1. Septuagint, Tobit, 14.6 (10th cent. BCE - 2nd cent. BCE)
| 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. |
|
2. Hebrew Bible, Deuteronomy, 4.24, 4.30, 7.7, 25.7-25.10 (9th cent. BCE - 3rd cent. BCE)
| 4.24. כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃ 7.7. לֹא מֵרֻבְּכֶם מִכָּל־הָעַמִּים חָשַׁק יְהוָה בָּכֶם וַיִּבְחַר בָּכֶם כִּי־אַתֶּם הַמְעַט מִכָּל־הָעַמִּים׃ 25.7. וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃ 25.8. וְקָרְאוּ־לוֹ זִקְנֵי־עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ׃ 25.9. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו | 4.24. For the LORD thy God is a devouring fire, a jealous God." 4.30. In thy distress, when all these things are come upon thee, in the end of days, thou wilt return to the LORD thy God, and hearken unto His voice;" 7.7. The LORD did not set His love upon you, nor choose you, because ye were more in number than any people—for ye were the fewest of all peoples—" 25.7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’" 25.8. Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’;" 25.9. then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’" 25.10. And his name shall be called in Israel The house of him that had his shoe loosed." |
|
3. Hebrew Bible, Exodus, 8.19, 21.6 (9th cent. BCE - 3rd cent. BCE)
| 8.19. וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה׃ 21.6. וְהִגִּישׁוֹ אֲדֹנָיו אֶל־הָאֱלֹהִים וְהִגִּישׁוֹ אֶל־הַדֶּלֶת אוֹ אֶל־הַמְּזוּזָה וְרָצַע אֲדֹנָיו אֶת־אָזְנוֹ בַּמַּרְצֵעַ וַעֲבָדוֹ לְעֹלָם׃ | 8.19. And I will put a division between My people and thy people—by to-morrow shall this sign be.’" 21.6. then his master shall bring him unto God, and shall bring him to the door, or unto the door-post; and his master shall bore his ear through with an awl; and he shall serve him for ever." |
|
4. Hebrew Bible, Genesis, 1.28, 9.1, 15.6, 18.19, 20.5 (9th cent. BCE - 3rd cent. BCE)
| 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 18.19. כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃ 20.5. הֲלֹא הוּא אָמַר־לִי אֲחֹתִי הִוא וְהִיא־גַם־הִוא אָמְרָה אָחִי הוּא בְּתָם־לְבָבִי וּבְנִקְיֹן כַּפַּי עָשִׂיתִי זֹאת׃ | 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth." 15.6. And he believed in the LORD; and He counted it to him for righteousness." 18.19. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’" 20.5. Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. In the simplicity of my heart and the innocency of my hands have I done this.’" |
|
5. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE)
| 3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ | 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts." |
|
6. Hebrew Bible, Psalms, 21.28, 96.1, 104.4 (9th cent. BCE - 3rd cent. BCE)
| 96.1. אִמְרוּ בַגּוֹיִם יְהוָה מָלָךְ אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט יָדִין עַמִּים בְּמֵישָׁרִים׃ 96.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ שִׁירוּ לַיהוָה כָּל־הָאָרֶץ׃ 104.4. עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ | 96.1. O sing unto the LORD a new song; Sing unto the LORD, all the earth." 104.4. Who makest winds Thy messengers, the flaming fire Thy ministers." |
|
7. Hebrew Bible, Isaiah, 4.4, 9.1-9.6, 11.1-11.9, 19.22, 37.35, 42.1, 45.22, 55.1, 55.3, 55.6-55.9, 55.12, 58.6, 61.1-61.2 (8th cent. BCE - 5th cent. BCE)
| 4.4. אִם רָחַץ אֲדֹנָי אֵת צֹאַת בְּנוֹת־צִיּוֹן וְאֶת־דְּמֵי יְרוּשָׁלִַם יָדִיחַ מִקִּרְבָּהּ בְּרוּחַ מִשְׁפָּט וּבְרוּחַ בָּעֵר׃ 9.1. הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל יֹשְׁבֵי בְּאֶרֶץ צַלְמָוֶת אוֹר נָגַהּ עֲלֵיהֶם׃ 9.1. וַיְשַׂגֵּב יְהוָה אֶת־צָרֵי רְצִין עָלָיו וְאֶת־אֹיְבָיו יְסַכְסֵךְ׃ 9.2. הִרְבִּיתָ הַגּוֹי לא [לוֹ] הִגְדַּלְתָּ הַשִּׂמְחָה שָׂמְחוּ לְפָנֶיךָ כְּשִׂמְחַת בַּקָּצִיר כַּאֲשֶׁר יָגִילוּ בְּחַלְּקָם שָׁלָל׃ 9.2. מְנַשֶּׁה אֶת־אֶפְרַיִם וְאֶפְרַיִם אֶת־מְנַשֶּׁה יַחְדָּו הֵמָּה עַל־יְהוּדָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 9.3. כִּי אֶת־עֹל סֻבֳּלוֹ וְאֵת מַטֵּה שִׁכְמוֹ שֵׁבֶט הַנֹּגֵשׂ בּוֹ הַחִתֹּתָ כְּיוֹם מִדְיָן׃ 9.4. כִּי כָל־סְאוֹן סֹאֵן בְּרַעַשׁ וְשִׂמְלָה מְגוֹלָלָה בְדָמִים וְהָיְתָה לִשְׂרֵפָה מַאֲכֹלֶת אֵשׁ׃ 9.5. כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר־שָׁלוֹם׃ 9.6. לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃ 11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 11.6. וְגָר זְאֵב עִם־כֶּבֶשׂ וְנָמֵר עִם־גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם׃ 11.7. וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל־תֶּבֶן׃ 11.8. וְשִׁעֲשַׁע יוֹנֵק עַל־חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה׃ 11.9. לֹא־יָרֵעוּ וְלֹא־יַשְׁחִיתוּ בְּכָל־הַר קָדְשִׁי כִּי־מָלְאָה הָאָרֶץ דֵּעָה אֶת־יְהוָה כַּמַּיִם לַיָּם מְכַסִּים׃ 19.22. וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃ 37.35. וְגַנּוֹתִי עַל־הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי׃ 42.1. הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃ 42.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃ 45.22. פְּנוּ־אֵלַי וְהִוָּשְׁעוּ כָּל־אַפְסֵי־אָרֶץ כִּי אֲנִי־אֵל וְאֵין עוֹד׃ 55.1. כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן־הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם־הִרְוָה אֶת־הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ וְנָתַן זֶרַע לַזֹּרֵעַ וְלֶחֶם לָאֹכֵל׃ 55.1. הוֹי כָּל־צָמֵא לְכוּ לַמַּיִם וַאֲשֶׁר אֵין־לוֹ כָּסֶף לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא־כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב׃ 55.3. הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃ 55.6. דִּרְשׁוּ יְהוָה בְּהִמָּצְאוֹ קְרָאֻהוּ בִּהְיוֹתוֹ קָרוֹב׃ 55.7. יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל־יְהוָה וִירַחֲמֵהוּ וְאֶל־אֱלֹהֵינוּ כִּי־יַרְבֶּה לִסְלוֹחַ׃ 55.8. כִּי לֹא מַחְשְׁבוֹתַי מַחְשְׁבוֹתֵיכֶם וְלֹא דַרְכֵיכֶם דְּרָכָי נְאֻם יְהוָה׃ 55.9. כִּי־גָבְהוּ שָׁמַיִם מֵאָרֶץ כֵּן גָּבְהוּ דְרָכַי מִדַּרְכֵיכֶם וּמַחְשְׁבֹתַי מִמַּחְשְׁבֹתֵיכֶם׃ 55.12. כִּי־בְשִׂמְחָה תֵצֵאוּ וּבְשָׁלוֹם תּוּבָלוּן הֶהָרִים וְהַגְּבָעוֹת יִפְצְחוּ לִפְנֵיכֶם רִנָּה וְכָל־עֲצֵי הַשָּׂדֶה יִמְחֲאוּ־כָף׃ 58.6. הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל־מוֹטָה תְּנַתֵּקוּ׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ | 4.4. when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of destruction." 9.1. The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined." 9.2. Thou hast multiplied the nation, Thou hast increased their joy; they joy before Thee according to the joy in harvest, as men rejoice when they divide the spoil." 9.3. For the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, Thou hast broken as in the day of Midian." 9.4. For every boot stamped with fierceness, and every cloak rolled in blood, shall even be for burning, for fuel of fire." 9.5. For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor Abi-ad-sar-shalom;" 9.6. That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this." 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 11.6. And the wolf shall dwell with the lamb, And the leopard shall lie down with the kid; And the calf and the young lion and the fatling together; And a little child shall lead them." 11.7. And the cow and the bear feed; Their young ones shall lie down together; And the lion shall eat straw like the ox." 11.8. And the sucking child shall play on the hole of the asp, And the weaned child shall put his hand on the basilisk’s den." 11.9. They shall not hurt nor destroy In all My holy mountain; For the earth shall be full of the knowledge of the LORD, As the waters cover the sea." 19.22. And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them." 37.35. For I will defend this city to save it, for Mine own sake, and for My servant David’s sake.’" 42.1. Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations." 45.22. Look unto Me, and be ye saved, All the ends of the earth; For I am God, and there is none else." 55.1. Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price." 55.3. Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David." 55.6. Seek ye the LORD while He may be found, Call ye upon Him while He is near;" 55.7. Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return unto the LORD, and He will have compassion upon him, And to our God, for He will abundantly pardon" 55.8. For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD." 55.9. For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts." 55.12. For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands." 58.6. Is not this the fast that I have chosen? To loose the fetters of wickedness, To undo the bands of the yoke, And to let the oppressed go free, And that ye break every yoke?" 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;" 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;" |
|
8. Hebrew Bible, Jeremiah, 23.5 (8th cent. BCE - 5th cent. BCE)
| 23.5. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ׃ | 23.5. Behold, the days come, saith the LORD, that I will raise unto David a righteous shoot, and he shall reign as king and prosper, and shall execute justice and righteousness in the land." |
|
9. Hebrew Bible, Joshua, 5.15 (8th cent. BCE - 5th cent. BCE)
| 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ | 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so." |
|
10. Hebrew Bible, Ezekiel, 34.23-34.31, 36.25-36.28 (6th cent. BCE - 5th cent. BCE)
