowful, and to ask him one by one, "Surely not I?" And another said, "Surely not I? 14.20. He answered them, "It is one of the twelve, he who dips with me in the dish. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God. 14.26. When they had sung a hymn, they went out to the Mount of Olives. 14.27. Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep will be scattered.' 14.28. However, after I am raised up, I will go before you to Galilee. 14.29. But Peter said to him, "Although all will be offended, yet I will not. 14.30. Jesus said to him, "Most assuredly I tell you, that you today, even this night, before the cock crows twice, you will deny me three times. 14.31. But he spoke all the more, "If I must die with you, I will not deny you." They all said the same thing. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 14.43. Immediately, while he was still speaking, Judas, one of the twelve, came -- and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 14.46. They laid their hands on him, and seized him. 14.47. But a certain one of those who stood by drew his sword, and struck the servant of the high priest, and cut off his ear. 14.48. Jesus answered them, "Have you come out, as against a robber, with swords and clubs to seize me? 14.49. I was daily with you in the temple teaching, and you didn't arrest me. But this is so that the Scriptures might be fulfilled. 14.50. They all left him, and fled. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.6. Now at the feast he used to release to them one prisoner, whom they asked of him. 15.7. There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.9. Pilate answered them, saying, "Do you you want me to release to you the King of the Jews? 15.10. For he perceived that for envy the chief priests had delivered him up. 15.11. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.13. They cried out again, "Crucify him! 15.14. Pilate said to them, "Why, what evil has he done?"But they cried out exceedingly, "Crucify him! 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. 15.25. It was the third hour, and they crucified him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 15.27. With him they crucified two robbers; one on his right hand, and one on his left. 15.28. The Scripture was fulfilled, which says, "He was numbered with transgressors. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah. 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down. 15.37. Jesus cried out with a loud voice, and gave up the spirit. 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God! 15.40. There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. 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. |
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38. New Testament, Matthew, 11.10-11.11, 13.58, 16.13-16.16, 16.21-16.22, 20.28, 21.1-21.15, 21.23, 25.21, 25.23, 25.26, 25.30, 26.17-26.30, 26.45, 26.47-26.50 (1st cent. CE - 1st cent. CE)
| 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. 13.58. He didn't do many mighty works there because of their unbelief. 16.13. Now when Jesus came into the parts of Caesarea Philippi, he asked his disciples, saying, "Who do men say that I, the Son of Man, am? 16.14. They said, "Some say John the Baptizer, some, Elijah, and others, Jeremiah, or one of the prophets. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 16.22. Peter took him aside, and began to rebuke him, saying, "Far be it from you, Lord! This will never be done to you. 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples 21.2. saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. 21.3. If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them. 21.4. All this was done, that it might be fulfilled which was spoken through the prophet, saying 21.5. Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey. 21.6. The disciples went, and did just as Jesus commanded them 21.7. and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! 21.10. When he had come into Jerusalem, all the city was stirred up, saying, "Who is this? 21.11. The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 21.14. The blind and the lame came to him in the temple, and he healed them. 21.15. But when the chief priests and the scribes saw the wonderful things that he did, and the children who were crying in the temple and saying, "Hosanna to the son of David!" they were indigt 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? 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.' 25.23. 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.' 25.26. 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. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 26.17. Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover? 26.18. He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."' 26.19. The disciples did as Jesus commanded them, and they prepared the Passover. 26.20. Now when evening had come, he was reclining at the table with the twelve disciples. 26.21. As they were eating, he said, "Most assuredly I tell you that one of you will betray me. 26.22. They were exceedingly sorrowful, and each began to ask him, "It isn't me, is it, Lord? 26.23. He answered, "He who dipped his hand with me in the dish, the same will betray me. 26.24. The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born. 26.25. Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?"He said to him, "You said it. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 26.30. When they had sung a hymn, they went out to the Mount of Olives. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.50. Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him. |
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39. Babylonian Talmud, Eruvin, 54b, 54a (3rd cent. CE - 6th cent. CE)
