1. Hebrew Bible, Deuteronomy, 9.5 (9th cent. BCE - 3rd cent. BCE)
| 9.5. לֹא בְצִדְקָתְךָ וּבְיֹשֶׁר לְבָבְךָ אַתָּה בָא לָרֶשֶׁת אֶת־אַרְצָם כִּי בְּרִשְׁעַת הַגּוֹיִם הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישָׁם מִפָּנֶיךָ וּלְמַעַן הָקִים אֶת־הַדָּבָר אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב׃ | 9.5. Not for thy righteousness, or for the uprightness of thy heart, dost thou go in to possess their land; but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that He may establish the word which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob." |
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2. Hebrew Bible, Exodus, 3.6, 19.15 (9th cent. BCE - 3rd cent. BCE)
| 3.6. וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ | 3.6. Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" |
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3. Hebrew Bible, Leviticus, 18.13 (9th cent. BCE - 3rd cent. BCE)
| 18.13. עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃ | 18.13. Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman." |
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4. Hebrew Bible, Numbers, 21.18 (9th cent. BCE - 3rd cent. BCE)
| 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ | 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;" |
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5. Hebrew Bible, Psalms, 1.5, 16.8-16.11, 109.1, 110.4, 117.22 (9th cent. BCE - 3rd cent. BCE)
| 1.5. עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים׃ 16.8. שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד כִּי מִימִינִי בַּל־אֶמּוֹט׃ 16.9. לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף־בְּשָׂרִי יִשְׁכֹּן לָבֶטַח׃ 16.11. תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃ 109.1. לַמְנַצֵּחַ לְדָוִד מִזְמוֹר אֱלֹהֵי תְהִלָּתִי אַל־תֶּחֱרַשׁ׃ 109.1. וְנוֹעַ יָנוּעוּ בָנָיו וְשִׁאֵלוּ וְדָרְשׁוּ מֵחָרְבוֹתֵיהֶם׃ 110.4. נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃ | 1.5. Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous." 16.8. I have set the LORD always before me; Surely He is at my right hand, I shall not be moved." 16.9. Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety;" 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit." 16.11. Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore." 109.1. For the Leader. A Psalm of David. O God of my praise, keep not silence;" 110.4. The LORD hath sworn, and will not repent: 'Thou art a priest for ever After the manner of Melchizedek.'" |
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6. Hebrew Bible, 2 Kings, 2.12 (8th cent. BCE - 5th cent. BCE)
| 2.12. וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃ | 2.12. And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces." |
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7. Hebrew Bible, Jeremiah, 16.2 (8th cent. BCE - 5th cent. BCE)
| 16.2. לֹא־תִקַּח לְךָ אִשָּׁה וְלֹא־יִהְיוּ לְךָ בָּנִים וּבָנוֹת בַּמָּקוֹם הַזֶּה׃ 16.2. הֲיַעֲשֶׂה־לּוֹ אָדָם אֱלֹהִים וְהֵמָּה לֹא אֱלֹהִים׃ | 16.2. Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place." |
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8. Dead Sea Scrolls, Damascus Covenant, 5.8, 6.3, 8.14 (2nd cent. BCE - 1st cent. CE)
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9. Dead Sea Scrolls, War Scroll, 1.5, 18.1 (2nd cent. BCE - 1st cent. CE)
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10. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 5.8, 6.3, 8.14 (2nd cent. BCE - 1st cent. CE)
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11. Septuagint, 2 Maccabees, 7.9, 7.14, 7.23, 7.29, 7.36, 12.43-12.45 (2nd cent. BCE - 2nd cent. BCE)
| 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' 12.44. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.' 12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.' |
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12. Septuagint, 4 Maccabees, 7.1, 7.5, 7.9 (2nd cent. BCE - 2nd cent. BCE)
| 7.1. For like a most skilful pilot, the reason of our father Eleazar steered the ship of religion over the sea of the emotions 7.9. You, father, strengthened our loyalty to the law through your glorious endurance, and you did not abandon the holiness which you praised, but by your deeds you made your words of divine philosophy credible. |
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13. Anon., 2 Baruch, 51.11-51.12, 54.15-54.16, 70.7, 73.1 (1st cent. CE - 2nd cent. CE)
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14. Josephus Flavius, Jewish Antiquities, 13.297, 17.41 (1st cent. CE - 1st cent. CE)
| 13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers. 17.41. For there was a certain sect of men that were Jews, who valued themselves highly upon the exact skill they had in the law of their fathers, and made men believe they were highly favored by God, by whom this set of women were inveigled. These are those that are called the sect of the Pharisees, who were in a capacity of greatly opposing kings. A cunning sect they were, and soon elevated to a pitch of open fighting and doing mischief. |
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15. Josephus Flavius, Jewish War, 2.8, 3.374 (1st cent. CE - 1st cent. CE)
| 2.8. 3. At these clamors Archelaus was provoked, but restrained himself from taking vengeance on the authors, on account of the haste he was in of going to Rome, as fearing lest, upon his making war on the multitude, such an action might detain him at home. Accordingly, he made trial to quiet the innovators by persuasion, rather than by force, and sent his general in a private way to them, and by him exhorted them to be quiet. 2.8. 1. But now came another accusation from the Jews against Archelaus at Rome, which he was to answer to. It was made by those ambassadors who, before the revolt, had come, by Varus’s permission, to plead for the liberty of their country; those that came were fifty in number, but there were more than eight thousand of the Jews at Rome who supported them. 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; |
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16. Mishnah, Eruvin, 6.1 (1st cent. CE - 3rd cent. CE)
| 6.1. One who lives in a courtyard with a non-Jew or with one who does not acknowledge the [principle of] eruv, behold this one restricts him [from making use of the eruv], the words of Rabbi Meir. Rabbi Eliezer ben Yaakov says: one can never restrict another [from making use of the eruv] unless there are two Jews who restrict each other." |
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17. 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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18. Mishnah, Parah, 3.7 (1st cent. CE - 3rd cent. CE)
| 3.7. If the cow refused to go out, they may not take out with it a black one lest people say, \"They slaughtered a black cow\" nor another red [cow] lest people say, \"They slaughtered two.\" Rabbi Yose says: it was not for this reason but because it is said \"And he shall bring her out\" by herself. The elders of Israel used to go first by foot to the Mount of Olives, where there was a place of immersion. The priest that was to burn the cow was (deliberately) made unclean on account of the Sadducees so that they should not be able to say, \"It can be done only by those on whom the sun has set.\"" |
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19. Mishnah, Tamid, 5.1 (1st cent. CE - 3rd cent. CE)
| 5.1. The superintendent said to them: Bless one blessing! And they blessed. They then read the Ten Commandments, the Shema, the “And it will be if you hearken” (the second paragraph of Shema) and Vayomer (the third paragraph of Shema), and they blessed the people with three blessings: Emet veYatziv, and Avodah, and the priestly benediction. On Shabbat they added a blessing to be said by the watch which was leaving." |
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20. Mishnah, Yevamot, 6.6 (1st cent. CE - 3rd cent. CE)
| 6.6. A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yoha ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28)." |
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21. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE)
| 4.6. The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands." |
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22. New Testament, 1 Corinthians, 15 (1st cent. CE - 1st cent. CE)
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23. New Testament, 2 Corinthians, 5.4 (1st cent. CE - 1st cent. CE)
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24. New Testament, Acts, 1.6-1.7, 2.22-2.31, 2.34-2.36, 3.13, 3.16-3.17, 4.11, 7.2, 7.52, 10.42, 14.22, 17.30-17.31, 22.1, 23.6-23.10, 24.15, 26.23 (1st cent. CE - 2nd cent. CE)
| 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 10.42. He charged us to preach to the people and to testify that this is he who is appointed by God as the Judge of the living and the dead. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 22.1. Brothers and fathers, listen to the defense which I now make to you. 23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged! 23.7. When he had said this, an argument arose between the Pharisees and Sadducees, and the assembly was divided. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. 23.9. A great clamor arose, and some of the scribes of the Pharisees part stood up, and contended, saying, "We find no evil in this man. But if a spirit or angel has spoken to him, let's not fight against God! 23.10. When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks. 24.15. having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust. 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles. |