| 34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.24. וַאֲנִי יְהוָה אֶהְיֶה לָהֶם לֵאלֹהִים וְעַבְדִּי דָוִד נָשִׂיא בְתוֹכָם אֲנִי יְהוָה דִּבַּרְתִּי׃ 34.25. וְכָרַתִּי לָהֶם בְּרִית שָׁלוֹם וְהִשְׁבַּתִּי חַיָּה־רָעָה מִן־הָאָרֶץ וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִים׃ 34.26. וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ׃ 34.27. וְנָתַן עֵץ הַשָּׂדֶה אֶת־פִּרְיוֹ וְהָאָרֶץ תִּתֵּן יְבוּלָהּ וְהָיוּ עַל־אַדְמָתָם לָבֶטַח וְיָדְעוּ כִּי־אֲנִי יְהוָה בְּשִׁבְרִי אֶת־מֹטוֹת עֻלָּם וְהִצַּלְתִּים מִיַּד הָעֹבְדִים בָּהֶם׃ 34.28. וְלֹא־יִהְיוּ עוֹד בַּז לַגּוֹיִם וְחַיַּת הָאָרֶץ לֹא תֹאכְלֵם וְיָשְׁבוּ לָבֶטַח וְאֵין מַחֲרִיד׃ 34.29. וַהֲקִמֹתִי לָהֶם מַטָּע לְשֵׁם וְלֹא־יִהְיוּ עוֹד אֲסֻפֵי רָעָב בָּאָרֶץ וְלֹא־יִשְׂאוּ עוֹד כְּלִמַּת הַגּוֹיִם׃ 34.31. וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם אֲנִי אֱלֹהֵיכֶם נְאֻם אֲדֹנָי יְהוִה׃ 36.25. וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 36.28. וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃ | 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd." 34.24. And I the LORD will be their God, and My servant David prince among them; I the LORD have spoken." 34.25. And I will make with them a covet of peace, and will cause evil beasts to cease out of the land; and they shall dwell safely in the wilderness, and sleep in the woods." 34.26. And I will make them and the places round about My hill a blessing; and I will cause the shower to come down in its season; there shall be showers of blessing." 34.27. And the tree of the field shall yield its fruit, and the earth shall yield her produce, and they shall be safe in their land; and they shall know that I am the LORD, when I have broken the bars of their yoke, and have delivered them out of the hand of those that made bondmen of them." 34.28. And they shall no more be a prey to the nations, neither shall the beast of the earth devour them; but they shall dwell safely, and none shall make them afraid." 34.29. And I will raise up unto them a plantation for renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more." 34.30. And they shall know that I the LORD their God am with them, and that they, the house of Israel, are My people, saith the Lord GOD." 34.31. And ye My sheep, the sheep of My pasture, are men, and I am your God, saith the Lord GOD.’" 36.25. And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them." 36.28. And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God." |
|
11. Hebrew Bible, 2 Chronicles, 6.38, 24.17-24.24 (5th cent. BCE - 3rd cent. BCE)
| 6.38. וְשָׁבוּ אֵלֶיךָ בְּכָל־לִבָּם וּבְכָל־נַפְשָׁם בְּאֶרֶץ שִׁבְיָם אֲשֶׁר־שָׁבוּ אֹתָם וְהִתְפַּלְלוּ דֶּרֶךְ אַרְצָם אֲשֶׁר נָתַתָּה לַאֲבוֹתָם וְהָעִיר אֲשֶׁר בָּחַרְתָּ וְלַבַּיִת אֲשֶׁר־בָּנִיתִי לִשְׁמֶךָ׃ 24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃ | 6.38. if they return unto Thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which Thou gavest unto their fathers, and the city which Thou hast chosen, and toward the house which I have built for Thy name;" 24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them." 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness." 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear." 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’" 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD." 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’" 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus." 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash." |
|
12. Hebrew Bible, Nehemiah, 9.2 (5th cent. BCE - 4th cent. BCE)
| 9.2. וַיִּבָּדְלוּ זֶרַע יִשְׂרָאֵל מִכֹּל בְּנֵי נֵכָר וַיַּעַמְדוּ וַיִּתְוַדּוּ עַל־חַטֹּאתֵיהֶם וַעֲוֺנוֹת אֲבֹתֵיהֶם׃ 9.2. וְרוּחֲךָ הַטּוֹבָה נָתַתָּ לְהַשְׂכִּילָם וּמַנְךָ לֹא־מָנַעְתָּ מִפִּיהֶם וּמַיִם נָתַתָּה לָהֶם לִצְמָאָם׃ | 9.2. And the seed of Israel separated themselves from all foreigners, and stood and confessed their sins, and the iniquities of their fathers." |
|
13. Septuagint, Tobit, 14.6 (4th cent. BCE - 2nd cent. BCE)
| 14.6. Then all the Gentiles will turn to fear the Lord God in truth, and will bury their idols. |
|
14. Dead Sea Scrolls, Community Rule, 3.7, 4.18-4.23, 8.17 (2nd cent. BCE - 1st cent. CE)
|
15. Philo of Alexandria, On The Virtues, 176-186, 175 (1st cent. BCE - 1st cent. CE)
| 175. The most holy Moses, being a lover of virtue, and of honour, and, above all things, of the human race, expects all men everywhere to show themselves admirers of piety and of justice, proposing to them, as to conquerors, great rewards if they repent, namely, a participation in the best of all constitutions, and an enjoyment of all things, whether great or small, which are to be found in it. |
|
16. Philo of Alexandria, Hypothetica, 11.14-11.17 (1st cent. BCE - 1st cent. CE)
|
17. Epictetus, Discourses, 1.4.18, 2.20.22, 3.16.15, 4.4.7 (1st cent. CE - 2nd cent. CE)
|
18. Josephus Flavius, Jewish Antiquities, 14.22-14.28, 18.21, 18.116-18.119, 20.34-20.48, 20.160-20.166 (1st cent. CE - 1st cent. CE)
| 14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.23. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.23. And when, upon his refusal, and the excuses that he made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 14.25. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.26. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.26. but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27. But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.27. And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. 14.28. And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae. 14.28. 4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised him, that after the war was over they would make him king of Judea; for a war was already begun between Antony and the younger Caesar: 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.116. 2. Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.36. But when Izates had taken the kingdom, and was come to Adiabene, and there saw his brethren and other kinsmen in bonds, he was displeased at it; 20.37. and as he thought it an instance of impiety either to slay or imprison them, but still thought it a hazardous thing for to let them have their liberty, with the remembrance of the injuries that had been offered them, he sent some of them and their children for hostages to Rome, to Claudius Caesar, and sent the others to Artabanus, the king of Parthia, with the like intentions. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.39. But when his mother understood what he was about, she endeavored to hinder him from doing it, and said to him that this thing would bring him into danger; and that, as he was a king, he would thereby bring himself into great odium among his subjects, when they should understand that he was so fond of rites that were to them strange and foreign; and that they would never bear to be ruled over by a Jew. 20.41. and said that he was afraid lest such an action being once become public to all, he should himself be in danger of punishment for having been the occasion of it, and having been the king’s instructor in actions that were of ill reputation; and he said that he might worship God without being circumcised, even though he did resolve to follow the Jewish law entirely, which worship of God was of a superior nature to circumcision. 20.42. He added, that God would forgive him, though he did not perform the operation, while it was omitted out of necessity, and for fear of his subjects. So the king at that time complied with these persuasions of Aias. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.44. for as he entered into his palace to salute him, and found him reading the law of Moses, he said to him, “Thou dost not consider, O king! that thou unjustly breakest the principal of those laws, and art injurious to God himself, [by omitting to be circumcised]; for thou oughtest not only to read them, but chiefly to practice what they enjoin thee. 20.45. How long wilt thou continue uncircumcised? But if thou hast not yet read the law about circumcision, and dost not know how great impiety thou art guilty of by neglecting it, read it now.” 20.46. When the king had heard what he said, he delayed the thing no longer, but retired to another room, and sent for a surgeon, and did what he was commanded to do. He then sent for his mother, and Aias his tutor, and informed them that he had done the thing; 20.47. upon which they were presently struck with astonishment and fear, and that to a great degree, lest the thing should be openly discovered and censured, and the king should hazard the loss of his kingdom, while his subjects would not bear to be governed by a man who was so zealous in another religion; and lest they should themselves run some hazard, because they would be supposed the occasion of his so doing. 20.48. But it was God himself who hindered what they feared from taking effect; for he preserved both Izates himself and his sons when they fell into many dangers, and procured their deliverance when it seemed to be impossible, and demonstrated thereby that the fruit of piety does not perish as to those that have regard to him, and fix their faith upon him only. But these events we shall relate hereafter. 20.161. Yet did Felix catch and put to death many of those impostors every day, together with the robbers. He also caught Eleazar, the son of Dineas, who had gotten together a company of robbers; and this he did by treachery; for he gave him assurance that he should suffer no harm, and thereby persuaded him to come to him; but when he came, he bound him, and sent him to Rome. 20.162. Felix also bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest he should himself have complaints made of him by the multitude, since he it was who had desired Caesar to send him as procurator of Judea. So Felix contrived a method whereby he might get rid of him, now he was become so continually troublesome to him; for such continual admonitions are grievous to those who are disposed to act unjustly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.164. Certain of those robbers went up to the city, as if they were going to worship God, while they had daggers under their garments, and by thus mingling themselves among the multitude they slew Jonathan 20.165. and as this murder was never avenged, the robbers went up with the greatest security at the festivals after this time; and having weapons concealed in like manner as before, and mingling themselves among the multitude, they slew certain of their own enemies, and were subservient to other men for money; and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to murder men there, without thinking of the impiety of which they were guilty. 20.166. And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities. |