| 54a. בטשה ביה אמרה ליה לא כך כתוב (שמואל ב כג, ה) ערוכה בכל ושמורה אם ערוכה ברמ"ח אברים שלך משתמרת ואם לאו אינה משתמרת תנא תלמיד אחד היה לרבי אליעזר שהיה שונה בלחש לאחר ג' שנים שכח תלמודו,תנא תלמיד אחד היה לו לרבי אליעזר שנתחייב בשריפה למקום אמרו הניחו לו אדם גדול שמש,א"ל שמואל לרב יהודה שיננא פתח פומיך קרי פתח פומיך תני כי היכי דתתקיים ביך ותוריך חיי שנאמר (משלי ד, כב) כי חיים הם למצאיהם ולכל בשרו מרפא אל תקרי למצאיהם אלא למוציאיהם בפה,א"ל שמואל לרב יהודה שיננא חטוף ואכול חטוף ואישתי דעלמא דאזלינן מיניה כהלולא דמי,א"ל רב לרב המנונא בני אם יש לך היטב לך שאין בשאול תענוג ואין למות התמהמה ואם תאמר אניח לבני חוק בשאול מי יגיד לך בני האדם דומים לעשבי השדה הללו נוצצין והללו נובלין,א"ר יהושע בן לוי המהלך בדרך ואין עמו לוייה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם,חש בראשו יעסוק בתורה שנאמר כי לוית חן הם לראשך חש בגרונו יעסוק בתורה שנאמר וענקים לגרגרותיך חש במעיו יעסוק בתורה שנאמר רפאות תהי לשרך חש בעצמותיו יעסוק בתורה שנאמר ושקוי לעצמותיך חש בכל גופו יעסוק בתורה שנאמר ולכל בשרו מרפא,אמר רב יהודה בר' חייא בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן סם לחבירו לזה יפה ולזה קשה אבל הקב"ה אינו כן נתן תורה לישראל סם חיים לכל גופו שנאמר ולכל בשרו מרפא,א"ר אמי מ"ד (משלי כב, יח) כי נעים כי תשמרם בבטנך יכונו יחדיו על שפתיך אימתי ד"ת נעי' בזמן שתשמרם בבטנך ואימתי תשמרם בבטנך בזמן שיכונו יחדיו על שפתיך,ר' זירא אמר מהכא (משלי טו, כג) שמחה לאיש במענה פיו ודבר בעתו מה טוב אימתי שמחה לאיש בזמן שמענה בפיו ל"א אימתי שמחה לאיש במענה פיו בזמן שדבר בעתו מה טוב,ר' יצחק אמר מהכא (דברים ל, יד) כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו אימתי קרוב אליך בזמן שבפיך ובלבבך לעשותו,רבא אמר מהכא (תהלים כא, ג) תאות לבו נתתה לו וארשת שפתיו בל מנעת סלה אימתי תאות לבו נתתה לו בזמן שארשת שפתיו בל מנעת סלה,רבא רמי כתיב תאות לבו נתתה לו וכתיב וארשת שפתיו בל מנעת סלה זכה תאות לבו נתתה לו לא זכה וארשת שפתיו בל מנעת סלה,תנא דבי ר"א בן יעקב כל מקום שנאמר נצח סלה ועד אין לו הפסק עולמית נצח דכתיב (ישעיהו נז, טז) כי לא לעולם אריב ולא לנצח אקצוף,סלה דכתיב (תהלים מח, ט) כאשר שמענו כן ראינו בעיר ה' צבאות בעיר אלהינו אלהים יכוננה עד עולם סלה ועד דכתיב (שמות טו, יח) ה' ימלוך לעולם ועד:,(סימן ענקים לחייו לוחות חרות): א"ר (אליעזר) מאי דכתיב (משלי א, ט) וענקים לגרגרותיך אם משים אדם עצמו כענק זה שרף על הצואר ונראה ואינו נראה תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,ואמר ר"א מאי דכתיב (שיר השירים ה, יג) לחיו כערוגת הבשם אם משים אדם עצמו כערוגה זו שהכל דשין בה וכבושם זה שהכל מתבשמין בה תלמודו מתקיים ואם לאו אין תלמודו מתקיים,וא"ר מ"ד (שמות לא, יח) לוחות אבן אם אדם משים עצמו את לחייו כאבן זו שאינה נמחית תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,וא"ר (אליעזר) מאי דכתיב (שמות לב, טז) חרות על הלוחות אלמלי לא נשתברו לוחות הראשונות לא נשתכחה תורה מישראל,רב אחא בר יעקב אמר אין כל אומה ולשון שולטת בהן שנאמר חרות אל תיקרי חרות אלא חירות,אמר רב מתנה מאי דכתיב (במדבר כא, יח) וממדבר מתנה אם משים אדם עצמו כמדבר זה שהכל דשין בו תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו,רבא בריה דרב יוסף בר חמא הוה ליה מלתא לרב יוסף בהדיה כי מטא מעלי יומא דכיפורי אמר איזיל ואפייסיה אזל אשכחיה לשמעיה דקא מזיג ליה כסא אמר ליה הב לי ואימזגיה אנא יהב ליה מזגיה כדטעמיה אמר דמי האי מזיגא למזיגא דרבא בריה דרב יוסף בר חמא א"ל אנא הוא,א"ל לא תתיב אכרעיך עד דמפרשת לי הני קראי מאי דכתיב וממדבר מתנה וממתנה נחליאל ומנחליאל במות ומבמות הגיא,א"ל אם אדם משים עצמו כמדבר זה שהכל דשין בו תורה ניתנה לו במתנה וכיון שניתנה לו במתנה נחלו אל שנאמר וממתנה נחליאל וכיון שנחלו אל עולה לגדולה שנאמר ומנחליאל במות,ואם מגיס לבו הקדוש ברוך הוא משפילו שנאמר ומבמות הגיא ואם חוזר בו הקב"ה מגביהו שנאמר (ישעיהו מ, ד) כל גיא ינשא,אמר רב הונא מ"ד (תהלים סח, יא) חיתך ישבו בה תכין בטובתך לעני אלהים אם אדם משים עצמו כחיה זו שדורסת ואוכלת ואיכא דאמרי שמסרחת ואוכלת תלמודו מתקיים בידו ואם לאו אין תלמודו מתקיים בידו ואם עושה כן הקדוש ברוך הוא עושה לו סעודה בעצמו שנאמר תכין בטובתך לעני אלהים,א"ר חייא בר אבא א"ר יוחנן מאי דכתיב (משלי כז, יח) נוצר תאנה יאכל פריה למה נמשלו דברי תורה כתאנה מה תאנה זו | 54a. bShe kicked himand bsaid to him: Isn’t it written as follows: “Ordered in all things and secure”(ii Samuel 23:5), which indicates that bifthe Torah bis ordered in your 248 limbs,i.e., if you exert your entire body in studying it, bit will be secure, and if not, it will not be secure.The Gemara relates that bit wassimilarly btaughtin a ibaraita /i: bRabbi Eliezer had a student who would study quietly,and bafter three years he forgot his studies. /b,Incidental to the story cited above involving a student of Rabbi Eliezer, the Gemara cites the following episode: bIt was taughtin a ibaraita /i: bRabbi Eliezer had a student who was liable forthe punishment of death by bburning,for his sins bagainst God,but the Rabbis bsaid: Let himalone and do not punish him as he deserves, because bhe served a great person. /b,The Gemara cites instructions issued by Shmuel that are similar to those of Berurya. bShmuel said to Rav Yehuda: Keen scholar [ ishina /i], open your mouth and readfrom the Torah, bopen your mouth and studythe Talmud, bin order thatyour studies bshould endure in you andthat byou should live a long life, as it is stated: “For they are life to those who find them, and health to all their flesh”(Proverbs 4:22). bDo not read: “To those who find them [ ilemotzeihem /i],” butrather b“to those who express them [ ilemotzi’eihem /i],” withtheir bmouth. /b,The Gemara cites additional instructions issued by Shmuel: bShmuel said to Rav Yehuda,his beloved student: bKeen scholar, grab and eat, grab and drink, as the world from which we are departing is like a wedding feast,whose joy is only temporary, and one who does not take pleasure in it now will not be able to do so in the future.,Similarly, bRav said to Rav Hamnuna: My son, if you havemoney, bdo well for yourself.There is no point waiting, bas there is no pleasure in the netherworld, and death does not tarry. And if you say: I willsave up in order to bleave for my children, who told you the law of the netherworld,i.e., how do you know which of you will die first ( iArukh /i)? bPeople are similar to grass of the field,in that bthese blossom,i.e., grow, and their actions are blessed, band these witherand die.,Having expounded the verse “For they are life to those who find them” as referring to the Torah, the Gemara cites another teaching related to this verse that praises the Torah. bRabbi Yehoshua ben Levi said: One who is walking along the way without a companionand is afraid bshould engage in Torahstudy, bas it is statedwith regard to the words of Torah: b“For they shall be a graceful wreath [ ilivyat ḥen /i]for your head, and chains about your neck” (Proverbs 1:9). The word ilivyatis understood here as a reference to ilevaya /i, accompaniment, so that the verse is interpreted to mean that Torah is a graceful accompaniment to one who is traveling., bOne who feelspain bin his head should engage in Torahstudy, bas it is stated: “For they shall be a graceful wreath for your head.” One who feelspain bin his throat should engage in Torahstudy, bas it is