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25. New Testament, Apocalypse, 20.4-20.6, 20.13-20.15 (1st cent. CE - 1st cent. CE)
| 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. 20.5. The rest of the dead didn't live until the thousand years were finished. This is the first resurrection. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire. |
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26. New Testament, John, 1.17, 1.45, 5.46-5.47, 7.19, 7.22-7.23, 20.17, 20.24-20.29 (1st cent. CE - 1st cent. CE)
| 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 7.19. Didn't Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me? 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.23. If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed. |
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27. New Testament, Luke, 3.22, 4.9-4.12, 6.33, 6.41, 7.1-7.10, 10.13, 10.25-10.28, 11.31-11.32, 12.29, 14.14, 16.8-16.13, 16.29-16.30, 17.4, 17.26-17.37, 18.29-18.30, 20.17, 20.27-20.44, 21.9-21.26, 21.28, 21.34, 21.36, 22.28-22.30, 23.28-23.31, 24.21 (1st cent. CE - 1st cent. CE)
| 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 10.13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 11.31. The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. 11.32. The men of Nineveh will stand up in the judgment with this generation, and will condemn it: for they repented at the preaching of Jonah, and behold, one greater than Jonah is here. 12.29. Don't seek what you will eat or what you will drink; neither be anxious. 14.14. and you will be blessed, because they don't have the resources to repay you. For you will be repaid in the resurrection of the righteous. 16.8. His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon. 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 17.4. If he sins against you seven times in the day, and seven times turns again, saying, 'I repent,' you shall forgive him. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.27. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. 17.28. Likewise, even as it happened in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 17.29. but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky, and destroyed them all. 17.30. It will be the same way in the day that the Son of Man is revealed. 17.31. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. 17.32. Remember Lot's wife! 17.33. Whoever seeks to save his life loses it, but whoever loses his life preserves it. 17.34. I tell you, in that night there will be two people in one bed. The one will be taken, and the other will be left. 17.35. There will be two women grinding together. The one will be taken, and the other will be left. 17.37. They answering, asked him, "Where, Lord?"He said to them, "Where the body is, there will the vultures also be gathered together. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake 18.30. who will not receive many times more in this time, and in the world to come, eternal life. 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.27. Some of the Sadducees came to him, those who deny that there is a resurrection. 20.28. They asked him, "Teacher, Moses wrote to us that if a man's brother dies having a wife, and he is childless, his brother should take the wife, and raise up children for his brother. 20.29. There were therefore seven brothers. The first took a wife, and died childless. 20.30. The second took her as wife, and he died childless. 20.31. The third took her, and likewise the seven all left no children, and died. 20.32. Afterward the woman also died. 20.33. Therefore in the resurrection whose wife of them will she be? For the seven had her as a wife. 20.34. Jesus said to them, "The sons of this age marry, and are given in marriage. 20.35. But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection. 20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him. 20.39. Some of the scribes answered, "Teacher, you speak well. 20.40. They didn't dare to ask him any more questions. 20.41. He said to them, "Why do they say that the Christ is David's son? 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand 20.43. Until I make your enemies the footstool of your feet."' 20.44. David therefore calls him Lord, so how is he his son? 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.17. You will be hated by all men for my name's sake. 21.18. Not a hair of your head will perish. 21.19. By your endurance you will win your lives. 21.20. But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.34. So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 21.36. Therefore be watchful all the time, asking that you may be counted worthy to escape all these things that will happen, and to stand before the Son of Man. 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. 23.28. But Jesus, turning to them, said, "Daughters of Jerusalem, don't weep for me, but weep for yourselves and for your children. 23.29. For behold, the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts that never nursed.' 23.30. Then they will begin to tell the mountains, 'Fall on us!' and to the hills, 'Cover us.' 23.31. For if they do these things in the green tree, what will be done in the dry? 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. |
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28. New Testament, Mark, 3.33-3.35, 4.19, 6.1-6.6, 6.30-6.44, 7.1-7.13, 8.12, 9.10-9.12, 9.14-9.17, 10.29-10.30, 12.1-12.12, 12.18-12.37, 13.12-13.13, 13.19-13.20, 13.24 (1st cent. CE - 1st cent. CE)
| 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 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. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house. 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. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 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. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands? 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things. 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this. 8.12. He sighed deeply in his spirit, and said, "Why does this generation seek a sign? Most assuredly I tell you, no sign will be given to this generation. 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? 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 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. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away. 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. 12.35. Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? 12.36. For David himself said in the Holy Spirit, 'The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.' 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. 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. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light |
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29. New Testament, Matthew, 2.1-2.23, 3.7, 3.9, 4.6-4.7, 4.13, 5.21-5.48, 7.4-7.5, 8.5-8.13, 9.35, 10.6, 10.15, 10.21-10.23, 11.22-11.24, 12.9, 12.32, 12.36-12.37, 12.39, 12.41-12.42, 12.48-12.50, 13.22, 13.54-13.58, 14.1-14.9, 14.13-14.21, 15.1-15.9, 16.1, 16.4, 16.6, 16.11, 16.21-16.28, 18.15, 18.21, 19.3-19.9, 19.14, 19.28-19.29, 21.31-21.46, 22.23-22.30, 22.32-22.46, 23.3-23.37, 24.13-24.14, 24.19, 24.21-24.22, 26.25-26.31, 26.33, 26.36-26.49, 26.59, 27.1, 27.25, 27.43, 27.62, 28.15 (1st cent. CE - 1st cent. CE)
| 2.1. Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying 2.2. Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him. 2.3. When Herod the king heard it, he was troubled, and all Jerusalem with him. 2.4. Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born. 2.5. They said to him, "In Bethlehem of Judea, for thus it is written through the prophet 2.6. 'You Bethlehem, land of Judah, Are in no way least among the princes of Judah: For out of you shall come forth a governor, Who shall shepherd my people, Israel.' 2.7. Then Herod secretly called the wise men, and learned from them exactly what time the star appeared. 2.8. He sent them to Bethlehem, and said, "Go and search diligently for the young child. When you have found him, bring me word, so that I also may come and worship him. 2.9. They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was. 2.10. When they saw the star, they rejoiced with exceedingly great joy. 2.11. They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh. 2.12. Being warned in a dream that they shouldn't return to Herod, they went back to their own country another way. 2.13. Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him. 2.14. He arose and took the young child and his mother by night, and departed into Egypt 2.15. and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, "Out of Egypt I called my son. 2.16. Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. 2.17. Then that which was spoken by Jeremiah the prophet was fulfilled, saying 2.18. A voice was heard in Ramah, Lamentation, weeping and great mourning, Rachel weeping for her children; She wouldn't be comforted, Because they are no more. 2.19. But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying 2.20. Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child's life are dead. 2.21. He arose and took the young child and his mother, and came into the land of Israel. 2.22. But when he heard that Archelaus was reigning over Judea in the place of his father, Herod, he was afraid to go there. Being warned in a dream, he withdrew into the region of Galilee 2.23. and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets: "He will be called a Nazarene. 