|
19. Josephus Flavius, Jewish War, 2.120-2.121, 2.160-2.161 (1st cent. CE - 1st cent. CE)
| 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. |
|
20. Josephus Flavius, Life, 11 (1st cent. CE - 1st cent. CE)
|
21. Mishnah, Yadayim, 4.8 (1st cent. CE - 3rd cent. CE)
| 4.8. A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27)." |
|
22. New Testament, 1 Corinthians, 1.16 (1st cent. CE - 1st cent. CE)
| 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) |
|
23. New Testament, 2 Corinthians, 12.21 (1st cent. CE - 1st cent. CE)
|
24. New Testament, Acts, 1.5, 2.3, 2.5, 2.37-2.38, 3.19, 5.31, 6.3-6.11, 8.22, 10.1-10.2, 10.28, 10.35, 10.46-10.48, 11.14, 13.15, 13.24-13.26, 13.34, 13.50, 16.14-16.15, 16.30-16.34, 17.30-17.31, 19.4, 22.10, 26.18 (1st cent. CE - 2nd cent. CE)
| 1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.4. But we will continue steadfastly in prayer and in the ministry of the word. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 6.6. whom they set before the apostles. When they had prayed, they laid their hands on them. 6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 6.8. Stephen, full of faith and power, performed great wonders and signs among the people. 6.9. But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen. 6.10. They weren't able to withstand the wisdom and the Spirit by which he spoke. 6.11. Then they secretly induced men who said, "We have heard him speak blasphemous words against Moses and God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 10.35. but in every nation he who fears him and works righteousness is acceptable to him. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.14. who will speak to you words by which you will be saved, you and all your house.' 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.50. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.30. and brought them out and said, "Sirs, what must I do to be saved? 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household. 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in 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. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' |
|
25. New Testament, Apocalypse, 2.14-2.15, 4.5 (1st cent. CE - 1st cent. CE)
| 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. |
|
26. New Testament, Colossians, 1.12-1.13 (1st cent. CE - 1st cent. CE)
| 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; |
|
27. New Testament, Galatians, 3.27, 5.21 (1st cent. CE - 1st cent. CE)
| 3.27. For as many of you as werebaptized into Christ have put on Christ. 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. |
|
28. New Testament, Hebrews, 1.7, 4.14-4.16, 9.14, 10.1, 12.14-12.17, 12.29 (1st cent. CE - 1st cent. CE)
| 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 12.14. Follow after peace with all men, and the sanctification without which no man will see the Lord 12.15. looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled; 12.16. lest there be any sexually immoral person, or profane person, as Esau, who sold his birthright for one meal. 12.17. For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears. 12.29. for our God is a consuming fire. |
|
29. New Testament, Romans, 15.16 (1st cent. CE - 1st cent. CE)
| 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. |
|
30. New Testament, John, 1.6-1.9, 1.15, 1.19-1.35, 3.5, 3.22, 4.1-4.2 (1st cent. CE - 1st cent. CE)
| 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.24. The ones who had been sent were from the Pharisees. 1.25. They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? 1.26. John answered them, "I baptize in water, but among you stands one whom you don't know. 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 1.28. These things were done in Bethany beyond the Jordan, where John was baptizing. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 1.35. Again, the next day, John was standing with two of his disciples 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) |
|
31. New Testament, Luke, 1.17, 1.39-1.52, 2.8-2.20, 3.1-3.22, 4.1-4.14, 4.18-4.19, 5.32, 7.26-7.28, 8.11, 10.13, 11.14-11.16, 11.20, 11.32, 13.1-13.5, 13.21-13.22, 15.1-15.32, 16.16-16.17, 16.30, 17.3-17.4, 19.10, 20.1-20.8, 22.32, 24.47 (1st cent. CE - 1st cent. CE)
| 1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.39. Mary arose in those days and went into the hill country with haste, into a city of Judah 1.40. and entered into the house of Zacharias and greeted Elizabeth. 1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.43. Why am I so favored, that the mother of my Lord should come to me? 1.44. For behold, when the voice of your greeting came into my ears, the baby leaped in my womb for joy! 1.45. Blessed is she who believed, for there will be a fulfillment of the things which have been spoken to her from the Lord! 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 2.8. There were shepherds in the same country staying in the field, and keeping watch by night over their flock. 2.9. Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. 2.10. The angel said to them, "Don't be afraid, for behold, I bring you good news of great joy which will be to all the people. 2.11. For there is born to you, this day, in the city of David, a Savior, who is Christ the Lord. 2.12. This is the sign to you: you will find a baby wrapped in strips of cloth, lying in a feeding trough. 2.13. Suddenly, there was with the angel a multitude of the heavenly host praising God, and saying 2.14. Glory to God in the highest, On earth peace, good will toward men. 2.15. It happened, when the angels went away from them into the sky, that the shepherds said one to another, "Let's go to Bethlehem, now, and see this thing that has happened, which the Lord has made known to us. 2.16. They came with haste, and found both Mary and Joseph, and the baby lying in the feeding trough. 2.17. When they saw it, they publicized widely the saying which was spoken to them about this child. 2.18. All who heard it wondered at the things which were spoken to them by the shepherds. 2.19. But Mary kept all these sayings, pondering them in her heart. 2.20. The shepherds returned, glorifying and praising God for all the things that they had heard and seen, just as it was told them. 3.1. Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene 3.2. in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 3.5. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. 3.6. All flesh will see God's salvation.' 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.15. As the people were in expectation, and all men reasoned in their hearts concerning John, whether perhaps he was the Christ 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. 3.18. Then with many other exhortations he preached good news to the people 3.19. but Herod the tetrarch, being reproved by him for Herodias, his brother's wife, and for all the evil things which Herod had done 3.20. added this also to them all, that he shut up John in prison. 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 4.6. The devil said to him, "I will give you all this authority, and their glory, for it has been delivered to me; and I give it to whomever I want. 4.7. If you therefore will worship before me, it will all be yours. 4.8. Jesus answered him, "Get behind me Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 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.' 4.13. When the devil had completed every temptation, he departed from him until another time. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 5.32. I have not come to call the righteous, but sinners to repentance. 7.26. But what did you go out to see? A prophet? Yes, I tell you, and much more than a prophet. 7.27. This is he of whom it is written, 'Behold, I send my messenger before your face, Who will prepare your way before you.' 7.28. For I tell you, among those who are born of women there is not a greater prophet than John the Baptizer, yet he who is least in the Kingdom of God is greater than he. 8.11. Now the parable is this: The seed is the word of God. 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. 