stated: “And chains about your neck.” One who feelspain bin his intestines should engage in Torahstudy, bas it is stated: “It shall be health to your navel”(Proverbs 3:8). bOne who feelspain bin his bones should engage in Torahstudy, bas it is stated: “And marrow to your bones”(Proverbs 3:8). bOne who feelspain bin his entire body should engage in Torahstudy, bas it is stated: “And health to all their flesh”(Proverbs 4:22)., bRav Yehuda, son of Rabbi Ḥiyya, said: Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that when ba person gives a drug to his fellow, it is good for thispart of his body band it is harmful to thatother part of his body. bButthe attribute of bthe Holy One, Blessed be He, is not so; He gave the Torah to the Jewish people,and bit is a drug of life for one’s entire body, as it is stated: “And health to all their flesh.” /b,The Gemara continues with praise for Torah study and knowledge. bRav Ami said: What isthe meaning of bthat which is written: “For it is a pleasant thing if you keep them within you; let them be firmly attached together to your lips”(Proverbs 22:18)? bWhen are words of Torah pleasant? When you keep them within youand know them. bAnd when will you keep them within you? When they will be attached together to your lips,i.e., when you articulate them audibly and expound them., bRabbi Zeira saidthat this idea is derived bfrom here: “A man has joy in the answer of his mouth; and a word in due season, how good it is”(Proverbs 15:23). bWhen does a man have joy? When an answerrelated to Torah study bis in his mouth. Another version: When does a man have joy in the answer of his mouth? Whenhe experiences the fulfillment of: bA word in due season, how good it is,i.e., when he knows when and how to address each issue., bRabbi Yitzḥak saidthat this idea is derived bfrom here: “But the matter is very near to you, in your mouth and in your heart, that you may do it”(Deuteronomy 30:14). bWhenis it bvery near to you? When it is in your mouth and in your heart, that you may do it,i.e., when you articulate your Torah study., bRava saidthat this idea is actually derived bfrom here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah”(Psalms 21:3). bWhen have You given him his heart’s desire? When You have not withheld the request of his lips, Selah,i.e., when he converses in words of Torah., bRava raised aninternal bcontradictionin that very verse: In the beginning of the verse bit is written: “You have given him his heart’s desire,”implying that it is enough for one to request in his heart, whereas in the end of the verse bit is written: “And You have not withheld the request of his lips, Selah,”indicating that one must express his prayers verbally. Rava himself resolved the contradiction: If one bis fortunate, “You have given him his heart’s desire,”even if he does not give verbal expression to his wants. But if he bis not fortunate,at least b“You have not withheld the request of his lips, Selah.” /b,With regard to the end of this verse, a Sage bof the school of Rabbi Eliezer ben Ya’akov taughtthe following ibaraita /i: bWherever it states inetzaḥ/b, bSelah,or iva’ed/b, the matter bwill never cease. iNetzaḥ /i, as it is written: “For I will not contend forever; neither will I be eternally [ ilanetzaḥ /i] angry”(Isaiah 57:16), which demonstrates that inetzaḥbears a similar meaning to forever., bSelah, as it is written: “As we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God; may God establish it forever, Selah”(Psalms 48:9), which demonstrates that Selah means forever. iVa’ed /i, as it is written: “The Lord shall reign forever and ever [ iva’ed /i]”(Exodus 15:18).,In light of the previous discussion, the Gemara cites several expositions of verses proposed by Rabbi Eliezer, while first providing them with a bmnemonic: Chains, cheeks, tablets, engraved. Rabbi Eliezer said: What isthe meaning of bthat which is written: “And chains about your neck”(Proverbs 1:9)? bIf a person makes himself like a chain that hangs loosely on the neck,i.e., if a scholar is not pushy and disruptive to others, bandhe is also bseen but not seen,i.e., just as a chain is covered by clothes and hair, so too, the scholar does not let himself be seen, bhisTorah bstudy will endure. But if not,if he acts in a rude and arrogant manner, bhisTorah bstudy will not endure. /b, bAnd Rabbi Eliezeralso bsaid: What isthe meaning of bthat which is written: “His cheeks are like a bed of spices”(Song of Songs 5:13)? bIf a person makes himselfhumble blike thisgarden bbed upon which everyone treads, and like this spice with which everyone perfumes himself,i.e., which benefits not only the one who wears it, bhisTorah bstudy will endure. But if not, hisTorah bstudy will not endure. /b, bAnd Rabbi Eliezerfurther bsaid: What isthe meaning of bthat which is written: “Tablets [ iluḥot /i] of stone”(Exodus 31:18)? bIf a person makes his cheeks [ ileḥayav /i] like this stone that does not wear away, hisTorah bstudy will endure. But if not,i.e., if he is not diligent in his studies, bhisTorah bstudy will not endure. /b, bAnd,lastly, bRabbi Eliezer said: What isthe meaning of bthat which is written:“And the tablets were the work of God, and the writing was the writing of God, bengraved upon the tablets”(Exodus 32:16)? This teaches that bhad the first tablets,the subject of this verse, bnot been broken, the Torah would never have been forgotten from the Jewish people,as the Torah would have been engraved upon their hearts., bRav Aḥa bar Ya’akov said:Had the tablets not been broken, bno nation or tongue wouldever bhave ruled over them, as it is stated: “Engraved /b”; bdo not readit bengraved[iḥarut]butrather bfreedom [ iḥeirut /i]. /b,Similarly, bRav Mattana said: What isthe meaning of bthat which is written:“The well that the princes dug out, that the nobles of the people delved, with the scepter, with their staves. bAnd from the wilderness they went to Mattanah”(Numbers 21:18)? bIf a person makes himselfhumble blike this wilderness,which is open to all and bupon which everyone treads, hisTorah bstudy will endureand be given to him as a gift [ imattana /i]. bAnd if not, hisTorah bstudy will not endure. /b,The Gemara relates that bRav Yosef had a grievance against Rava, son of Rav Yosef bar Ḥama,who is usually referred to in the Gemara simply as Rava, and as a result of the grievance the two