3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.13. Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 7.4. Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? 7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 10.6. Rather, go to the lost sheep of the house of Israel. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 10.21. 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. 10.22. You will be hated by all men for my name's sake, but he who endures to the end will be saved. 10.23. But when they persecute you in this city, flee into the next, for most assuredly I tell you, you will not have gone through the cities of Israel, until the Son of Man has come. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you. 12.9. He departed there, and went into their synagogue. 12.32. Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, neither in this world, nor in that which is to come. 12.36. I tell you that every idle word that men speak, they will give account of it in the day of judgment. 12.37. For by your words you will be justified, and by your words you will be condemned. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 12.48. But he answered him who spoke to him, "Who is my mother? Who are my brothers? 12.49. He stretched out his hand towards his disciples, and said, "Behold, my mother and my brothers! 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother. 13.22. What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 13.54. Coming into his own country, he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom, and these mighty works? 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 13.56. Aren't all of his sisters with us? Where then did this man get all of these things? 13.57. They were offended by him. But Jesus said to them, "A prophet is not without honor, except in his own country, and in his own house. 13.58. He didn't do many mighty works there because of their unbelief. 14.1. At that time, Herod the tetrarch heard the report concerning Jesus 14.2. and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him. 14.3. For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 14.4. For John said to him, "It is not lawful for you to have her. 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.6. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. 14.7. Whereupon he promised with an oath to give her whatever she should ask. 14.8. She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer. 14.9. The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying 15.2. Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.' 16.1. The Pharisees and Sadducees came, and testing him, asked him to show them a sign from heaven. 16.4. An evil and adulterous generation seeks after a sign, and there will be no sign given to it, except the sign of the prophet Jonah."He left them, and departed. 16.6. Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees. 16.11. How is it that you don't perceive that I didn't speak to you concerning bread? But beware of the yeast of the Pharisees and Sadducees. 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. 16.23. But he turned, and said to Peter, "Get behind me, Satan! You are a stumbling-block to me, for you are not setting your mind on the things of God, but on the things of men. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 16.25. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 16.26. For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life? 16.27. For the Son of Man will come in the glory of his Father with his angels, and then he will render to everyone according to his deeds. 16.28. Most assuredly I tell you, there are some standing here who will in no way taste of death, until they see the Son of Man coming in his kingdom. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times? 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her? 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 19.14. But Jesus said, "Allow the little children, and don't forbid them to come to me; for to such belongs the Kingdom of Heaven. 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. 21.31. Which of the two did the will of his father?"They said to him, "The first."Jesus said to them, "Most assuredly I tell you that the tax collectors and the prostitutes are entering into the Kingdom of God before you. 21.32. For John came to you in the way of righteousness, and you didn't believe him, but the tax collectors and the prostitutes believed him. When you saw it, you didn't even repent afterward, that you might believe him. 21.33. Hear another parable. There was a man who was a master of a household, who planted a vineyard, set a hedge about it, dug a winepress in it, built a tower, leased it out to farmers, and went into another country. 21.34. When the season for the fruit drew near, he sent his servants to the farmers, to receive his fruit. 21.35. The farmers took his servants, beat one, killed another, and stoned another. 21.36. Again, he sent other servants more than the first: and they treated them the same way. 21.37. But afterward he sent to them his son, saying, 'They will respect my son.' 21.38. But the farmers, when they saw the son, said among themselves, 'This is the heir. Come, let's kill him, and seize his inheritance.' 21.39. So they took him, and threw him out of the vineyard, and killed him. 21.40. When therefore the lord of the vineyard comes, what will he do to those farmers? 21.41. They told him, "He will miserably destroy those miserable men, and will lease out the vineyard to other farmers, who will give him the fruit in its season. 21.42. Jesus said to them, "Did you never read in the Scriptures, 'The stone which the builders rejected, The same was made the head of the corner. This was from the Lord. It is marvelous in our eyes?' 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 21.44. He who falls on this stone will be broken to pieces, but on whoever it will fall, it will scatter him as dust. 21.45. When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. 21.46. When they sought to seize him, they feared the multitudes, because they considered him to be a prophet. 22.23. On that day Sadducees (those who say that there is no resurrection) came to him. They asked him 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 22.25. Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother. 22.26. In like manner the second also, and the third, to the seventh. 22.27. After them all, the woman died. 22.28. In the resurrection therefore, whose wife will she be of the seven? For they all had her. 22.29. But Jesus answered them, "You are mistaken, not knowing the Scriptures, nor the power of God. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.32. 'I am the God of Abraham, and the God of Isaac, and the God of Jacob?' God is not the God of the dead, but of the living. 22.33. When the multitudes heard it, they were astonished at his teaching. 22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. Teacher, which is the greatest commandment in the law? 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. 22.41. Now while the Pharisees were gathered together, Jesus asked them a question 22.42. saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David. 22.43. He said to them, "How then does David in the Spirit call him Lord, saying 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' 22.45. If then David calls him Lord, how is he his son? 22.46. No one was able to answer him a word, neither dared any man from that day forth ask him any more questions. 23.3. All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. 23.4. For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. 23.5. But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments 23.6. and love the place of honor at feasts, the best seats in the synagogues 23.7. the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 23.11. But he who is greatest among you will be your servant. 23.12. Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted. 23.13. Woe to you, scribes and Pharisees, hypocrites! For you devour widows' houses, and as a pretense you make long prayers. Therefore you will receive greater condemnation. 23.14. But woe to you, scribes and Pharisees, hypocrites! Because you shut up the Kingdom of Heaven against men; for you don't enter in yourselves, neither do you allow those who are entering in to enter. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 23.16. Woe to you, you blind guides, who say, 'Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obligated.' 23.17. You blind fools! For which is greater, the gold, or the temple that sanctifies the gold? 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.19. You blind fools! For which is greater, the gift, or the altar that sanctifies the gift? 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 23.22. He who swears by heaven, swears by the throne of God, and by him who sits on it. 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 23.24. You blind guides, who strain out a gnat, and swallow a camel! 23.25. Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the platter, but within they are full of extortion and unrighteousness. 23.26. You blind Pharisee, first clean the inside of the cup and of the platter, that the outside of it may become clean also. 23.27. Woe to you, scribes and Pharisees, hypocrites! For you are like whitened tombs, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 23.28. Even so you also outwardly appear righteous to men, but inwardly you are full of hypocrisy and iniquity. 23.29. Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets, and decorate the tombs of the righteous 23.30. and say, 'If we had lived in the days of our fathers, we wouldn't have been partakers with them in the blood of the prophets.' 23.31. Therefore you testify to yourselves that you are sons of those who killed the prophets. 23.32. Fill up, then, the measure of your fathers. 23.33. You serpents, you offspring of vipers, how will you escape the judgment of Gehenna? 23.34. Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. 23.36. Most assuredly I tell you, all these things will come upon this generation. 23.37. Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not! 24.13. But he who endures to the end, the same will be saved. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 24.19. But woe to those who are with child and to nursing mothers in those days! 24.21. for then there will be great oppression, such as has not been from the beginning of the world until now, no, nor ever will be. 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. 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. 26.31. Then 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 of the flock will be scattered.' 26.33. But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble. 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.43. He came again and found them sleeping, for their eyes were heavy. 26.44. He left them again, went away, and prayed a third time, saying the same words. 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. 26.46. Arise, let's be going. Behold, he who betrays me is at hand. 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. 26.59. Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; 27.1. Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: 27.25. All the people answered, "May his blood be on us, and on our children! 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.' 27.62. Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day. |
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30. Anon., Acts of Paul, 9.13, 14.4, 14.6 (2nd cent. CE - 3rd cent. CE)
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31. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 11b. (ישעיהו מה, ז) יוצר אור ובורא חשך,לימא יוצר אור ובורא נוגה,כדכתיב קאמרינן,אלא מעתה (ישעיהו מה, ז) עושה שלום ובורא רע מי קא אמרינן כדכתיב אלא כתיב רע וקרינן הכל לישנא מעליא הכא נמי לימא נוגה לישנא מעליא,אלא אמר רבא כדי להזכיר מדת יום בלילה ומדת לילה ביום,בשלמא מדת לילה ביום כדאמרינן יוצר אור ובורא חשך אלא מדת יום בלילה היכי משכחת לה,אמר אביי גולל אור מפני חשך וחשך מפני אור,ואידך מאי היא אמר רב יהודה אמר שמואל אהבה רבה וכן אורי ליה רבי אלעזר לר' פדת בריה אהבה רבה,תניא נמי הכי אין אומרים אהבת עולם אלא אהבה רבה ורבנן אמרי אהבת עולם וכן הוא אומר (ירמיהו לא, ג) ואהבת עולם אהבתיך על כן משכתיך חסד,א"ר יהודה אמר שמואל השכים לשנות עד שלא קרא ק"ש צריך לברך משקרא ק"ש א"צ לברך שכבר נפטר באהבה רבה,אמר רב הונא למקרא צריך לברך ולמדרש א"צ לברך,ור' אלעזר אמר למקרא ולמדרש צריך לברך למשנה א"צ לברך,ור' יוחנן אמר אף למשנה נמי צריך לברך [אבל לתלמוד א"צ לברך],ורבא אמר אף לתלמוד צריך (לחזור ו) לברך,דאמר רב חייא בר אשי זימנין סגיאין הוה קאימנא קמיה דרב לתנויי פרקין בספרא דבי רב הוה מקדים וקא משי ידיה ובריך ומתני לן פרקין.,מאי מברך א"ר יהודה אמר שמואל אשר קדשנו במצותיו וצונו לעסוק בדברי תורה,ור' יוחנן מסיים בה הכי הערב נא ה' אלהינו את דברי תורתך בפינו ובפיפיות עמך בית ישראל ונהיה אנחנו וצאצאינו וצאצאי עמך בית ישראל כלנו יודעי שמך ועוסקי תורתך ברוך אתה ה' המלמד תורה לעמו ישראל,ורב המנונא אמר אשר בחר בנו מכל העמים ונתן לנו את תורתו ברוך אתה ה' נותן התורה אמר רב המנונא זו היא מעולה שבברכות,הלכך לימרינהו לכולהו:,תנן התם אמר להם הממונה ברכו ברכה אחת והם ברכו וקראו עשרת הדברות שמע והיה אם שמוע ויאמר וברכו את העם ג' ברכות אמת ויציב ועבודה וברכת כהנים ובשבת מוסיפין ברכה אחת למשמר היוצא,מאי ברכה אחת כי הא דרבי אבא ור' יוסי בר אבא אקלעו לההוא אתרא בעו מנייהו מאי ברכה אחת לא הוה בידייהו ואתו שיילוהו לרב מתנה לא הוה בידיה אתו שיילוהו לרב יהודה אמר להו הכי אמר שמואל אהבה רבה,ואמר רבי זריקא אמר רבי אמי א"ר שמעון בן לקיש יוצר אור כי אתא רב יצחק בר יוסף אמר הא דרבי זריקא לאו בפירוש אתמר אלא מכללא אתמר דאמר ר' זריקא א"ר אמי אמר ר' שמעון בן לקיש זאת אומרת ברכות אין מעכבות זו את זו,אי אמרת בשלמא יוצר אור הוו אמרי היינו דברכות אין מעכבות זו את זו דלא קא אמרי אהבה רבה | 11b. b“Who forms light and creates darkness,Who makes peace and creates evil, I am the Lord Who does all these things” (Isaiah 45:7).,With regard to this formula of the blessing, the Gemara asks: bLet him saythe following formula instead: bWho forms light and creates brightness,so as not to mention darkness, which has negative connotations.,The Gemara answers: bWe saythe blessing basthe verse bis writtenin the Bible and do not alter the formula that appears in the verse.,The Gemara strongly objects: bBut if so,what about the continuation of the verse: b“Who makes peace and creates evil”? Do we saythis blessing bas it is writtenin the Bible? bRather, it is written evil and we euphemistically recitethe blessing ball thingsto avoid mention of evil. bHere, too, let us euphemistically say brightnessinstead of darkness., bRather, Rava said:The reason we recite: “Who creates darkness” is bin order to mention the attribute of day at night and the attribute of night during the day,and thereby unify day and night as different parts of a single entity.,The Gemara continues and asks: bGranted, the attribute of nightis mentioned bduring the day, as we say: Who forms light and creates darkness, but where do you find the attribute of daymentioned bat night?In the blessing over the radiant lights recited at night there is no mention of “Who forms light.”, bAbaye said:Nevertheless, the attribute of day is mentioned at night in the words: bRolling away light before the darkness and darkness before the light. /b,The Gemara asks: bAnd what isthe formula of bthe otherblessing recited before iShema /i? bRav Yehuda said in the name of Shmuel: An abounding love [ iahava rabba /i]. And Rabbi Elazar instructed his son, Rabbi Pedat,to balsosay: bAn abounding love. /b, bThat was also taughtin a ibaraita /i: bOne does not recite: An eternal love [ iahavat olam /i]; rather,one recites: bAn abounding love. And the Rabbis saythat one recites: bAn eternal love, and so it says: “And an eternal love I have loved you, therefore I have drawn you with kindness”(Jeremiah 31:2).,The blessing: An abounding love, is about God’s love for us and includes praise for His giving us the Torah. Therefore, bRav Yehuda saidthat bShmuel said: One who arose to study, until he recites iShemahe must recite aspecial bblessingover the Torah. bIf healready brecited iShemahe need not recitethat bblessing, as he has exemptedhimself bbyreciting the blessing of: bAn abounding love,which includes the components of the blessing over the Torah.,Having mentioned the blessing recited over Torah, the Gemara focuses on a dispute over what constitutes Torah in terms of requiring a blessing. bRav Huna said: Forthe study of bBible, one must recite a blessing,as it is the word of God, band forhalakhic bmidrash,the derivation of ihalakhotfrom verses, bone need not recite a blessing. /b, bAnd Rabbi Elazar said: For Bible and midrash,which includes ihalakhotderived from verses themselves, bone must recite a blessing; for Mishna,which is only comprised of halakhic rulings issued by the Sages, bone need not recite a blessing. /b, bAnd Rabbi Yoḥa said: Even for Mishna,which includes final, binding halakhic rulings, bone must recite a blessing as well, but for Talmud,which comprises a study of the Mishna and the rationales for its rulings, bone need not recite a blessing. /b, bAnd Rava said: Even for Talmud,which is the means to analyze the significance of the ihalakhot /i, and is the only form of Torah study that leads one to its true meaning, bone must recite a blessing. /b,This statement is supported by the practical ihalakhaderived from observation of Rav’s practice. His student, bRav Ḥiyya bar Ashi, said: Many times I stood before Rav to study our chapter in the iSifra /i,also known as iTorat Kohanim /i, the halakhic midrash on Leviticus, bof the school of Rav,and I saw that Rav bwould first wash his hands,then brecite a blessing,and only then bhe would teach us our chapter.This demonstrates that even before their study of iTorat Kohanim /i, which, due to Rav’s explanation of the reasons behind the ihalakhot /i, was the equivalent of studying Talmud, one must recite a blessing.,The Gemara clarifies: bWhatformula of bblessings does he recite?There is a dispute over the formula of the blessings as well. bRav Yehuda saidthat bShmuel said:The formula of this blessing is like the standard formula for blessings recited over other mitzvot: Blessed are You, Lord our God, King of the universe, bWho sanctified us with his mitzvot and commanded us to engage in matters of Torah. /b, bAnd Rabbi Yoḥa concludesthe blessing by adding bthe following: Lord our God, make the words of Your Torah sweet in our mouths and in the mouths of Your people, the house of Israel, so that we and our descendants and the descendants of Your people, the house of Israel, may be those who know Your name and engage in Your Torah. Blessed are You, Lord, Who teaches Torah to His people Israel. /b, bAnd Rav Hamnuna saidan additional formula: bWho has chosen us from all the peoples and given us His Torah. Blessed are You, Lord, Giver of the Torah.With regard to this formula, bRav Hamnuna said: Thisconcise blessing bis the most outstanding of all the blessingsover the Torah, as it combines thanks to God for giving us the Torah as well as acclaim for the Torah and for Israel.,Since several formulas for the blessing over Torah were suggested, each with its own distinct advantage, the Gemara