1. Hebrew Bible, Deuteronomy, a b c d\n0 "32.4" "32.4" "32 4"\n1 18.15 18.15 18 15\n2 24 24 24 None\n3 24.1 24.1 24 1\n4 24.2 24.2 24 2\n5 24.3 24.3 24 3\n6 24.4 24.4 24 4\n7 30.11 30.11 30 11\n8 30.12 30.12 30 12\n9 30.13 30.13 30 13\n10 30.14 30.14 30 14\n11 5.1 5.1 5 1\n12 5.10 5.10 5 10\n13 5.11 5.11 5 11\n14 5.12 5.12 5 12\n15 5.13 5.13 5 13\n16 5.14 5.14 5 14\n17 5.15 5.15 5 15\n18 5.16 5.16 5 16\n19 5.17 5.17 5 17\n20 5.18 5.18 5 18\n21 5.19 5.19 5 19\n22 5.2 5.2 5 2\n23 5.20 5.20 5 20\n24 5.21 5.21 5 21\n25 5.3 5.3 5 3\n26 5.4 5.4 5 4\n27 5.5 5.5 5 5\n28 5.6 5.6 5 6\n29 5.7 5.7 5 7\n30 5.8 5.8 5 8\n31 5.9 5.9 5 9\n32 8.3 8.3 8 3 (9th cent. BCE - 3rd cent. BCE)
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2. Hebrew Bible, Exodus, 4.19-4.20, 19.3, 19.25, 20.1-20.17, 21.12 (9th cent. BCE - 3rd cent. BCE)
| 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 19.25. וַיֵּרֶד מֹשֶׁה אֶל־הָעָם וַיֹּאמֶר אֲלֵהֶם׃ 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 20.2. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.2. לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב לֹא תַעֲשׂוּ לָכֶם׃ 20.3. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4. לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5. לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 20.6. וְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֺתָי׃ 20.7. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 20.8. זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9. שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 20.14. לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ 20.16. וַיֹּאמְרוּ אֶל־מֹשֶׁה דַּבֵּר־אַתָּה עִמָּנוּ וְנִשְׁמָעָה וְאַל־יְדַבֵּר עִמָּנוּ אֱלֹהִים פֶּן־נָמוּת׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 21.12. מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת׃ | 4.20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand." 19.3. And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel:" 19.25. So Moses went down unto the people, and told them." 20.1. And God spoke all these words, saying:" 20.2. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.3. Thou shalt have no other gods before Me." 20.4. Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;" 20.5. thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;" 20.6. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 20.7. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 20.8. Remember the sabbath day, to keep it holy." 20.9. Six days shalt thou labour, and do all thy work;" 20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;" 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it." 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 20.14. Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." 20.16. And they said unto Moses: ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’" 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 21.12. He that smiteth a man, so that he dieth, shall surely be put to death." |
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3. Hebrew Bible, Genesis, 3.5, 3.21, 6.5 (9th cent. BCE - 3rd cent. BCE)
| 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.21. וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ | 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.21. And the LORD God made for Adam and for his wife garments of skins, and clothed them." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." |
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4. Hebrew Bible, Hosea, 2.15 (9th cent. BCE - 3rd cent. BCE)
| 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ | 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." |
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5. Hebrew Bible, Leviticus, 19.2, 19.18-19.19, 24.17 (9th cent. BCE - 3rd cent. BCE)