would never meet. bWhen the eve of Yom Kippur arrived,Rava bsaid: I will go and appease him. He went and foundRav Yosef’s battendant mixing him a cupof wine. bHe said tothe attendant: bGiveit bto me, and I will mixit. bHe gave it toRava, and Rava bmixed it.Rav Yosef was blind and could not see his visitor, but bwhen he tastedthe wine bhe said: This mixture is similar to the mixtureof bRava, son of Rav Yosef bar Ḥama,who would add extra water to the wine. Rava bsaid to him: It is I. /b,Rav Yosef bsaid to him: Do not sit on your knees until you have explained these verses to me: What isthe meaning of bthat which is written: “And from the wilderness to Mattanah; and from Mattanah to Nahaliel; and from Nahaliel to Bamoth; and from Bamoth to the valleyin the field of Moab, to the top of Pisgah, which looks out toward the desert” (Numbers 21:19–20)?,Rava bsaid to him: If a person makes himselfhumble blike this wilderness,which is open to all and bupon which everyone treads, the Torah will be given to him as a gift [ imattana /i]. And once it is given to him as a gift, he inherits it [ ineḥalo /i]and bGod [ iEl /i]makes it His inheritance, bas it is stated: “And from Mattanah to Nahaliel.” And once God has made it His inheritance, he rises to greatness, as it is stated: “And from Nahaliel to Bamoth,”which means heights., bAnd if he becomes haughty, the Holy One, Blessed be He, lowers him, as it is stated: “And from Bamoth to the valley.” And if he repents, the Holy One, Blessed be He, raises himback bup, as it is stated: “Every valley shall be exalted”(Isaiah 40:4)., bRav Huna said: What isthe meaning of bthat which is written: “Your flock found a dwelling in it; You, O God, prepare of Your goodness for the poor”(Psalms 68:11)? bIf a person makes himself like an animal that tramplesits prey band eatsit immediately, without being particular about its food, i.e., if a scholar immediately reviews what he has heard from his teacher; band some say,like an animal bthat soils and eats,i.e., if a scholar is not particular about maintaining his honor during his Torah study, just as an animal is not particular about the quality of its food, bhisTorah bstudy will endure. And if not, hisTorah bstudy will not endure. And if he does so, the Holy One, Blessed be He, will Himself prepare him a feast, as it is stated: “You, O God, prepare of Your goodness for the poor,”indicating that God in His goodness will Himself prepare a feast for that pauper., bRabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: What isthe meaning of bthat which is written: “He who guards the fig tree shall eat its fruit”(Proverbs 27:18)? bWhy were matters of Torah compared to a fig tree? Just as this fig tree, /b |
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40. Origen, On First Principles, 2.9.7, 3.1.16-3.1.21 (3rd cent. CE - 3rd cent. CE)
| 2.9.7. But even holy Scripture does not appear to me to be altogether silent on the nature of this secret, as when the Apostle Paul, in discussing the case of Jacob and Esau, says: For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calls, it was said, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated. And after that, he answers himself, and says, What shall we say then? Is there unrighteousness with God? And that he might furnish us with an opportunity of inquiring into these matters, and of ascertaining how these things do not happen without a reason, he answers himself, and says, God forbid. For the same question, as it seems to me, which is raised concerning Jacob and Esau, may be raised regarding all celestial and terrestrial creatures, and even those of the lower world as well. And in like manner it seems to me, that as he there says, The children being not yet born, neither having done any good or evil, so it might also be said of all other things, When they were not yet created, neither had yet done any good or evil, that the decree of God according to election may stand, that (as certain think) some things on the one hand were created heavenly, some on the other earthly, and others, again, beneath the earth, not of works (as they think), but of Him who calls, what shall we say then, if these things are so? Is there unrighteousness with God? God forbid. As, therefore, when the Scriptures are carefully examined regarding Jacob and Esau, it is not found to be unrighteousness with God that it should be said, before they were born, or had done anything in this life, the elder shall serve the younger; and as it is found not to be unrighteousness that even in the womb Jacob supplanted his brother, if we feel that he was worthily beloved by God, according to the deserts of his previous life, so as to deserve to be preferred before his brother; so also is it with regard to heavenly creatures, if we notice that diversity was not the original condition of the creature, but that, owing to causes that have previously existed, a different office is prepared by the Creator for each one in proportion to the degree of his merit, on this ground, indeed, that each one, in respect of having been created by God an understanding, or a rational spirit, has, according to the movements of his mind and the feelings of his soul, gained for himself a greater or less amount of merit, and has become either an object of love to God, or else one of dislike to Him; while, nevertheless, some of those who are possessed of greater merit are ordained to suffer with others for the adorning of the state of the world, and for the discharge of duty to creatures of a lower grade, in order that by this means they themselves may be participators in the endurance of the Creator, according to the words of the apostle: For the creature was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope. Keeping in view, then, the sentiment expressed by the apostle, when, speaking of the birth of Esau and Jacob, he says, Is there unrighteousness with God? God forbid, I think it right that this same sentiment should be carefully applied to the case of all other creatures, because, as we formerly remarked, the righteousness of the Creator ought to appear in everything. And this, it appears to me, will be seen more clearly at last, if each one, whether of celestial or terrestrial or infernal beings, be said to have the causes of his diversity in himself, and antecedent to his bodily birth. For all things were created by the Word of God, and by His Wisdom, and were set in order by His Justice. And by the grace of His compassion He provides for all men, and encourages all to the use of whatever remedies may lead to their cure, and incites them to salvation. 