concludes: bTherefore, let us recite them allas blessings over the Torah.,The Gemara returns to dealing with the blessings that accompany iShema /i, and describes the practice in the Temple. bWe learned there,in a mishna in tractate iTamid /i: In the morning bthedeputy High Priest bappointedto oversee activity in the Temple, bsaid tothe priests who were members of the priestly watch [ imishmar /i] on duty that week: bRecite a single blessing.The members of the priestly watch brecited a blessing, and read the Ten Commandments, iShema /i, iVeHaya im Shamoaand iVaYomer /i,the standard recitation of iShema /i. Additionally, bthey blessed the peoplewith bthree blessings.These blessings were: bTrue and Firm,the blessing of redemption recited after iShema /i; iAvoda /i,service, the special blessing recited over God’s acceptance of the sacrifices with favor, similar to the blessing of Temple Service recited in the iAmidaprayer; band the priestly benediction,recited in the form of a prayer without the outstretched hands that usually accompany that blessing ( iTosafot /i). bAnd on Shabbat one blessing is added tobless bthe outgoing priestly watch,as the watch serving in the Temple was replaced on Shabbat.,Certain details in this mishna are not sufficiently clear. First, bwhat is the single blessingthat the deputy High Priest instructed the guards to recite? The Gemara relates: It is blikethe incident bwhere Rabbi Abba and Rabbi Yosei bar Abba happened tovisit ba certainunnamed bplace,and the people there basked them: What is the single blessingmentioned in the mishna? They bdid not havean answer breadily available.So bthey came and asked Rav Mattana, and hetoo bdid not havean answer breadily available. They came and asked Rav Yehuda,and bhe told them: Shmuel said as follows: An abounding loveis the single blessing recited by the priestly watch., bRabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish saida different answer: This single blessing is: bWho creates light.That was how Rabbi Shimon ben Lakish’s statement was received in Babylonia, yet bwhen Rav Yitzḥak bar Yosef camefrom Eretz Yisrael to Babylonia, bhe saidthat this ihalakhawas not a direct quote of a statement by Rabbi Shimon ben Lakish. bThat which Rabbi Zerika said was not stated explicitlyby Rabbi Shimon ben Lakish, but brather it was inferred fromanother statement. bAs Rabbi Zerika saidthat bRabbi Ami saidthat bRabbi Shimon ben Lakish said:From the expression: Recite a single blessing, in the mishna in tractate iTamid /i, bit followsthat failure to recite one of the bblessingsrecited before iShema bdoes not preventone from reciting the bother.This means that if only one of the blessings was recited, the obligation to recite that blessing was fulfilled, as the two blessings are not mutually dependent.,The conclusion was drawn from Rabbi Shimon ben Lakish’s statement that he held that the single blessing recited was: Who creates light. The considerations that led the Sages to that conclusion were: bGranted, if you say that they would recite: Who creates light,then the conclusion of Reish Lakish, that failure to recite one of the bblessingsrecited before iShema bdoes not prevent onefrom reciting the bother,is understandable, as they recited: Who creates light, band did not recite: An abounding love,and they nonetheless fulfilled their obligation. |
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32. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
| 87b. דבלים דבה רעה בת דבה רעה ושמואל אמר שמתוקה בפי הכל כדבלה ורבי יוחנן אמר שהכל דשין בה כדבלה,דבר אחר גומר אמר רבי יהודה שבקשו לגמר ממונן של ישראל בימיה רבי יוחנן אמר בזזו וגמרו שנאמר (מלכים ב יג, ז) כי אבדם מלך ארם וישימם כעפר לדוש,(הושע א, ג) ותהר ותלד לו בן ויאמר ה' אליו קרא שמו יזרעאל כי עוד מעט ופקדתי את דמי יזרעאל על בית יהוא והשבתי ממלכות בית ישראל ותהר עוד ותלד בת ויאמר לו קרא שמה לא רוחמה כי לא אוסיף עוד ארחם את בית ישראל כי נשא אשא להם ותהר ותלד בן ויאמר (ה' אליו) קרא שמו לא עמי כי אתם לא עמי ואנכי לא אהיה לכם,לאחר שנולדו [לו] שני בנים ובת אחת אמר לו הקב"ה להושע לא היה לך ללמוד ממשה רבך שכיון שדברתי עמו פירש מן האשה אף אתה בדול עצמך ממנה אמר לו רבש"ע יש לי בנים ממנה ואין אני יכול להוציאה ולא לגרשה,א"ל הקב"ה ומה אתה שאשתך זונה ובניך [בני] זנונים ואין אתה יודע אם שלך הן אם של אחרים הן כך ישראל שהן בני בני בחוני בני אברהם יצחק ויעקב אחד מארבעה קנינין שקניתי בעולמי,תורה קנין אחד דכתיב (משלי ח, כב) ה' קנני ראשית דרכו שמים וארץ קנין אחד דכתיב (בראשית יד, יט) קונה שמים וארץ בית המקדש קנין אחד דכתיב (תהלים עח, נד) הר זה קנתה ימינו ישראל קנין אחד דכתיב (שמות טו, טז) עם זו קנית ואתה אמרת העבירם באומה אחרת,כיון שידע שחטא עמד לבקש רחמים על עצמו אמר לו הקב"ה עד שאתה מבקש רחמים על עצמך בקש רחמים על ישראל שגזרתי עליהם שלש גזירות בעבורך,עמד ובקש רחמים ובטל גזירה והתחיל לברכן שנאמר (הושע ב, א) והיה מספר בני ישראל כחול הים וגו' והיה במקום אשר יאמר להם לא עמי אתם יאמר להם בני אל חי ונקבצו בני יהודה ובני ישראל יחדו וגו' (הושע ב, כה) וזרעתיה לי בארץ ורחמתי את לא רוחמה ואמרתי ללא עמי עמי אתה,אמר רבי יוחנן אוי לה לרבנות שמקברת את בעליה שאין לך כל נביא ונביא שלא קיפח ארבעה מלכים בימיו שנאמר (ישעיהו א, א) חזון ישעיהו בן אמוץ אשר חזה על יהודה וירושלים וגו',אמר ר' יוחנן מפני מה זכה ירבעם בן יואש מלך ישראל להמנות עם מלכי יהודה מפני שלא קבל לשון הרע על עמוס,מנלן דאימני דכתיב (הושע א, א) דבר ה' אשר היה אל הושע בן בארי בימי עוזיה יותם אחז יחזקיה מלכי יהודה ובימי ירבעם בן יואש מלך ישראל,ומנלן דלא קיבל לשון הרע דכתיב (עמוס ז, י) וישלח אמציה כהן בית אל אל ירבעם מלך ישראל לאמר קשר עליך וגו' וכתיב כי כה אמר עמוס בחרב ימות ירבעם וגו' אמר חס ושלום אמר אותו צדיק כך ואם אמר מה אעשה לו שכינה אמרה לו,אמר ר"א אפילו בשעת כעסו של הקב"ה זוכר את הרחמים שנאמר (הושע א, ו) כי לא אוסיף עוד ארחם את בית ישראל ר' יוסי בר ר' חנינא אמר מהכא כי נשא אשא להם,ואמר ר"א לא הגלה הקדוש ברוך הוא את ישראל לבין האומות אלא כדי שיתוספו עליהם גרים שנאמר (הושע ב, כה) וזרעתיה לי בארץ כלום אדם זורע סאה אלא להכניס כמה כורין,ור' יוחנן אמר מהכא (הושע ב, כה) ורחמתי את לא רוחמה,אמר רבי יוחנן משום ר' שמעון בן יוחי מאי דכתיב (משלי ל, י) אל תלשן עבד אל אדוניו פן יקללך ואשמת וכתיב (משלי ל, יא) דור אביו יקלל ואת אמו לא יברך משום דאביו יקלל ואת אמו לא יברך אל תלשן,אלא אפילו דור שאביו יקלל ואת אמו לא יברך אל תלשן עבד אל אדוניו מנלן מהושע,א"ר אושעיא מאי דכתיב (שופטים ה, יא) צדקת פרזונו בישראל צדקה עשה הקב"ה בישראל שפזרן לבין האומות והיינו דא"ל ההוא מינא לר' חנינא אנן מעלינן מינייכו כתיב בכו (מלכים א יא, טז) כי ששת חדשים ישב שם וגו' ואלו אנן איתינכו גבן כמה שני ולא קא עבדינן לכו מידי אמר לו רצונך יטפל לך תלמיד א',נטפל ליה ר' אושעיא א"ל משום דלא ידעיתו היכי תעבדו תכלינן כולהו ליתנהו גבייכו מאי דאיכא גבייכו קרי לכו מלכותא קטיעתא אמר ליה גפא דרומאי בהא נחתינן ובהא סלקינן:,תני רבי חייא מאי דכתיב (איוב כח, כג) אלהים הבין דרכה והוא ידע את מקומה יודע הקדוש ברוך הוא את ישראל שאינן יכולין לקבל גזירות אכזריות אדום לפיכך הגלה אותם לבבל ואמר רבי אלעזר לא הגלה הקדוש ברוך הוא את ישראל לבבל אלא מפני שעמוקה כשאול שנאמר (הושע יג, יד) מיד שאול אפדם ממות אגאלם רבי חנינא אמר מפני שקרוב לשונם ללשון תורה,רבי יוחנן אמר מפני ששיגרן לבית אמן משל לאדם שכעס על אשתו להיכן משגרה לבית אמה,והיינו דרבי אלכסנדרי דאמר שלשה חזרו למטעתן אלו הן ישראל כסף מצרים וכתב לוחות ישראל הא דאמרן כסף מצרים דכתיב (מלכים א יד, כה) ויהי בשנה החמישית למלך רחבעם עלה שישק מלך מצרים על ירושלים וגו' כתב הלוחות דכתיב (דברים ט, יז) ואשברם לעיניכם תנא לוחות נשברו ואותיות פורחות,עולא אמר כדי שיאכלו | 87b. bDiblaim”;the name Diblaim can be taken as the dual form of the word idibba /i, ill repute. It suggests that she was a woman of bill repute, daughter ofa woman of bill repute. And Shmuel said:The name Diblaim is the plural of the word ideveila /i, a cake of pressed figs, indicating that bshe was as sweet as a cake of pressed figs,and therefore everyone used her services. bRabbi Yoḥa,based on a similar derivation, bsaidthe name signifies bthat everyone would tread [ idashin /i] upon her,a euphemism for sexual relations, blike a cake of pressed figs. /b, bAlternatively,with regard to the name bGomer, Rav Yehuda said:The name can be understood as deriving from the root igamar /i, to finish. It alludes to the fact that the gentiles bsought to finish the money of the Jewish people in her days. Rabbi Yoḥa said:They did not just seek to do so, but were successful. bThey plundered and finishedit, bas it is stated: “For the king of Aram destroyed them and made them like the dust in threshing”(II Kings 13:7).,The passage in Hosea continues: b“And she conceived, and bore him a son. And the Lord said to him: Call his name Jezreel; for soon I will visit the blood of Jezreel upon the house of Jehu, and will obliterate the kingdom of the house of Israel…And she conceived again, and bore a daughter. And He said to him: Call her name Lo-ruhamah, for I will no more have compassion upon the house of Israel that I should bear them…And she conceived, and bore a son. And He said: Call his name Lo-ammi; for you are not My people, and I will not be yours”(Hosea 1:3–9)., bAfter two sons and one daughter had been born to him, the Holy One, Blessed be He, said to Hosea: Shouldn’t you have learned fromthe example of byour master Moses, who, once I spoke with him, separated fromhis bwife? You too, separate yourself fromyour wife. bHe said to Him: Master of the Universe, I have sons from her and I am unable to dismiss her or to divorce her. /b,In response to Hosea’s show of loyalty to his family, bthe Holy One, Blessed be He,rebuked him and bsaid to him: Just as you, whose wife is a prostitute and your childrenfrom her bare children of prostitution, and you do noteven bknow if they are yoursor bif they arechildren bof othermen, despite this, you are still attached to them and will not forsake them, bsotoo, I am still attached to bthe Jewish people, who are