11.14. He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled. 11.15. But some of them said, "He casts out demons by Beelzebul, the prince of the demons. 11.16. Others, testing him, sought from him a sign from heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 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. 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.2. Jesus answered them, "Do you think that these Galilaeans were worse sinners than all the other Galilaeans, because they suffered such things? 13.3. I tell you, no, but, unless you repent, you will all perish in the same way. 13.4. Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem? 13.5. I tell you, no, but, unless you repent, you will all perish in the same way. 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened. 13.22. He went on his way through cities and villages, teaching, and traveling on to Jerusalem. 15.1. Now all the tax collectors and sinners were coming close to him to hear him. 15.2. The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them. 15.3. He told them this parable. 15.4. Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it? 15.5. When he has found it, he carries it on his shoulders, rejoicing. 15.6. When he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!' 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. 15.8. Or what woman, if she had ten drachma coins, if she lost one drachma, wouldn't light a lamp, sweep the house, and seek diligently until she found it? 15.9. When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma which I had lost.' 15.10. Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 16.30. He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 17.3. Be careful. If your brother sins against you, rebuke him. If he repents, forgive him. 17.4. If he sins against you seven times in the day, and seven times turns again, saying, 'I repent,' you shall forgive him. 19.10. For the Son of Man came to seek and to save that which was lost. 20.1. It happened on one of those days, as he was teaching the people in the temple and preaching the gospel, that the chief priests and scribes came to him with the elders. 20.2. They asked him, "Tell us: by what authority do you do these things? Or who is giving you this authority? 20.3. He answered them, "I also will ask you one question. Tell me: 20.4. the baptism of John, was it from heaven, or from men? 20.5. They reasoned with themselves, saying, "If we say, 'From heaven,' he will say, 'Why didn't you believe him?' 20.6. But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet. 20.7. They answered that they didn't know where it was from. 20.8. Jesus said to them, "Neither will I tell you by what authority I do these things. 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. |
|
32. New Testament, Mark, 1.1-1.15, 4.3, 6.12, 6.17-6.29, 10.17, 10.45, 11.27-11.33 (1st cent. CE - 1st cent. CE)
| 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!' 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 4.3. Listen! Behold, the farmer went out to sow 6.12. They went out and preached that people should repent. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.27. They came again to Jerusalem, and as he was walking in the temple, the chief priests, and the scribes, and the elders came to him 11.28. and they began saying to him, "By what authority do you do these things? Or who gave you this authority to do these things? 11.29. Jesus said to them, "I will ask you one question. Answer me, and I will tell you by what authority I do these things. 11.30. The baptism of John -- was it from heaven, or from men? Answer me. 11.31. They reasoned with themselves, saying, "If we should say, 'From heaven;' he will say, 'Why then did you not believe him?' 11.32. If we should say, 'From men'"--they feared the people, for all held John to really be a prophet. 11.33. They answered Jesus, "We don't know."Jesus said to them, "Neither do I tell you by what authority I do these things. |
|
33. New Testament, Matthew, 3.1-3.10, 3.12-3.17, 4.1-4.11, 4.17, 5.6, 5.10, 5.20, 6.33, 9.32-9.34, 11.9-11.14, 11.20-11.21, 12.17-12.28, 12.41, 13.18, 13.24-13.25, 13.31, 13.33-13.34, 13.44-13.45, 14.3-14.12, 21.23-21.27, 23.1-23.36, 27.3, 28.18-28.20 (1st cent. CE - 1st cent. CE)
| 3.1. In those days, John the Baptizer came, preaching in the wilderness of Judea, saying 3.2. Repent, for the Kingdom of Heaven is at hand! 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 3.4. Now John himself wore clothing made of camel's hair, with a leather belt around his waist. His food was locusts and wild honey. 3.5. Then people from Jerusalem, all of Judea, and all the region around the Jordan went out to him. 3.6. They were baptized by him in the Jordan, confessing their sins. 3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.12. His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire. 3.13. Then Jesus came from Galilee to the Jordan to John, to be baptized by him. 3.14. But John would have hindered him, saying, "I need to be baptized by you, and you come to me? 3.15. But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all righteousness." Then he allowed him. 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 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.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 4.17. From that time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 9.32. As they went out, behold, a mute man who was demon possessed was brought to him. 9.33. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, "Nothing like this has ever been seen in Israel! 9.34. But the Pharisees said, "By the prince of the demons, he casts out demons. 11.9. But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 11.11. Most assuredly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 11.12. From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 11.13. For all the prophets and the law prophesied until John. 11.14. If you are willing to receive it, this is Elijah, who is to come. 11.20. Then he began to denounce the cities in which most of his mighty works had been done, because they didn't repent. 11.21. 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 in sackcloth and ashes. 12.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying 12.18. Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit on him. He will proclaim justice to the Gentiles. 12.19. He will not strive, nor shout; Neither will anyone hear his voice in the streets. 12.20. He won't break a bruised reed. He won't quench a smoking flax, Until he leads justice to victory. 12.21. In his name, the Gentiles will hope. 12.22. Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23. All the multitudes were amazed, and said, "Can this be the son of David? 12.24. But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons. 12.25. Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26. If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 12.27. If I by Beelzebul cast out demons, by whom do your sons cast them out? Therefore they will be your judges. 12.28. But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you. 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. 13.18. Hear, then, the parable of the farmer. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened. 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them 13.44. The Kingdom of Heaven is like a treasure hidden in the field, which a man found, and hid. In his joy, he goes and sells all that he has, and buys that field. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 14.3. For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 14.4. For John said to him, "It is not lawful for you to have her. 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.6. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. 14.7. Whereupon he promised with an oath to give her whatever she should ask. 14.8. She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer. 14.9. The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given 14.10. and he sent and beheaded John in the prison. 14.11. His head was brought on a platter, and given to the young lady: and she brought it to her mother. 14.12. His disciples came, and took the body, and buried it; and they went and told Jesus. 21.23. When he had come into the temple, the chief priests and the elders of the people came to him as he was teaching, and said, "By what authority do you do these things? Who gave you this authority? 21.24. Jesus answered them, "I also will ask you one question, which if you tell me, I likewise will tell you by what authority I do these things. 21.25. The baptism of John, where was it from? From heaven or from men?"They reasoned with themselves, saying, "If we say, 'From heaven,' he will ask us, 'Why then did you not believe him?' 21.26. But if we say, 'From men,' we fear the multitude, for all hold John as a prophet. 21.27. They answered Jesus, and said, "We don't know."He also said to them, "Neither will I tell you by what authority I do these things. 23.1. Then Jesus spoke to the multitudes and to his disciples 23.2. saying, "The scribes and the Pharisees sat on Moses' seat. 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. 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen. |
|
34. Pliny The Elder, Natural History, 5.73 (1st cent. CE - 1st cent. CE)
|
35. Tosefta, Yadayim, 2.20 (1st cent. CE - 2nd cent. CE)
|
36. Anon., Acts of Thomas, 25 (2nd cent. CE - 3rd cent. CE)