3.1.16. There is next brought before us that declaration uttered by the Saviour in the Gospel: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest they should happen to be converted, and their sins be forgiven them. On which our opponent will remark: If those who shall hear more distinctly are by all means to be corrected and converted, and converted in such a manner as to be worthy of receiving the remission of sins, and if it be not in their own power to hear the word distinctly, but if it depend on the Instructor to teach more openly and distinctly, while he declares that he does not proclaim to them the word with clearness, lest they should perhaps hear and understand, and be converted, and be saved, it will follow, certainly, that their salvation is not dependent upon themselves. And if this be so, then we have no free-will either as regards salvation or destruction. Now were it not for the words that are added, Lest perhaps they should be converted, and their sins be forgiven them, we might be more inclined to return the answer, that the Saviour was unwilling that those individuals whom He foresaw would not become good, should understand the mysteries of the kingdom of heaven, and that therefore He spoke to them in parables; but as that addition follows, Lest perhaps they should be converted, and their sins be forgiven them, the explanation is rendered more difficult. And, in the first place, we have to notice what defense this passage furnishes against those heretics who are accustomed to hunt out of the Old Testament any expressions which seem, according to their view, to predicate severity and cruelty of God the Creator, as when He is described as being affected with the feeling of vengeance or punishment, or by any of those emotions, however named, from which they deny the existence of goodness in the Creator; for they do not judge of the Gospels with the same mind and feelings, and do not observe whether any such statements are found in them as they condemn and censure in the Old Testament. For manifestly, in the passage referred to, the Saviour is shown, as they themselves admit, not to speak distinctly, for this very reason, that men may not be converted, and when converted, receive the remission of sins. Now, if the words be understood according to the letter merely, nothing less, certainly, will be contained in them than in those passages which they find fault with in the Old Testament. And if they are of opinion that any expressions occurring in such a connection in the New Testament stand in need of explanation, it will necessarily follow that those also occurring in the Old Testament, which are the subject of censure, may be freed from aspersion by an explanation of a similar kind, so that by such means the passages found in both Testaments may be shown to proceed from one and the same God. But let us return, as we best may, to the question proposed. 3.1.16. There was after this the passage from the Gospel, where the Saviour said, that for this reason did He speak to those without in parables, that seeing they may not see, and hearing they may not understand; lest they should be converted, and their sins be forgiven them. Now, our opponent will say, If some persons are assuredly converted on hearing words of greater clearness, so that they become worthy of the remission of sins, and if it does not depend upon themselves to hear these words of greater clearness, but upon him who teaches, and he for this reason does not announce them to them more distinctly, lest they should see and understand, it is not within the power of such to be saved; and if so, we are not possessed of free-will as regards salvation and destruction. Effectual, indeed, would be the reply to such arguments, were it not for the addition, Lest they should be converted, and their sins be forgiven them,— namely, that the Saviour did not wish those who were not to become good and virtuous to understand the more mystical (parts of His teaching), and for this reason spoke to them in parables; but now, on account of the words, Lest they should be converted, and their sins be forgiven them, the defense is more difficult. In the first place, then, we must notice the passage in its bearing on the heretics, who hunt out those portions from the Old Testament where is exhibited, as they themselves daringly assert, the cruelty of the Creator of the world in His purpose of avenging and punishing the wicked, or by whatever other name they wish to designate such a quality, so speaking only that they may say that goodness does not exist in the Creator; and who do not deal with the New Testament in a similar manner, nor in a spirit of candour, but pass by places similar to those which they consider censurable in the Old Testament. For manifestly, and according to the Gospel, is the Saviour shown, as they assert, by His former words, not to speak distinctly for this reason, that men might not be converted, and, being converted, might become deserving of the remission of sins: which statement of itself is nothing inferior to those passages from the Old Testament which are objected to. And if they seek to defend the Gospel, we must ask them whether they are not acting in a blameworthy manner in dealing differently with the same questions; and, while not stumbling against the New Testament, but seeking to defend it, they nevertheless bring a charge against the Old regarding similar points, whereas they ought to offer a defense in the same way of the passages from the New. And therefore we shall force them, on account of the resemblances, to regard all as the writings of one God. Come, then, and let us, to the best of our ability, furnish an answer to the question submitted to us. 3.1.17. We said formerly, when discussing the case of Pharaoh, that sometimes it does not lead to good results for a man to be cured too quickly, especially if the disease, being shut up within the inner parts of the body, rage with greater fierceness. Whence God, who is acquainted with secret things, and knows all things before they happen, in His great