My sons, the sons of Myfaithful who withstood bordeals, the sons of Abraham, Isaac, and Jacob.They are so special that they are bone of the four acquisitions that I acquired in My world. /b,The Gemara proceeds to enumerate all four: bTorah is one acquisition, as it is written: “The Lord acquired me as the beginning of His way”(Proverbs 8:22). bHeaven and earth are one acquisition [ ikinyan /i], as it is written:“Blessed be Abram of God Most High, bCreator [ ikoneh /i] of heaven and earth”(Genesis 14:19). bThe Holy Temple is one acquisition, as it is written:“And He brought them to His sacred border, bto this mountain, which His right hand had acquired”(Psalms 78:54). bThe Jewish people are one acquisition, as it is written: “The nation that You have acquired”(Exodus 15:16). bAnd you,Hosea, bsaidthat I should breplace them with another nation? /b, bOnceHosea brealized that he had sinned, he got up to requestthat God have bcompassion upon himfor having spoken ill of the Jewish people. bThe Holy One, Blessed be He, said to him: Before you request compassion upon yourself,first brequest compassion upon the Jewish people, since I havealready bdecreed upon them threeharsh bdecrees on your account,in response to your condemnation of them. There is an allusion to these three decrees in the names of the children born of the prostitute. Jezreel is an allusion to a decree for Jehu’s actions in the Jezreel Valley (see II Kings 9–10). Lo-ruhamah, one that had not received compassion, suggests that God will no longer have compassion for the Jewish people. Lo-ammi, not My people, indicates that the Jewish people will no longer be considered God’s people.,Hosea bstood and requested compassionupon the Jewish people band nullifiedthe bdecree.God responded band began to bless them, as it is stated: “Yet the number of the children of Israel shall be as the sand of the sea,which cannot be measured nor numbered. bAnd it will be that instead of that which was said to them: You are not My people, it shall be said to them: You are the children of the living God. And the children of Judea and the children of Israel shall be gathered together”(Hosea 2:1). bAnd I will sow her to Me in the land; and I will have compassion upon her that had not received compassion; and I will say to them that were not My people: You are My people”(Hosea 2:25)., bRabbi Yoḥa said: Woe to authority, whichshortens the life and bburies its holders.This is evident from the fact bthat you don’t have any prophet who did not outlast four kings in his lifetime,as the kings’ positions of authority caused them to die young. A prophet outliving four kings is demonstrated in the opening verses of Hosea, and similarly, bas it is statedwith regard to Isaiah: b“The vision of Isaiah, the son of Amoz, which he saw concerning Judea and Jerusalemin the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judea” (Isaiah 1:1)., bRabbi Yoḥa said: Due to whatreason was the less than righteous bJeroboam, son of Joash, king of Israel, privileged to be countedin the verse together bwith therighteous bkings of Judea?It is bdue tothe fact bthat he did not accept slander about Amos. /b,The Gemara asks: bFrom where do wederive bthat he was countedtogether with the righteous kings of Judea? bAs it is written: “The word of the Lord that came to Hosea, son of Beeri, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judea, and in the days of Jeroboam, the son of Joash, king of Israel”(Hosea 1:1)., bAnd from where do wederive bthat he did not accept slander? As it is written: “Then Amaziah the priest of Beth-El sent to Jeroboam king of Israel, saying: Amos has conspired against youin the midst of the house of Israel” (Amos 7:10). bAnd it is written: “For thus said Amos: Jeroboam shall die by the swordand Israel shall surely be led away captive out of his land” (Amos 7:11). Jeroboam bsaid: Heaven forfendthat bthat righteous person,Amos, bsaid this,that I will die by the sword; band if heindeed bsaidit, bwhat shall I do to himand why should I punish him? bThe Divine Presence said it to him,and he is required to transmit his prophecy., bRabbi Elazar said: Even atthe btime ofthe banger of the Holy One, Blessed be He, He remembers theattribute of bcompassion, as it is stated: “For I will no more have compassion upon the house of Israel”(Hosea 1:6). Even when implementing His attribute of justice, God still mentions His attribute of compassion. bRabbi Yosei bar Rabbi Ḥanina saidthat this is also indicated bfrom here,from the continuation of the verse, which states: b“That I should bear them,”indicating that God promised to eventually bear Israel’s sins and pardon them., bAnd Rabbi Elazar said: The Holy One, Blessed be He, exiled Israel among the nations only so that converts would join them, as it is stated: “And I will sow her to Me in the land”(Hosea 2:25). bDoes a person sow a ise’a /iof grain for any reason other bthan to bring in several ikor /iof grain during the harvest? So too, the exile is to enable converts from the nations to join the Jewish people., bAnd Rabbi Yoḥa saidthat this idea may be derived bfrom here: “And I will have compassion upon her that had not received compassion;and I will say to them that were not My people: You are My people” (Hosea 2:25). Even those who were initially “not My people,” i.e., gentiles, will convert and become part of the Jewish nation., bRabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: What isthe meaning of bthat which is written: “Slander not a servant to his master, lest he curse you, and you be found guilty”(Proverbs 30:10), band it isthen bwrittenin the next verse: b“There is a generation that curses its father, and does not bless its mother”(Proverbs 30:11). Is it bbecause they curse their father and do not bless their motherthat byou should not slanderthem? Clearly that is absurd., bRather,the juxtaposition serves to emphasize that bevenin a wicked bgeneration that curses its father and does not bless its mother, one should not slander a servant to his master. From where do wederive this? bFrom Hosea,whose criticism of the Jewish people, God’s servants, to God, their master, aroused His ire, despite the fact that it was a wicked generation., bRabbi Oshaya said: What isthe meaning of that bwhich is written: “The righteous acts of His rulers [ ipirzono /i] in Israel”(Judges 5:11)? bThe Holy One, Blessed be He, performed a charitable deed toward Israelin bthat He scattered them [ ipizran /i] among the nations;had He exiled them to one place, they could have all been destroyed at once. bAnd thisconcept bis that which a certain apostate said to Rabbi Ḥanina: Wegentiles bare superior to youJews in that we have patience. bIt is written of you: “ForJoab and all Israel bremained there six monthsuntil he had cut off every male in Edom” (I Kings 11:16), bwhereas we,although byou have been with us for several years, are not doing anything to you. He said to him:With byour consent, let one student deal with yourassertion and answer you., bRabbi Oshaya dealt with hisassertion and bsaid to him:This is not a sign of your righteousness but is simply bbecause you do not know how to doit, to destroy us. If you seek bto destroy all ofthe Jewish people, you cannot because bthey are notall bwith youin your kingdom. If you destroy only bthoseJews bwho are with youin your kingdom, byou will be called a severed kingdomfor murdering part of its own population. The apostate bsaid to him:I swear by bGappa,god bof the Romans, with thisproblem bwe lie down and with thisproblem bwe rise up,for we are constantly struggling with the dilemma of how to eliminate the Jewish people., bRabbi Ḥiyya teaches: What isthe meaning of that bwhich is written: “God understands its ways and He knows its place”(Job 28:23)? bThe Holy One, Blessed be He, knows the Jewish people, who are unable to withstand theharsh bdecrees of the Romans. Therefore, He exiled them to Babylonia,whose people are less cruel. bAnd Rabbi Elazar said: The Holy One, Blessed be He, exiled Israel to Babylonia only due tothe fact bit isa land bas deep as the netherworld,i.e., it is a land of plains and valleys, which alludes to that bwhich is stated: “I shall ransom them from the power of the netherworld, I shall redeem them from death”(Hosea 13:14). bRabbi Ḥanina said: It is due tothe fact bthat their language,Aramaic, bis similar to the language of the Torah,which enables the Jews who live there to study Torah., bRabbi Yoḥa said: It is due tothe fact bthat He sent them to their mother’s house,i.e., the birthplace of the forefathers of the Jewish people, who lived in Aram-Nahara’im, which is in Babylonia. This is bcomparable to a man who is angry at his wife; to where does he send her?He sends her bto her mother’s house. /b, bAnd this isexpressed in the statement of bRabbi Alexandri, who said:There are bthreethat breturned to theirpoints of borigin,and bthese are they: The Jewish people, the money of Egypt, and the writingon the bTabletsof the Covet. bThe Jewish people; that which wejust bsaid,they returned to Babylonia. bThe money of Egypt; as it is written: “And it came to pass in the fifth year of King Rehoboam, that Shishak, king of Egypt, came up against Jerusalem;and he took away the treasures of the house of the Lord and the treasures of the king’s house; he took everything” (I Kings 14:25–26). bThe writing on the Tabletsof the Covet; bas it is written:“And I took hold of the two tablets, and cast them out of my two hands, band broke them before your eyes”(Deuteronomy 9:17). And bit was taughtin the iTosefta /i: bThe tablets were broken and the letters are flyingand returning to their point of origin., bUlla saidthat Israel was exiled to Babylonia bin orderto enable them bto eat /b |