| 25. And the apostle, filled with joy, said: I praise thee, O Lord Jesu, that thou hast revealed thy truth in these men; for thou only art the God of truth, and none other, and thou art he that knoweth all things that are unknown to the most; thou, Lord, art he that in all things showest compassion and sparest men. For men by reason of the error that is in them have overlooked thee but thou hast not overlooked them. And now at mv supplication and request do thou receive the king and his brother and join them unto thy fold, cleansing them with thy washing and anointing them with thine oil from the error that encompasseth them: and keep them also from the wolves, bearing them into thy meadows. And give them drink out of thine immortal fountain which is neither fouled nor drieth up; for they entreat and supplicate thee and desire to become thy servants and ministers, and for this they are content even to be persecuted of thine enemies, and for thy sake to be hated of them and to be mocked and to die, like as thou for our sake didst suffer all these things, that thou mightest preserve us, thou that art Lord and verily the good shepherd. And do thou grant them to have confidence in thee alone, and the succour that cometh of thee and the hope of their salvation which they look for from thee alone; and that they may be grounded in thy mysteries and receive the perfect good of thy graces and gifts, and flourish in thy ministry and come to perfection in thy Father. |
|
37. Clement of Alexandria, Christ The Educator, 1.6.26-1.6.32 (2nd cent. CE - 3rd cent. CE)
|
38. Clement of Alexandria, Miscellanies, 2.3, 2.20.116 (2nd cent. CE - 3rd cent. CE)
|
39. Hermogenes, Rhetorical Exercises, 16 (2nd cent. CE - 3rd cent. CE)
|
40. Irenaeus, Refutation of All Heresies, 1.6.3, 1.24.5, 1.25.4, 1.25.6, 1.26.3, 1.28.2, 1.31.2 (2nd cent. CE - 3rd cent. CE)
|
41. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE)
| 49. To those who object that Elijah has not yet come, he replies that he is the precursor of the first advent Trypho: Those who affirm him to have been a man, and to have been anointed by election, and then to have become Christ, appear to me to speak more plausibly than you who hold those opinions which you express. For we all expect that Christ will be a man [born] of men, and that Elijah when he comes will anoint him. But if this man appear to be Christ, he must certainly be known as man [born] of men; but from the circumstance that Elijah has not yet come, I infer that this man is not He [the Christ]. Justin: Does not Scripture, in the book of Zechariah, Malachi 4:5 say that Elijah shall come before the great and terrible day of the Lord? Trypho: Certainly. Justin: If therefore Scripture compels you to admit that two advents of Christ were predicted to take place — one in which He would appear suffering, and dishonoured, and without comeliness; but the other in which He would come glorious and Judge of all, as has been made manifest in many of the fore-cited passages — shall we not suppose that the word of God has proclaimed that Elijah shall be the precursor of the great and terrible day, that is, of His second advent? Trypho: Certainly. Justin: And, accordingly, our Lord in His teaching proclaimed that this very thing would take place, saying that Elijah would also come. And we know that this shall take place when our Lord Jesus Christ shall come in glory from heaven; whose first manifestation the Spirit of God who was in Elijah preceded as herald in [the person of] John, a prophet among your nation; after whom no other prophet appeared among you. He cried, as he sat by the river Jordan: 'I baptize you with water to repentance; but He that is stronger than I shall come, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost and with fire: whose fan is in His hand, and He will thoroughly purge His floor, and will gather the wheat into the barn; but the chaff He will burn up with unquenchable fire.' Matthew 3:11-12 And this very prophet your king Herod had shut up in prison; and when his birthday was celebrated, and the niece of the same Herod by her dancing had pleased him, he told her to ask whatever she pleased. Then the mother of the maiden instigated her to ask the head of John, who was in prison; and having asked it, [Herod] sent and ordered the head of John to be brought in on a charger. Wherefore also our Christ said, [when He was] on earth, to those who were affirming that Elijah must come before Christ: 'Elijah shall come, and restore all things; but I say unto you, that Elijah has already come, and they knew him not, but have done to him whatsoever they chose.' Matthew 17:12 And it is written, 'Then the disciples understood that He spoke to them about John the Baptist.' Trypho: This statement also seems to me paradoxical; namely, that the prophetic Spirit of God, who was in Elijah, was also in John. Justin: Do you not think that the same thing happened in the case of Joshua the son of Nave (Nun), who succeeded to the command of the people after Moses, when Moses was commanded to lay his hands on Joshua, and God said to him, 'I will take of the spirit which is in you, and put it on him?' Trypho: Certainly. Justin: As therefore, while Moses was still among men, God took of the spirit which was in Moses and put it on Joshua, even so God was able to cause [the spirit] of Elijah to come upon John; in order that, as Christ at His first coming appeared inglorious, even so the first coming of the spirit, which remained always pure in Elijah like that of Christ, might be perceived to be inglorious. For the Lord said He would wage war against Amalek with concealed hand; and you will not deny that Amalek fell. But if it is said that only in the glorious advent of Christ war will be waged with Amalek, how great will the fulfilment of Scripture be which says, 'God will wage war against Amalek with concealed hand!' You can perceive that the concealed power of God was in Christ the crucified, before whom demons, and all the principalities and powers of the earth, tremble. |
|
42. Marcus Aurelius Emperor of Rome, Meditations, 9.42 (2nd cent. CE - 2nd cent. CE)
|
43. Tertullian, Against Marcion, 2.27 (2nd cent. CE - 3rd cent. CE)
| 2.27. And now, that I may briefly pass in review the other points which you have thus far been engaged in collecting, as mean, weak, and unworthy, for demolishing the Creator, I will propound them in a simple and definite statement: that God would have been unable to hold any intercourse with men, if He had not taken on Himself the emotions and affections of man, by means of which He could temper the strength of His majesty, which would no doubt have been incapable of endurance to the moderate capacity of man, by such a humiliation as was indeed degrading to Himself, but necessary for man, and such as on this very account became worthy of God, because nothing is so worthy of God as the salvation of man. If I were arguing with heathens, I should dwell more at length on this point; although with heretics too the discussion does not stand on very different grounds. Inasmuch as you yourselves have now come to the belief that God moved about in the form and all other circumstances of man's nature, you will of course no longer require to be convinced that God conformed Himself to humanity, but feel yourselves bound by your own faith. For if the God (in whom you believe,) even from His higher condition, prostrated the supreme dignity of His majesty to such a lowliness as to undergo death, even the death of the cross, why can you not suppose that some humiliations are becoming to our God also, only more tolerable than Jewish contumelies, and crosses, and sepulchres? Are these the humiliations which henceforth are to raise a prejudice against Christ (the subject as He is of human passions ) being a partaker of that Godhead against which you make the participation in human qualities a reproach? Now we believe that Christ did ever act in the name of God the Father; that He actually from the beginning held intercourse with (men); actually communed with patriarchs and prophets; was the Son of the Creator; was His Word; whom God made His Son by emitting Him from His own self, and thenceforth set Him over every dispensation and (administration of) His will, making Him a little lower than the angels, as is written in David. In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears. With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: No man knows the Father, save the Son. Matthew 11:27 For even in the Old Testament He had declared, No man shall see me, and live. Exodus 33:20 He means that the Father is invisible, in whose authority and in whose name was He God who appeared as the Son of God. But with us Christ is received in the person of Christ, because even in this manner is He our God. Whatever attributes therefore you require as worthy of God, must be found in the Father, who is invisible and unapproachable, and placid, and (so to speak) the God of the philosophers; whereas those qualities which you censure as unworthy must be supposed to be in the Son, who has been seen, and heard, and encountered, the Witness and Servant of the Father, uniting in Himself man and God, God in mighty deeds, in weak ones man, in order that He may give to man as much as He takes from God. What in your esteem is the entire disgrace of my God, is in fact the sacrament of man's salvation. God held converse with man, that man might learn to act as God. God dealt on equal terms with man, that man might be able to deal on equal terms with God. God was found little, that man might become very great. You who disdain such a God, I hardly know whether you ex fidebelieve that God was crucified. How great, then, is your perversity in respect of the two characters of the Creator! You designate Him as Judge, and reprobate as cruelty that severity of the Judge which only acts in accord with the merits of cases. You require God to be very good, and yet despise as meanness that gentleness of His which accorded with His kindness, (and) held lowly converse in proportion to the mediocrity of man's estate. He pleases you not, whether great or little, neither as your judge nor as your friend! What if the same features should be discovered in your God? That He too is a judge, we have already shown in the proper section: that from being a judge He must needs be severe; and from being severe He must also be cruel, if indeed cruel. |