goodness delays the cure of such, and postpones their recovery to a remoter period, and, so to speak, cures them by not curing them, lest a too favourable state of health should render them incurable. It is therefore possible that, in the case of those to whom, as being without, the words of our Lord and Saviour were addressed, He, seeing from His scrutiny of the hearts and reins that they were not yet able to receive teaching of a clearer type, veiled by the covering of language the meaning of the profounder mysteries, lest perhaps, being rapidly converted and healed, i.e., having quickly obtained the remission of their sins, they should again easily slide back into the same disease which they had found could be healed without any difficulty. For if this be the case, no one can doubt that the punishment is doubled, and the amount of wickedness increased; since not only are the sins which had appeared to be forgiven repeated, but the court of virtue also is desecrated when trodden by deceitful and polluted beings, filled within with hidden wickedness. And what remedy can there ever be for those who, after eating the impure and filthy food of wickedness, have tasted the pleasantness of virtue, and received its sweetness into their mouths, and yet have again betaken themselves to the deadly and poisonous provision of sin? And who doubts that it is better for delay and a temporary abandonment to occur, in order that if, at some future time, they should happen to be satiated with wickedness, and the filth with which they are now delighted should become loathsome, the word of God may at last be appropriately made clear to them, and that which is holy be not given to the dogs, nor pearls be cast before swine, which will trample them under foot, and turn, moreover, and rend and assault those who have proclaimed to them the word of God? These, then, are they who are said to be without, undoubtedly by way of contrast with those who are said to be within, and to hear the word of God with greater clearness. And yet those who are without do hear the word, although it is covered by parables, and overshadowed by proverbs. There are others, also, besides those who are without, who are called Tyrians, and who do not hear at all, respecting whom the Saviour knew that they would have repented long ago, sitting in sackcloth and ashes, if the miracles performed among others had been done among them, and yet these do not hear those things which are heard even by those who are without: and I believe, for this reason, that the rank of such in wickedness was far lower and worse than that of those who are said to be without, i.e., who are not far from those who are within, and who have deserved to hear the word, although in parables; and because, perhaps, their cure was delayed to that time when it will be more tolerable for them on the day of judgment, than for those before whom those miracles which are recorded were performed, that so at last, being then relieved from the weight of their sins, they may enter with more ease and power of endurance upon the way of safety. And this is a point which I wish impressed upon those who peruse these pages, that with respect to topics of such difficulty and obscurity we use our utmost endeavour, not so much to ascertain clearly the solutions of the questions (for every one will do this as the Spirit gives him utterance), as to maintain the rule of faith in the most unmistakeable manner, by striving to show that the providence of God, which equitably administers all things, governs also immortal souls on the justest principles, (conferring rewards) according to the merits and motives of each individual; the present economy of things not being confined within the life of this world, but the pre-existing state of merit always furnishing the ground for the state that is to follow, and thus by an eternal and immutable law of equity, and by the controlling influence of Divine Providence, the immortal soul is brought to the summit of perfection. If one, however, were to object to our statement, that the word of preaching was purposely put aside by certain men of wicked and worthless character, and (were to inquire) why the word was preached to those over whom the Tyrians, who were certainly despised, are preferred in comparison (by which proceeding, certainly, their wickedness was increased, and their condemnation rendered more severe, that they should hear the word who were not to believe it), they must be answered in the following manner: God, who is the Creator of the minds of all men, foreseeing complaints against His providence, especially on the part of those who say, How could we believe when we neither beheld those things which others saw, nor heard those words which were preached to others? In so far is the blame removed from us, since they to whom the word was announced, and the signs manifested, made no delay whatever, but became believers, overpowered by the very force of the miracles; wishing to destroy the grounds for complaints of this kind, and to show that it was no concealment of Divine Providence, but the determination of the human mind which was the cause of their ruin, bestowed the grace of His benefits even upon the unworthy and the unbelieving, that every mouth might indeed be shut, and that the mind of man might know that all the deficiency was on its own part, and none on that of God; and that it may, at the same time, be understood and recognised that he receives a heavier sentence of condemnation who has despised the divine benefits conferred upon him than he who has not deserved to obtain or hear them, and that it is a peculiarity of divine compassion, and a mark of the extreme justice of its administration, that it sometimes conceals from certain individuals the opportunity of either seeing or hearing the mysteries of divine power, lest, after beholding the power of the miracles, and recognising and hearing the mysteries of its wisdom, they should, on treating them with contempt and indifference, be punished with greater severity for their impiety. 