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33. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 87a. בתלתא אמר להו מצות הגבלה בארבעה עבוד פרישה ורבנן סברי בתרי בשבא איקבע ירחא בתרי בשבא לא אמר להו ולא מידי משום חולשא דאורחא בתלתא אמר להו ואתם תהיו לי בארבעה אמר להו מצות הגבלה בה' עבוד פרישה מיתיבי (שמות יט, י) וקדשתם היום ומחר קשיא לר' יוסי,אמר לך ר' יוסי יום אחד הוסיף משה מדעתו דתניא ג' דברים עשה משה מדעתו והסכים הקב"ה עמו הוסיף יום אחד מדעתו ופירש מן האשה ושבר את הלוחות,הוסיף יום אחד מדעתו מאי דריש היום ומחר היום כמחר מה למחר לילו עמו אף היום לילו עמו ולילה דהאידנא נפקא ליה ש"מ תרי יומי לבר מהאידנא ומנלן דהסכים הקב"ה על ידו דלא שריא שכינה עד צפרא דשבתא,ופירש מן האשה מאי דריש נשא קל וחומר בעצמו אמר ומה ישראל שלא דברה שכינה עמהן אלא שעה אחת וקבע להן זמן אמרה תורה (שמות יט, יא) והיו נכונים וגו' אל תגשו אני שכל שעה ושעה שכינה מדברת עמי ואינו קובע לי זמן על אחת כמה וכמה ומנלן דהסכים הקב"ה על ידו דכתיב (דברים ה, כו) לך אמור להם שובו לכם לאהליכם וכתיב בתריה ואתה פה עמוד עמדי ואית דאמרי (במדבר יב, ח) פה אל פה אדבר בו,שבר את הלוחות מאי דריש אמר ומה פסח שהוא אחד מתרי"ג מצות אמרה תורה (שמות יב, מג) וכל בן נכר לא יאכל בו התורה כולה [כאן] וישראל מומרים על אחת כמה וכמה ומנלן דהסכים הקב"ה על ידו שנאמר (שמות לד, א) אשר שברת ואמר ר"ל יישר כחך ששיברת,ת"ש (שמות יט, יא) והיו נכונים ליום השלישי קשיא לר' יוסי הא אמרינן יום אחד הוסיף משה מדעתו ת"ש שלישי שלישי בחדש ושלישי בשבת קשיא לרבנן אמרי לך רבנן הא מני ר' יוסי היא,שלישי למאי לכדתניא (שמות יט, ח) וישב משה את דברי העם אל ה' וכתיב ויגד משה את דברי העם אל ה',מה אמר לו הקב"ה למשה ומה אמר להם משה לישראל ומה אמרו ישראל למשה ומה השיב משה לפני הגבורה זו מצות הגבלה דברי ר' יוסי בר יהודה רבי אומר בתחילה פירש עונשה דכתיב וישב משה דברים שמשבבין דעתו של אדם ולבסוף פירש מתן שכרה דכתיב ויגד משה דברים שמושכין לבו של אדם כאגדה ואיכא דאמרי בתחילה פירש מתן שכרה דכתיב וישב משה דברים שמשיבין דעתו של אדם ולבסוף פירש עונשה דכתיב ויגד משה דברים שקשין לאדם כגידין,תא שמע ששי ששי בחודש ששי בשבת קשיא לרבנן הא נמי רבי יוסי היא ששי למאי רבא אמר | 87a. bOn the thirdday of the week, God bsaid to them the mitzva of setting boundariesaround Mount Sinai. bOn the fourthday of the week, the husbands and wives bseparatedfrom one another. bAnd the Rabbis hold: On the secondday bof the weekthe bNew Moon was established,and bon the secondday bof the weekGod bdid not say anything to them due to the wearinesscaused by btheir journey. On the thirdday of the week, God bsaid to them: “And you shall be to Mea kingdom of priests and a holy nation; these are the words that you shall speak to the children of Israel” (Exodus 19:6). bOn the fourthday of the week, God bsaid to them the mitzva of setting boundariesaround Mount Sinai. bOn the fifthday of the week, the husbands and wives bseparatedfrom one another. bThe Gemara raises an objection:Doesn’t the verse state: “And the Lord said to Moses: Go to the people band sanctify them today and tomorrowand let them wash their garments” (Exodus 19:10), indicating that the husbands and wives were separated for only two days? This is bdifficultaccording btothe opinion of bRabbi Yosei,who said earlier that the separation was for three days.,The Gemara answers: bRabbi Yoseicould have bsaid to you: Moses added one dayto the number of days that God commanded based bon hisown bperception, as it was taughtin a ibaraita /i: bMoses did three thingsbased bon hisown bperception, and the Holy One, Blessed be He, agreed with him. He added one dayto the days of separation before the revelation at Sinai based bon hisown bperception. And hetotally bseparated fromhis bwifeafter the revelation at Sinai. bAnd he broke the tabletsfollowing the sin of the Golden Calf.,The Gemara discusses these cases: bHe added one daybased bon hisown bperception. Whatsource bdid he interpretthat led him to do so? He reasoned that since the Holy One, Blessed be He, said: “Sanctify them btoday and tomorrow,”the juxtaposition of the two days teaches that btodayis blike tomorrow; just as tomorrowthe men and women will separate for that day bandthe bnightpreceding bit, so too, todayrequires separation for the day bandthe bnightpreceding bit.Since God spoke to him in the morning, band the night of that dayalready bpassed,Moses concluded: bDerive from itthat separation must be in effect for btwo days besides that day.Therefore, he extended the mitzva of separation by one day. bAnd from where do wederive that bthe Holy One, Blessed be He, agreed with hisinterpretation? It is derived from the fact that the bDivine Presence did not restupon Mount Sinai buntil Shabbat morning,as Moses had determined., bAnd hetotally bseparated fromhis bwifeafter the revelation at Sinai. bWhatsource bdid he interpretthat led him to do so? bHe reasoned an ia fortioriinference by himselfand bsaid: If Israel, with whom the Divine Presence spoke only one time andGod bset aspecific btime for themwhen the Divine Presence would be revealed, and yet bthe Torah stated: “Prepare yourselvesfor three days, bdo not approacha woman” (Exodus 19:15); bI, with whom the Divine Presence speaks all the time andGod bdoes not set aspecific btime for me, all the more sothat I must separate from my wife. bAnd from where do wederive that bthe Holy One, Blessed be He, agreed with him? As it is writtenafter the revelation at Sinai: b“Go say to them: Return to your tents”(Deuteronomy 5:26), meaning to your homes and wives. bAnd afterward it is writtenthat God told Moses: b“And you, stand here with Me”(Deuteronomy 5:27), indicating that Moses was not allowed to return home, as he must constantly be prepared to receive the word of God. bAnd some saya different source indicating that God agreed with his reasoning. When Aaron and Miriam criticized Moses’ separation from his wife, God said: b“With him do I speak mouth to mouth,even manifestly, and not in dark speeches; and the similitude of the Lord does he behold; why then were you not afraid to speak against My servant, against Moses?” (Numbers 12:8). This indicates that God agreed with his reasoning.,And bhe broke the tabletsfollowing the sin of the Golden Calf. bWhatsource bdid he interpretthat led him to do so? Moses bsaid: Withregard to the bPaschallamb, bwhich isonly bone of six hundred and thirteen mitzvot, the Torah stated:“And the Lord said unto Moses and Aaron: This is the ordice of the Paschal offering; bno alien shall eat of it”(Exodus 12:43), referring not only to gentiles, but to apostate Jews as well. Regarding the tablets, which represented bthe entire Torah, and Israelat that moment were bapostates,as they were worshipping the calf, ball the more soare they not worthy of receiving the Torah. bAnd from where do wederive that bthe Holy One, Blessed be He, agreed with hisreasoning? bAs it is stated:“The first tablets bwhich you broke [ iasher shibarta /i]”(Exodus 34:1), band Reish Lakish said:The word iasheris an allusion to the phrase: bMay your strength be true [ iyishar koḥakha/b] bdue to the fact that you brokethe tablets., bComeand bhearan additional difficulty from the verse: b“And be prepared for the third day,for on the third day God will descend onto Mount Sinai before the eyes of the entire nation” (Exodus 19:11). This indicates that God said that the Torah would be given on the third day after two days of separation. This is bdifficultaccording btothe opinion of bRabbi Yosei.The Gemara answers: bDidn’t we saythat bMoses added one daybased bon hisown bperception? Comeand bheara proof against this from what was taught in a ibaraita /i. That which is stated in the Torah: “For on the bthirdday,” means bthe thirdday bof the month and the thirdday bof the week.Apparently, the New Moon was on Sunday. This is bdifficultaccording btothe opinion of bthe Rabbis.The Gemara answers: bThe Rabbiscould have bsaid to you: Whoseis the opinion in bthis ibaraita /i? It is the opinion of bRabbi Yosei.Therefore, this ibaraitaposes no difficulty to the opinion of the Rabbis.,According to the opinion of the Rabbis, that day was the bthirdday of bwhatreckoning? bAs it was taughtin a ibaraita /i: It is written: b“And Moses reported the words of the people to the Lord”(Exodus 19:8). bAnd it is writtenimmediately thereafter: “And God said to Moses: Behold I will come to you in a thick cloud so that the people will hear when I speak with you, and they will also believe in you forever. bAnd Moses told the words of the people to the Lord”(Exodus 19:9).,The Gemara asks: bWhat did the Holy One, Blessed be He, say to Moses, and what did Moses say to Israel, and what did Israel say to Moses, and what did Moses report to the Almighty?The verses do not elaborate on the content of God’s command to Moses, which Moses then told the people and which they accepted. It must be that bthisrefers to bthe mitzva of setting boundaries,which Moses told the people and which they accepted. He then went back and reported to God that the people accepted the mitzva; this is bthe statement of Rabbi Yosei bar Yehuda. RabbiYehuda HaNasi bsays: At first, he explainedthe bpunishmentand the hardship involved in receiving the Torah, bas it is written: “And Moses reported [ivayashevb],”which is interpreted homiletically as: bMatters that shatter [imeshabbevinb](Rav Hai Gaon) ba person’s mind; and, ultimately, he explained its reward, as it is written: “And Moses told [ivayaggedb],”which is interpreted homiletically as: bMatters that draw a person’s heart like iaggada /i. And some saythat bat first, he explained its reward, as it is written: “And Moses reported,”which is interpreted homiletically as: bMatters that restore [ imeshivin /i]and calm ba person’s mind; and ultimately, he explained its punishment, as it is written: “And Moses told,” matters that are as difficult for a person as wormwood [ igidin /i]. /b, bComeand bheara proof from that which was taught in a ibaraita /i: The bsixthwas bthe sixthday bof the monthand bthe sixthday bof the week.This is also bdifficultaccording btothe opinion of bthe Rabbis.The Gemara answers: bThis ibaraitais balsoaccording to the opinion of bRabbi Yosei.But if so, according to the opinion of the Rabbis, that day was the bsixthday of bwhatreckoning? bRava said: /b |