|
44. Babylonian Talmud, Berachot, 22a (3rd cent. CE - 6th cent. CE)
| 22a. משמשת וראתה נדה אינה צריכה טבילה אבל בעל קרי גרידא מחייב לא תימא מברך אלא מהרהר,ומי אית ליה לרבי יהודה הרהור והתניא בעל קרי שאין לו מים לטבול קורא קריאת שמע ואינו מברך לא לפניה ולא לאחריה ואוכל פתו ומברך לאחריה ואינו מברך לפניה אבל מהרהר בלבו ואינו מוציא בשפתיו דברי רבי מאיר רבי יהודה אומר בין כך ובין כך מוציא בשפתיו,אמר רב נחמן בר יצחק עשאן ר' יהודה כהלכות דרך ארץ,דתניא (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב מה להלן באימה וביראה וברתת ובזיע אף כאן באימה וביראה וברתת ובזיע,מכאן אמרו הזבים והמצורעים ובאין על נדות מותרים לקרות בתורה ובנביאים ובכתובים לשנות במשנה וגמרא ובהלכות ובאגדות אבל בעלי קריין אסורים,רבי יוסי אומר שונה הוא ברגיליות ובלבד שלא יציע את המשנה רבי יונתן בן יוסף אומר מציע הוא את המשנה ואינו מציע את הגמרא רבי נתן בן אבישלום אומר אף מציע את הגמרא ובלבד שלא יאמר אזכרות שבו רבי יוחנן הסנדלר תלמידו של רבי עקיבא משום ר"ע אומר לא יכנס למדרש כל עיקר ואמרי לה לא יכנס לבית המדרש כל עיקר ר' יהודה אומר שונה הוא בהלכות דרך ארץ,מעשה ברבי יהודה שראה קרי והיה מהלך על גב הנהר אמרו לו תלמידיו רבינו שנה לנו פרק אחד בהלכות דרך ארץ ירד וטבל ושנה להם אמרו לו לא כך למדתנו רבינו שונה הוא בהלכות דרך ארץ אמר להם אע"פ שמיקל אני על אחרים מחמיר אני על עצמי:,תניא ר' יהודה בן בתירא היה אומר אין דברי תורה מקבלין טומאה מעשה בתלמיד אחד שהיה מגמגם למעלה מרבי יהודה בן בתירא אמר ליה בני פתח פיך ויאירו דבריך שאין דברי תורה מקבלין טומאה שנאמר (ירמיהו כג, כט) הלא כה דברי כאש נאם ה' מה אש אינו מקבל טומאה אף דברי תורה אינן מקבלין טומאה,אמר מר מציע את המשנה ואינו מציע את הגמרא מסייע ליה לרבי אלעאי דאמר רבי אלעאי אמר ר' אחא בר יעקב משום רבינו הלכה מציע את המשנה ואינו מציע את הגמרא כתנאי מציע את המשנה ואינו מציע את הגמרא דברי רבי מאיר רבי יהודה בן גמליאל אומר משום רבי חנינא בן גמליאל זה וזה אסור ואמרי לה זה וזה מותר,מ"ד זה וזה אסור כרבי יוחנן הסנדלר מ"ד זה וזה מותר כרבי יהודה בן בתירא,אמר רב נחמן בר יצחק נהוג עלמא כהני תלת סבי כרבי אלעאי בראשית הגז כרבי יאשיה בכלאים כרבי יהודה בן בתירא בד"ת,כרבי אלעאי בראשית הגז דתניא רבי אלעאי אומר ראשית הגז אינו נוהג אלא בארץ,כרבי יאשיה בכלאים כדכתיב (דברים כב, ט) (כרמך) לא תזרע [כרמך] כלאים רבי יאשיה אומר לעולם אינו חייב עד שיזרע חטה ושעורה וחרצן במפולת יד,כרבי יהודה בן בתירא בדברי תורה דתניא רבי יהודה בן בתירא אומר אין דברי תורה מקבלין טומאה,כי אתא זעירי אמר בטלוה לטבילותא ואמרי לה בטלוה לנטילותא מאן דאמר בטלוה לטבילותא כרבי יהודה בן בתירא מאן דאמר בטלוה לנטילותא כי הא דרב חסדא לייט אמאן דמהדר אמיא בעידן צלותא:,תנו רבנן בעל קרי שנתנו עליו תשעה קבין מים טהור נחום איש גם זו לחשה לרבי עקיבא ורבי עקיבא לחשה לבן עזאי ובן עזאי יצא ושנאה לתלמידיו בשוק פליגי בה תרי אמוראי במערבא רבי יוסי בר אבין ורבי יוסי בר זבידא חד תני שנאה וחד תני לחשה,מאן דתני שנאה משום בטול תורה ומשום בטול פריה ורביה ומאן דתני לחשה שלא יהו תלמידי חכמים מצויים אצל נשותיהם כתרנגולים,אמר רבי ינאי שמעתי שמקילין בה ושמעתי שמחמירין בה וכל המחמיר בה על עצמו מאריכין לו ימיו ושנותיו,אמר ריב"ל מה טיבן של טובלי שחרין מה טיבן הא איהו דאמר בעל קרי אסור בדברי תורה הכי קאמר מה טיבן בארבעים סאה אפשר בתשעה קבין מה טיבן בטבילה אפשר בנתינה,אמר רבי חנינא גדר גדול גדרו בה דתניא מעשה באחד שתבע אשה לדבר עבירה אמרה לו ריקא יש לך ארבעים סאה שאתה טובל בהן מיד פירש,אמר להו רב הונא לרבנן רבותי מפני מה אתם מזלזלין בטבילה זו אי משום צינה אפשר במרחצאות,אמר ליה רב חסדא וכי יש טבילה בחמין אמר ליה רב אדא בר אהבה קאי כוותך,רבי זירא הוה יתיב באגנא דמיא בי מסותא אמר ליה לשמעיה זיל ואייתי לי תשעה קבין ושדי עלואי אמר ליה רבי חייא בר אבא למה ליה למר כולי האי והא יתיב בגווייהו אמר ליה כארבעים סאה מה ארבעים סאה בטבילה ולא בנתינה אף תשעה קבין בנתינה ולא בטבילה,רב נחמן תקן חצבא בת תשעה קבין כי אתא רב דימי אמר רבי עקיבא ורבי יהודה גלוסטרא אמרו לא שנו אלא לחולה לאונסו אבל לחולה המרגיל ארבעים סאה,אמר רב יוסף אתבר חצביה דרב נחמן כי אתא רבין אמר באושא הוה עובדא | 22a. that ba woman who engaged in intercourse and saw menstrualblood bis not required to immerse herself, but one who experienced a seminal emission alone,with no concurrent impurity, bis required to do so?If so, we must interpret Rabbi Yehuda’s statement in the mishna that one recites a blessing both beforehand and thereafter as follows: bDo not saythat one brecites a blessingorally, but rather he means that bone contemplatesthose blessings in his heart.,The Gemara challenges this explanation: bAnd does Rabbi Yehuda maintain thatthere is validity to bcontemplatingin his heart? bWasn’t it taughtin a ibaraita /i: bOne who experienced a seminal emission and who has no water to immerseand purify himself brecites iShemaand neither recites the blessingsof iShema bbeforehand nor thereafter? Andwhen bhe eats his bread, he recites the blessing thereafter,Grace after Meals, bbut does not recite the blessing:Who brings forth bread from the earth, bbeforehand. However,in the instances where he may not recite the blessing, bhe contemplatesit bin his heart rather than utterit bwith his lips,this is bthe statement of Rabbi Meir.However bRabbi Yehuda says: In either case, he uttersall of the blessings bwith his lips.Rabbi Yehuda does not consider contemplating the blessings in his heart a solution and permits them to be recited., bRav Naḥman bar Yitzḥak said:Rabbi Yehuda’s statement in the mishna should be interpreted in another way. bRabbi Yehuda renderedthe blessings blike iHilkhot Derekh Eretz /i,which according to some Sages were not considered to be in the same category as all other matters of Torah and therefore, one is permitted to engage in their study even after having experienced a seminal emission., bAs it was taughtin a ibaraita /i: It is written: b“And you shall impart them to your children and your children’s children”(Deuteronomy 4:9), band it is written thereafter: “The day that you stood before the Lord your God at Horeb”(Deuteronomy 4:10). bJust as below,the Revelation at Sinai was bin reverence, fear, quaking, and trembling, so too here,in every generation, Torah must be studied with a sense of breverence, fear, quaking, and trembling. /b, bFrom herethe Sages bstated: iZavim /i, lepers, and those who engaged in intercourse with menstruating women,despite their severe impurity, bare permitted to read the Torah, Prophets, and Writings, and to study Mishna and Gemara and ihalakhotand iaggada /i. However, those who experienced a seminal emission are prohibitedfrom doing so. The reason for this distinction is that the cases of severe impurity are caused by ailment or other circumstances beyond his control and, as a result, they do not necessarily preclude a sense of reverence and awe as he studies Torah. This, however, is not the case with regard to impurity resulting from a seminal emission, which usually comes about due to frivolity and a lack of reverence and awe. Therefore, it is inappropriate for one who experiences a seminal emission to engage in matters of in Torah.,However, there are many opinions concerning the precise parameters of the Torah matters prohibited by this decree. bRabbi Yosei says:One who experiences a seminal emission bstudies imishnayotthat he is baccustomedto study, bas long as he does not expound upon anew bmishnato study it in depth. bRabbi Yonatan ben Yosef says: He expounds upon the mishna but he does not expound upon the Gemara,which is the in-depth analysis of the Torah. bRabbi Natan ben Avishalom says: He may even expound upon the Gemara, as long as he does not utterthe bmentionsof God’s name btherein. Rabbi Yoḥa the Cobbler, Rabbi Akiva’s student, says in the name of Rabbi Akiva:One who experiences a seminal emission bmay not enter into homiletic interpretation [ imidrash /i]of verses bat all. Some saythat he says: bHe may not enter the study hall [ ibeit hamidrash /i] at all. Rabbi Yehuda says: He may studyonly iHilkhot Derekh Eretz /i.In terms of the problem raised above, apparently Rabbi Yehuda considers the legal status of the blessings to be parallel to the legal status of iHilkhot Derekh Eretz /i, and therefore one may utter them orally.,The Gemara relates ban incident involving Rabbi Yehudahimself, who bexperienced a seminal emission and was walking along the riverbankwith his disciples. bHis disciples said to him: Rabbi, teach us a chapter from iHilkhot Derekh Eretz /i,as he maintained that even in a state of impurity, it is permitted. bHe descended and immersed himselfin the river band taught them iHilkhot Derekh Eretz /i. bThey said to him: Did you not teach us, our teacher, that he may study iHilkhot Derekh Eretz /i? He said to them: Although I am lenient with others,and allow them