3.1.17. We asserted also, when investigating the subject of Pharaoh, that sometimes a rapid cure is not for the advantage of those who are healed, if, after being seized by troublesome diseases, they should easily get rid of those by which they had been entangled. For, despising the evil as one that is easy of cure, and not being on their guard a second time against falling into it, they will be involved in it (again). Wherefore, in the case of such persons, the everlasting God, the Knower of secrets, who knows all things before they exist, in conformity with His goodness, delays sending them more rapid assistance, and, so to speak, in helping them does not help, the latter course being to their advantage. It is probable, then, that those without, of whom we are speaking, having been foreseen by the Saviour, according to our supposition, as not (likely) to prove steady in their conversion, if they should hear more clearly the words that were spoken, were (so) treated by the Saviour as not to hear distinctly the deeper (things of His teaching), lest, after a rapid conversion, and after being healed by obtaining remission of sins, they should despise the wounds of their wickedness, as being slight and easy of healing, and should again speedily relapse into them. And perhaps also, suffering punishment for their former transgressions against virtue, which they had committed when they had forsaken her, they had not yet filled up the (full) time; in order that, being abandoned by the divine superintendence, and being filled to a greater degree by their own evils which they had sown, they may afterwards be called to a more stable repentance; so as not to be quickly entangled again in those evils in which they had formerly been involved when they treated with insolence the requirements of virtue, and devoted themselves to worse things. Those, then, who are said to be without (manifestly by comparison with those within), not being very far from those within, while those within hear clearly, do themselves hear indistinctly, because they are addressed in parables; but nevertheless they do hear. Others, again, of those without, who are called Tyrians, although it was foreknown that they would have repented long ago, sitting in sackcloth and ashes, had the Saviour come near their borders, do not hear even those words which are heard by those without (being, as is probable, very far inferior in merit to those without ), in order that at another season, after it has been more tolerable for them than for those who did not receive the word (among whom he mentioned also the Tyrians), they may, on hearing the word at a more appropriate time, obtain a more lasting repentance. But observe whether, besides our desire to investigate (the truth), we do not rather strive to maintain an attitude of piety in everything regarding God and His Christ, seeing we endeavour by every means to prove that, in matters so great and so peculiar regarding the varied providence of God, He takes an oversight of the immortal soul. If, indeed, one were to inquire regarding those things that are objected to, why those who saw wonders and who heard divine words are not benefited, while the Tyrians would have repented if such had been performed and spoken among them; and should ask, and say, Why did the Saviour proclaim such to these persons, to their own hurt, that their sin might be reckoned to them as heavier? We must say, in answer to such an one, that He who understands the dispositions of all those who find fault with His providence— (alleging) that it is owing to it that they have not believed, because it did not permit them to see what it enabled others to behold, and did not arrange for them to hear those words by which others, on hearing them, were benefited — wishing to prove that their defense is not founded on reason, He grants those advantages which those who blame His administration asked; in order that, after obtaining them, they may notwithstanding be convicted of the greatest impiety in not having even then yielded themselves to be benefited, and may cease from such audacity; and having been made free in respect to this very point, may learn that God occasionally, in conferring benefits upon certain persons, delays and procrastinates, not conferring the favour of seeing and hearing those things which, when seen and heard, would render the sin of those who did not believe, after acts so great and peculiar, heavier and more serious. 3.1.18. Let us now look to the expression, It is not of him that wills, nor of him that runs, but of God that shows mercy. For our opponents assert, that if it does not depend upon him that wills, nor on him that runs, but on God that shows mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e., neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz., to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. 3.1.18. Let us look next at the passage: So, then, it is not of him that wills, nor of him that runs, but of God that shows mercy. For they who find fault say: If it is not of him that wills, nor of him that runs, but of God that shows mercy, salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who shows mercy when he pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give (perhaps) a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz., to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defense which I think we can offer to the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy. Solomon says in the book of Psalms (for the Song of Degrees is his, from which we shall quote the words): Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman wakes in vain: not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the (mere) human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus — for these things are accomplished with the assistance of God — it is well said that it is not of him that wills, nor of him that runs, but of God that shows mercy. As if also it were said with regard to husbandry what also is actually recorded: I planted, Apollos watered; and God gave the increase. So then neither is he that plants anything, neither he that waters; but God that gives the increase. Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour? — since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that it is not of him that wills, nor of him that runs, but of God that shows mercy. For if in the manner which they imagine we must explain the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy, the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the Churches: it is in vain also that we give ourselves up to desire better things, and in vain also (to attempt) to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage. 3.1.19. Besides these, there is the passage, Both to will and to do are of God. And some assert that, if to will be of God, and to do be of God, and if, whether we will evil or do evil, these (movements) come to us from God, then, if so, we are not possessed of free-will. But again, on the other hand, when we will better things, and do things that are more excellent, seeing that willing and doing are from God, it is not we who have done the more excellent things, but we only appeared (to perform them), while it was God that bestowed them; so that even in this respect we do not possess free-will. Now to this we have to answer, that the language of the apostle does not assert that to will evil is of God, or to will good is of Him (and similarly with respect to doing better and worse); but that to will in a general way, and to run in a general way, (are from Him). For as we have from God (the property) of being living things and human beings, so also have we that of willing generally, and, so to speak, of motion in general. And as, possessing (the property) of life and of motion, and of moving, e.g., these members, the hands or the feet, we could not rightly say that we had from God this species of motion, whereby we moved to strike, or destroy, or take away another's goods, but that we had received from Him simply the generic power of motion, which we employed to better or worse purposes; so we have obtained from God (the power) of acting, in respect of our being living things, and (the power) to will from the Creator while we employ the power of will, as well as that of action, for the noblest objects, or the opposite. 3.1.20. Still the declaration of the apostle will appear to drag us to the conclusion that we are not possessed of freedom of will, in which, objecting against himself, he says, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? For it will be said: If the potter of the same lump make some vessels to honour and others to dishonour, and God thus form some men for salvation and others for ruin, then salvation or ruin does not depend upon ourselves, nor are we possessed of free-will. Now we must ask him who deals so with these passages, whether it is possible to conceive of the apostle as contradicting himself. I presume, however, that no one will venture to say so. If, then, the apostle does not utter contradictions, how can he, according to him who so understands him, reasonably find fault, censuring the individual at Corinth who had committed fornication, or those who had fallen away, and had not repented of the licentiousness and impurity of which they had been guilty? And how can he bless those whom he praises as having done well, as he does the house of Onesiphorus in these words: The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant to him that he may find mercy of the Lord in that day. It is not consistent for the same apostle to blame the sinner as worthy of censure, and to praise him who had done well as deserving of approval; and again, on the other hand, to say, as if nothing depended on ourselves, that the cause was in the Creator why the one vessel was formed to honour, and the other to dishonour. And how is this statement correct: For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad, since they who have done evil have advanced to this pitch of wickedness because they were created vessels unto dishonour, while they that have lived virtuously have done good because they were created from the beginning for this purpose, and became vessels unto honour? And again, how does not the statement made elsewhere conflict with the view which these persons draw from the words which we have quoted (that it is the fault of the Creator that one vessel is in honour and another in dishonour), viz., that in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work; for if he who purges himself becomes a vessel unto honour, and he who allows himself to remain unpurged becomes a vessel unto dishonour, then, so far as these words are concerned, the Creator is not at all to blame. For the Creator makes vessels of honour and vessels of dishonour, not from the beginning according to His foreknowledge, since He does not condemn or justify beforehand according to it; but (He makes) those into vessels of honour who purged themselves, and those into vessels of dishonour who allowed themselves to remain unpurged: so that it results from older causes (which operated) in the formation of the vessels unto honour and dishonour, that one was created for the former condition, and another for the latter. But if we once admit that there were certain older causes (at work) in the forming of a vessel unto honour, and of one unto dishonour, what absurdity is there in going back to the subject of the soul, and (in supposing) that a more ancient cause for Jacob being loved and for Esau being hated existed with respect to Jacob before his assumption of a body, and with regard to Esau before he was conceived in the womb of Rebecca? 3.1.21. And at the same time, it is clearly shown that, as far as regards the underlying nature, as there is one (piece of) clay which is under the hands of the potter, from which piece vessels are formed unto honour and dishonour; so the one nature of every soul being in the hands of God, and, so to speak, there being (only) one lump of reasonable beings, certain causes of more ancient date led to some being created vessels unto honour, and others vessels unto dishonour. But if the language of the apostle convey a censure when he says, Nay but, O man, who are you that replies against God? it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, Who are you that replies against God? Such an one, e.g., as Moses was, For Moses spoke, and God answered him with a voice; and as God answers Moses, so does a saint also answer God. But he who does not possess this confidence, manifestly, either because he has lost it, or because he investigates these matters not from a love of knowledge, but from a desire to find fault, and who therefore says, Why does He yet find fault? For who has resisted His will? would merit the language of censure, which says, Nay but, O man, who are you that replies against God? |
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