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34. Origen, Commentary On Matthew, 13.11 (3rd cent. CE - 3rd cent. CE)
| 13.11. And this may be put in another way. There are some who are kings' sons on the earth, and yet they are not sons of those kings, but sons, and sons absolutely; but others, because of their being strangers to the sons of the kings of the earth, and sons of no one of those upon the earth, but on this very account are sons, whether of God or of His Son, or of some one of those who are God's. If, then, the Saviour inquires of Peter, saying, The kings of the earth from whom do they receive toll or tribute - from their own sons or from strangers? Matthew 17:25 and Peter replies not from their own sons, but from strangers, then Jesus says about such as are strangers to the kings of the earth, and on account of being free are sons, Therefore the sons are free; Matthew 17:26 for the sons of the kings of the earth are not free, since every one that commits sin is the bond-servant of sin, John 8:34 but they are free who abide in the truth of the word of God, and on this account, know the truth, that they also may become free from sin. If, any one then, is a son simply, and not in this matter wholly a son of the kings of the earth, he is free. And nevertheless, though he is free, he takes care not to offend even the kings of the earth, and their sons, and those who receive the half-shekel; wherefore He says, Let us not cause them to stumble, but go and cast your net, and take up the fish that first comes up, Matthew 17:27 etc. But I would inquire of those who are pleased to make myths about different natures, of what sort of nature they were, whether the kings of the earth, or their sons, or those who receive the half-shekel, whom the Saviour does not wish to offend; it appears of a verity, ex hypothesi, that they are not of a nature worthy of praise, and yet He took heed not to cause them to stumble, and He prevents any stumbling-block being put in their way, that they may not sin more grievously, and that with a view to their being saved - if they will - even by receiving Him who has spared them from being caused to stumble. And as in a place verily of consolation - for such is, by interpretation, Capernaum - comforting the disciple as being both free and a son, He gives to him the power of catching the fish first, that when it came up Peter might be comforted by its coming up and being caught, and by the stater being taken from its mouth, in order to be paid to those whose the stater was, and who demanded as their own such a piece of money. |
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35. Origen, Against Celsus, 7.33-7.34 (3rd cent. CE - 3rd cent. CE)
| 7.33. As Celsus supposes that we uphold the doctrine of the resurrection in order that we may see and know God, he thus follows out his notions on the subject: After they have been utterly refuted and vanquished, they still, as if regardless of all objections, come back again to the same question, 'How then shall we see and know God? How shall we go to Him?' Let any, however, who are disposed to hear us observe, that if we have need of a body for other purposes, as for occupying a material locality to which this body must be adapted, and if on that account the tabernacle is clothed in the way we have shown, we have no need of a body in order to know God. For that which sees God is not the eye of the body; it is the mind which is made in the image of the Creator, and which God has in His providence rendered capable of that knowledge. To see God belongs to the pure heart, out of which no longer proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye, or any other evil thing. Wherefore it is said, Blessed are the pure in heart, for they shall see God. But as the strength of our will is not sufficient to procure the perfectly pure heart, and as we need that God should create it, he therefore who prays as he ought, offers this petition to God, Create in me a clean heart, O God. 7.34. And we do not ask the question, How shall we go to God? as though we thought that God existed in some place. God is of too excellent a nature for any place: He holds all things in His power, and is Himself not confined by anything whatever. The precept, therefore, You shall walk after the Lord your God, does not command a bodily approach to God; neither does the prophet refer to physical nearness to God, when he says in his prayer, My soul follows hard after You. Celsus therefore misrepresents us, when he says that we expect to see God with our bodily eyes, to hear Him with our ears, and to touch Him sensibly with our hands. We know that the holy Scriptures make mention of eyes, of ears, and of hands, which have nothing but the name in common with the bodily organs; and what is more wonderful, they speak of a diviner sense, which is very different from the senses as commonly spoken of. For when the prophet says, Open my eyes, that I may behold wondrous things out of your law, or, the commandment of the Lord is pure, enlightening the eyes, or, Lighten my eyes, lest I sleep the sleep of death, no one is so foolish as to suppose that the eyes of the body behold the wonders of the divine law, or that the law of the Lord gives light to the bodily eyes, or that the sleep of death falls on the eyes of the body. When our Saviour says, He that has ears to hear, let him hear, any one will understand that the ears spoken of are of a diviner kind. When it is said that the word of the Lord was in the hand of Jeremiah or of some other prophet; or when the expression is used, the law by the hand of Moses, or, I sought the Lord with my hands, and was not deceived, - no one is so foolish as not to see that the word hands is taken figuratively, as when John says, Our hands have handled the Word of life. And if you wish further to learn from the sacred writings that there is a diviner sense than the senses of the body, you have only to hear what Solomon says, You shall find a divine sense. |
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36. Origen, On Prayer, 31.3 (3rd cent. CE - 3rd cent. CE)
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37. Origen, On First Principles, 4.2.5 (3rd cent. CE - 3rd cent. CE)
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38. Anon., 4 Ezra, 5.1-5.12, 6.21-6.24, 7.70, 12.34
| 5.1. Now concerning the signs: behold, the days are coming when those who dwell on earth shall be seized with great terror, and the way of truth shall be hidden, and the land shall be barren of faith. 5.2. And unrighteousness shall be increased beyond what you yourself see, and beyond what you heard of formerly. 5.3. And the land which you now see ruling shall be waste and untrodden, and men shall see it desolate. 5.4. But if the Most High grants that you live, you shall see it thrown into confusion after the third period; and the sun shall suddenly shine forth at night,and the moon during the day. 5.5. Blood shall drip from wood,and the stone shall utter its voice;the peoples shall be troubled, and the stars shall fall. 5.6. And one shall reign whom those who dwell on earth do not expect, and the birds shall fly away together; 5.7. and the sea of Sodom shall cast up fish; and one whom the many do not know shall make his voice heard by night, and all shall hear his voice. 5.8. There shall be chaos also in many places, and fire shall often break out, and the wild beasts shall roam beyond their haunts, and menstruous women shall bring forth monsters. 5.9. And salt waters shall be found in the sweet, and all friends shall conquer one another; then shall reason hide itself, and wisdom shall withdraw into its chamber 5.10. and it shall be sought by many but shall not be found, and unrighteousness and unrestraint shall increase on earth. 5.11. And one country shall ask its neighbor, `Has righteousness, or any one who does right, passed through you?' And it will answer, `No.' 5.12. And at that time men shall hope but not obtain; they shall labor but their ways shall not prosper. 6.21. Infants a year old shall speak with their voices, and women with child shall give birth to premature children at three and four months, and these shall live and dance. 6.22. Sown places shall suddenly appear unsown, and full storehouses shall suddenly be found to be empty; 6.23. and the trumpet shall sound aloud, and when all hear it, they shall suddenly be terrified. 6.24. At that time friends shall make war on friends like enemies, and the earth and those who inhabit it shall be terrified, and the springs of the fountains shall stand still, so that for three hours they shall not flow. 7.70. He answered me and said, "When the Most High made the world and Adam and all who have come from him, he first prepared the judgment and the things that pertain to the judgment. 12.34. But he will deliver in mercy the remt of my people, those who have been saved throughout my borders, and he will make them joyful until the end comes, the day of judgment, of which I spoke to you at the beginning. |
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