to study it without immersion, bI am stringent with myself. /b,Further elaborating on the issue of Torah study while in a state of impurity, bit was taughtin a ibaraitathat bRabbi Yehuda ben Beteira would say: Matters of Torah do not become ritually impureand therefore one who is impure is permitted to engage in Torah study. He implemented this ihalakhain practice. The Gemara relates ban incident involving a student who wasreciting imishnayotand ibaraitot bhesitantly beforethe study hall of bRabbi Yehuda ben Beteira.The student experienced a seminal emission, and when he was asked to recite he did so in a rushed, uneven manner, as he did not want to utter the words of Torah explicitly. Rabbi Yehuda bsaid to him: My son, open your mouth and let your words illuminate, as matters of Torah do not become ritually impure, as it is stated: “Is not my word like fire, says the Lord”(Jeremiah 23:29). bJust as fire does not become ritually impure, so too matters of Torah do not become ritually impure. /b,In this ibaraita bthe Master saidthat one who is impure because of a seminal emission bexpounds upon the mishna but does not expound upon the Gemara.The Gemara notes: This statement bsupportsthe opinion of bRabbi El’ai,as bRabbi El’ai saidthat bRabbi Aḥa bar Ya’akov said in the name of Rabbeinu,Rav b: The ihalakhais that one who experienced a seminal emission bmay expound upon the mishna but may not expound upon the Gemara.This dispute bis parallel a tannaiticdispute, as it was taught: One who experienced a seminal emission bexpounds upon the mishna but does not expound upon the Gemara;that is bthe statement of Rabbi Meir. Rabbi Yehuda ben Gamliel says in the name of Rabbi Ḥanina ben Gamliel:Both bthis and that are prohibited. And some saythat he said: Both bthis and that are permitted. /b,Comparing these opinions: bThe one who saidthat both bthis and that are prohibitedholds bin accordance withthe opinion of bRabbi Yoḥa the Cobbler; the one who saidthat both bthis and that are permittedholds bin accordance withthe opinion of bRabbi Yehuda ben Beteira. /b,Summarizing the ihalakha /i, bRav Naḥman bar Yitzḥak said: The universallyaccepted bpractice is in accordance withthe opinions of bthese three elders: In accordance withthe opinion of bRabbi El’ai with regard tothe ihalakhotof bthe first shearing, in accordance withthe opinion of bRabbi Yoshiya with regard tothe laws of prohibited bdiverse kinds,and bin accordance withthe opinion of bRabbi Yehuda ben Beteira with regard to matters of Torah. /b,The Gemara elaborates: bIn accordance withthe opinion of bRabbi El’ai with regard to the first shearing, as it was taughtin a ibaraitathat bRabbi El’ai says:The obligation to set aside bthe first shearingfrom the sheep for the priest bis only practiced in EretzYisrael and not in the Diaspora, and that is the accepted practice., bIn accordance withthe opinion of bRabbi Yoshiya with regard to diverse kinds, as it is written: “You shall not sow your vineyard with diverse kinds”(Deuteronomy 22:9). bRabbi Yoshiya says:This means that bonewho sows diverse kinds bis not liableby Torah law buntil he sows wheat and barley and agrape bpit with a single hand motion,meaning that while sowing in the vineyard he violates the prohibition of diverse kinds that applies to seeds and to the vineyard simultaneously., bIn accordance with Rabbi Yehuda ben Beteira with regard toone who experiences a seminal emission is permitted to engage in bmatters of Torah, as it was taughtin a ibaraitathat bRabbi Yehuda ben Beteira says: Matters of Torah do not become ritually impure. /b,And the Gemara relates: bWhen Ze’iri camefrom Eretz Yisrael to Babylonia, bhesuccinctly capsulated this ihalakhaand bsaid: They abolished ritual immersion, and some say thathe said: bThey abolished ritual washing of the hands.The Gemara explains: bThe one who saysthat bthey abolished immersionholds in accordance with the opinion of bRabbi Yehuda ben Beteirathat one who experienced a seminal emission is not required to immerse. bAnd the one who saysthat bthey abolished washing of the handsholds bin accordance with that which Rav Ḥisda cursed one whogoes out of his way bto seek water at the time of prayer. /b, bThe Sages taughtin a ibaraita /i: bOne who experienced a seminal emission who had nine ikavofdrawn bwater poured over him,that is sufficient to render him britually pureand he need not immerse himself in a ritual bath. The Gemara relates: bNaḥum of Gam Zo whisperedthis ihalakhato bRabbi Akiva, and Rabbi Akiva whispered it tohis student bben Azzai, and ben Azzai went out and taught it to his studentspublicly bin the marketplace. Two iamora’imin Eretz Yisrael, Rabbi Yosei bar Avin and Rabbi Yosei bar Zevida, disagreedas to the correct version of the conclusion of the incident. bOne taught:Ben Azzai btaught itto his students in the market. bAnd the other taught: Ben Azzaialso bwhispered itto his students.,The Gemara explains the rationale behind the two versions of this incident. bTheSage bwho taughtthat ben Azzai btaughtthe law openly in the market held that the leniency was bdue toconcern that the ihalakhotrequiring ritual immersion would promote bderelictionin the study bof Torah.The ruling of Rabbi Yehuda ben Beteira eases the way for an individual who experienced a seminal emission to study Torah. This was balso due toconcern that the ihalakhotrequiring ritual immersion would promote bthe suspension of procreation,as one might abstain from marital relations to avoid the immersion required thereafter. bAnd theSage, bwho taughtthat ben Azzai only bwhisperedthis ihalakhato his students, held that he did so bin order that Torah scholars would not be with their wives like roosters.If the purification process was that simple, Torah scholars would engage in sexual activity constantly, which would distract them from their studies.,With regard to this ritual immersion, bRabbi Yannai said: I heard that there are those who are lenient with regard to it and I have heard that there are those who are stringent with regard to it.The ihalakhain this matter was never conclusively established band anyone whoaccepts bupon himself to be stringent with regard to it, they prolong for him his days and years. /b,The Gemara relates that bRabbi Yehoshua ben Levi said: What is the essence of those who immerse themselves in the morning?The Gemara retorts: How can one ask bwhat is their essence? Isn’t hethe one bwho saidthat bone who experiences a seminal emission is prohibited fromengaging in bmatters of Torahand is required to immerse himself in the morning? Rather, bthis iswhat bhemeant to bsay: What is the essence ofimmersion in a ritual bath of bforty ise’a /iof water when bit is possibleto purify oneself bwith nine ikav /i?Furthermore, bwhat is the essence of immersionwhen bit isalso bpossibleto purify oneself by bpouringwater?,Regarding this, bRabbi Ḥanina said: They established a massive fenceprotecting one from sinning with their decree that one must immerse himself in forty ise’aof water. bAs it was taughtin a ibaraita /i: There was ban incident involving one who solicited a woman tocommit ba sinful act. She said to him: Good-for-nothing. Do you have forty ise’ain which to immerseand purify byourselfafterwards? He bimmediately desisted.The obligation to immerse oneself caused individuals to refrain from transgression., bRav Huna said to the Sages: Gentlemen, why do you disdain this immersion? If it is becauseit is difficult for you to immerse in the bcoldwaters of the ritual bath, bit is possibleto purify oneself by immersing oneself in the heated bbathhouses,which are unfit for immersion for other forms of ritual impurity but are fit for immersion in this case., bRabbi Ḥisda said to him: Is there ritual immersion in hot water?Rav Huna bsaid to him:Indeed, doubts with regard to the fitness of baths have been raised, and bRav Adda bar Ahava holds in accordance with youropinion. Nevertheless, I remain convinced that it is permitted.,The Gemara relates: bRabbi Zeira was sitting in a tub of water in the bathhouse. He said to his attendant: Go and get nine ikav /iof water band pourit bover meso that I may purify myself from the impurity caused by a seminal emission. bRabbi Ḥiyya bar Abba said to him: Why does my masterrequire ball of this? Aren’t you seated inat least nine ikavof water in the tub. bHe said to him:The law of nine ikav bparallelsthe law of bforty ise’a /i,in that their ihalakhotare exclusive. bJust as forty ise’a /ican only purify an individual through bimmersion and not through pouring, so too nine ikav /ican only purify one who experienced a seminal emission bthrough pouring and not through immersion. /b,The Gemara relates that bRav Naḥman prepared a jugwith a capacity bof nine ikav /iso that his students could pour water over themselves and become pure. bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe said: Rabbi Akiva and Rabbi Yehuda Gelostera said:The ihalakhathat one who experienced a seminal emission can be purified by pouring nine ikav bwas only taught for a sick personwho experienced the emission binvoluntarily. However, a sick personwho experienced a bnormalseminal emission in the course of marital relations, is required to immerse himself in bforty ise’a /i. /b, bRav Yosef said:In that case, bRav Naḥman’s jug is broken,meaning it is no longer of any use, as few people fall into the category of sick people who experienced seminal emissions. Nevertheless, bwhen Ravin camefrom Eretz Yisrael to Babylonia bhe said: In Usha there was an incident /b |
|
45. Babylonian Talmud, Ketuvot, 96a (3rd cent. CE - 6th cent. CE)
| 96a. תא שמע אמר רבי זירא אמר שמואל מציאת אלמנה לעצמה אי אמרת בשלמא הניזונת תנן שפיר אלא אי אמרת ניזונת תנן ניהוו כבעל מה בעל מציאת אשה לבעלה הכא נמי מציאת אשה ליורשים,לעולם אימא לך ניזונת תנן טעמא מאי אמור רבנן מציאת אשה לבעלה דלא תיהוי לה איבה הני תיהוי להו איבה,אמר רבי יוסי בר חנינא כל מלאכות שהאשה עושה לבעלה אלמנה עושה ליורשים חוץ ממזיגת הכוס והצעת המטה והרחצת פניו ידיו ורגליו,אמר רבי יהושע בן לוי כל מלאכות שהעבד עושה לרבו תלמיד עושה לרבו חוץ מהתרת (לו) מנעל,אמר רבא לא אמרן אלא במקום שאין מכירין אותו אבל במקום שמכירין אותו לית לן בה אמר רב אשי ובמקום שאין מכירין אותו נמי לא אמרן אלא דלא מנח תפלין אבל מנח תפלין ל"ל בה,אמר ר' חייא בר אבא אמר רבי יוחנן כל המונע תלמידו מלשמשו כאילו מונע ממנו חסד שנא' (איוב ו, יד) למס מרעהו חסד רב נחמן בר יצחק אומר אף פורק ממנו יראת שמים שנאמר (איוב ו, יד) ויראת שדי יעזוב,אמר רבי אלעזר אלמנה שתפסה מטלטלין במזונותיה מה שתפסה תפסה תניא נמי הכי אלמנה שתפסה מטלטלין במזונותיה מה שתפסה תפסה,וכן כי אתא רב דימי אמר מעשה בכלתו של ר' שבתי שתפסה דסקיא מלאה מעות ולא היה כח ביד חכמים להוציא מידה,אמר רבינא ולא אמרן אלא למזוני אבל לכתובה מפקינן מינה,מתקיף לה מר בר רב אשי מ"ש לכתובה דממקרקעי ולא ממטלטלי מזונות נמי ממקרקעי ולא ממטלטלי אלא למזוני מאי דתפסה תפסה הכי נמי לכתובה,אמר ליה רב יצחק בר נפתלי לרבינא הכי אמרינן משמיה דרבא כוותיך,אמר ר' יוחנן משמיה דרבי יוסי בן זימרא אלמנה ששהתה שתים ושלש שנים ולא תבעה מזונות איבדה מזונות,השתא שתים איבדה שלש מיבעיא לא קשיא כאן בעניה כאן בעשירה,אי נמי כאן בפרוצה כאן בצנועה,אמר רבא לא אמרן אלא למפרע אבל להבא יש לה,בעי ר' יוחנן יתומים אומרים נתננו והיא אומרת לא נטלתי על מי להביא ראיה | 96a. The Gemara suggests: bComeand bheara proof from that which bRabbi Zeira saidthat bShmuel said:Any lost barticle found by the widowshe acquires bfor herself. Granted, if you saythat bwe learnedin the mishna: A widow bwho is sustained,Shmuel’s principle is bwellunderstood. Then, according to the mishna, there are cases where a widow is supported by her husband’s heirs and other cases where she is not. Shmuel is referring to a case where the heirs do not sustain her, and therefore any earnings and articles that she may find belong to her. bHowever, if you saythat bwe learnedin the mishna: A widow bis sustainedby the heirs in place of her husband, then bletthe heirs bbe like the husbandin every sense. bJust asin the case of bthe husband,any lost barticle found bythe bwifebelongs bto the husband, here too,any lost barticle found bythe widowed bwifeshould belong bto the heirs. /b,The Gemara rejects this proof: bActually, I will say to youthat bwe learnedin the mishna: A widow bis sustained,and this does not contradict Shmuel’s statement. bWhat is the reasonthat bthe Sages saidthat any lost barticle found bythe bwifebelongs bto her husband?It is bso that she should not be subject toher husband’s benmity.The Sages were concerned that if the husband saw that his wife had come into possession of money and did not know the source of that money, they would quarrel. However, btheseheirs, blet them have enmitytoward the widow., bRabbi Yosei bar Ḥanina said: All tasks that a wife performs for her husband, a widow performs for thehusband’s bheirs, except for fillinghis bcup; and makinghis bbed; and washing his face, hands, and feet,which are expressions of affection that a woman performs specifically for her husband., bRabbi Yehoshua ben Levi said: All tasks thata Canaanite bslave performs for his master, a student performs for his teacher, except for untying his shoe,a demeaning act that was typically performed by slaves and would not be appropriate for a student to do., bRava said: We said this onlyif the teacher and the student are bin a place wherepeople are bnot familiar withthe student and he could be mistaken for a slave. bHowever, in a place wherepeople are bfamiliar withthe student, bwe have noproblem bwith itas everyone knows that he is not a slave. bRav Ashi said: And in a place wherepeople are bnot familiar withthe student, bwe said this ihalakha bonlyif bhe is not donning phylacteries, but if he is donning phylacteries, we have noproblem bwith it.A slave does not don phylacteries, and since this student is donning phylacteries, even if he unties his teacher’s shoes he will not be mistaken for a slave., bRabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said: Anyone who prevents his student from serving him, it is as if he withheld from him kindness, as it is stated: “To him that is ready to faint [ ilamas /i], from his friend kindness is due”(Job 6:14). Rabbi Yoḥa interprets this to mean that one who prevents [ imemis /i] another from performing acts on his behalf, prevents him from performing the mitzva of kindness. bRav Naḥman bar Yitzḥak says: He even removes fromthe student bthe fear of Heaven, as it is statedin the continuation of the verse: b“Even to one who forsakes the fear of the Almighty.” /b, bRabbi Elazar said:In the case of ba widow who seized movable property for her sustece, that which she seized, she seizedand it remains in her possession. bThat ihalakha bis also taughtin a ibaraita /i: bA widow who seized movable propertyto provide bfor her sustece, that which she seized, she seized. /b, bAnd likewise, when Rav Dimi camefrom Eretz Yisrael bhe said:There was ban incident involving Rabbi Shabbtai’s daughter-in-law, who seized a saddlebag [ idiskayya /i] full of coinsfor her sustece, band the Sages did not have the authority to remove it from her possession. /b, bRavina said: We saidthe ihalakhathat we do not remove from her possession that which she seized bonlyin a case where she seized the assets bfor her sustece. However,if she seized the assets baspayment of bher marriage contract, we remove it from her. /b, bMar bar Rav Ashi objects to this: What is differentabout seizing assets baspayment of bher marriage contract,that they are removed from her possession? If it is bthata marriage contract is paid only bfrom real estate and not from movable property,there is a rabbinic enactment that bsusteceis balsopaid only bfrom real estate and not from movable property. Rather,just as you say that if she seizes assets bfor her sustece, that which she seized, she seized, so too,her seizure is effective if she does so baspayment of bher marriage contract. /b, bRav Yitzḥak bar Naftali said to Ravina: We say this ihalakha bin the name of Rava, in accordance with yourteaching that if she seized movable property as payment of her marriage contract, it is removed from her possession., bRabbi Yoḥa said in the name of Rabbi Yosei ben Zimra: A widow who waited two or three yearsafter her husband’s death band did not demand sustecefrom the heirs bhas forfeitedthe right to receive bsustecefrom them. Since she did not demand her sustece, it is assumed that she must have forgone this right.,The Gemara discusses the language of Rabbi Yosei ben Zimra’s statement: bNowthat it was stated that after btwoyears bshe forfeitedher rights to receive sustece, bisit bnecessaryto state that she also forfeited her rights after bthreeyears? The Gemara answers: This is bnot difficult. Here,the first statement is referring bto a poor womanfor which two years is a long time. If she does not demand sustece for two years, it is clear that she has forgiven the heirs this obligation. bThere,the second statement is referring bto a rich womanwho can support herself for two years. It is only clear after three years that she forgave the obligation., bAlternatively, hereit is referring bto an unabashed woman,who is not ashamed to demand her rights from the heirs. If she does not demand sustece within two years, it is assumed that she has forgone this right. bThere,it is referring bto a modest woman,who is embarrassed to demand sustece from the heirs and who waits until the third year to claim this right., bRava said: We saidthis ihalakha bonly retroactively;the widow cannot demand to be reimbursed for the past years in which she paid for her own sustece. bHowever, fromhere bonward,once she demands sustece bshe hasthe right to receive it from the heirs., bRabbi Yoḥa raises a dilemma:If the borphans say: We gaveher sustece, band she says: I took none, upon whomis it incumbent bto bring proofto support his argument? |
|
46. Eusebius of Caesarea, Ecclesiastical History, 4.22.7 (3rd cent. CE - 4th cent. CE)
| 4.22.7. And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places. And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews. |
|
47. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.60 (3rd cent. CE - 4th cent. CE)
|
48. Pseudo Clementine Literature, Recognitions, 1.60 (4th cent. CE - 5th cent. CE)
| 1.60. And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. Matthew 11:9, 11 'If, then,' said he, 'he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordingly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the law. Having made these and similar statements, the Canaanite also was silent. After him Barnabas, who also is called Matthias, who was substituted as an apostle in the place of Judas, began to exhort the people that they should not regard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than to hate Him. For God has affixed a reward to love, a penalty to hatred. 'For the very fact,' said he, 'that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped. |
|
49. Anon., Joseph And Aseneth, 11.11
|