| 19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 24.17. וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃ | 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together." 24.17. And he that smiteth any man mortally shall surely be put to death." |
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6. Hebrew Bible, Micah, 4.3 (9th cent. BCE - 3rd cent. BCE)
| 4.3. וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃ | 4.3. And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more." |
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7. Hebrew Bible, Proverbs, 4.25-4.26, 6.27-6.29 (9th cent. BCE - 3rd cent. BCE)
| 4.25. עֵינֶיךָ לְנֹכַח יַבִּיטוּ וְעַפְעַפֶּיךָ יַיְשִׁרוּ נֶגְדֶּךָ׃ 4.26. פַּלֵּס מַעְגַּל רַגְלֶךָ וְכָל־דְּרָכֶיךָ יִכֹּנוּ׃ 6.27. הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה׃ 6.28. אִם־יְהַלֵּךְ אִישׁ עַל־הַגֶּחָלִים וְרַגְלָיו לֹא תִכָּוֶינָה׃ 6.29. כֵּן הַבָּא אֶל־אֵשֶׁת רֵעֵהוּ לֹא יִנָּקֶה כָּל־הַנֹּגֵעַ בָּהּ׃ | 4.25. Let thine eyes look right on, And let thine eyelids look straight before thee." 4.26. Make plain the path of thy feet, And let all thy ways be established." 6.27. Can a man take fire in his bosom, And his clothes not be burned?" 6.28. Or can one walk upon hot coals, And his feet not be scorched?" 6.29. So he that goeth in to his neighbour’s wife; Whosoever toucheth her shall not go unpunished." |
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8. Hebrew Bible, Psalms, 49.13, 84.11, 148.3 (9th cent. BCE - 3rd cent. BCE)
| 49.13. וְאָדָם בִּיקָר בַּל־יָלִין נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ׃ 84.11. כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹהַי מִדּוּר בְּאָהֳלֵי־רֶשַׁע׃ 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ | 49.13. But man abideth not in honour; He is like the beasts that perish." 84.11. For a day in Thy courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness." 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light." |
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9. Hebrew Bible, 1 Kings, 2.10, 19.19-19.21 (8th cent. BCE - 5th cent. BCE)
| 19.19. וַיֵּלֶךְ מִשָּׁם וַיִּמְצָא אֶת־אֱלִישָׁע בֶּן־שָׁפָט וְהוּא חֹרֵשׁ שְׁנֵים־עָשָׂר צְמָדִים לְפָנָיו וְהוּא בִּשְׁנֵים הֶעָשָׂר וַיַּעֲבֹר אֵלִיָּהוּ אֵלָיו וַיַּשְׁלֵךְ אַדַּרְתּוֹ אֵלָיו׃ 19.21. וַיָּשָׁב מֵאַחֲרָיו וַיִּקַּח אֶת־צֶמֶד הַבָּקָר וַיִּזְבָּחֵהוּ וּבִכְלִי הַבָּקָר בִּשְּׁלָם הַבָּשָׂר וַיִּתֵּן לָעָם וַיֹּאכֵלוּ וַיָּקָם וַיֵּלֶךְ אַחֲרֵי אֵלִיָּהוּ וַיְשָׁרְתֵהוּ׃ | 2.10. And David slept with his fathers, and was buried in the city of David." 19.19. So he departed thence, and found Elisha the son of Shaphat, who was plowing, with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him." 19.20. And he left the oxen, and ran after Elijah, and said: ‘Let me, I pray thee, kiss my father and my mother, and then I will follow thee.’ And he said unto him: ‘Go back; for what have I done to thee?’" 19.21. And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him." |
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10. Hebrew Bible, 1 Samuel, 16.7 (8th cent. BCE - 5th cent. BCE)
| 16.7. וַיֹּאמֶר יְהוָה אֶל־שְׁמוּאֵל אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ כִּי לֹא אֲשֶׁר יִרְאֶה הָאָדָם כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַיהוָה יִרְאֶה לַלֵּבָב׃ | 16.7. But the Lord said to Shemu᾽el, Look not on his countece, nor on the height of his stature; because I have refused him: for it is not as a man sees; for a man looks on the outward appearance, but the Lord looks on the heart." |
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11. Hebrew Bible, 2 Kings, 2.10-2.11, 2.13, 4.29 (8th cent. BCE - 5th cent. BCE)
| 2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃ 2.13. וַיָּרֶם אֶת־אַדֶּרֶת אֵלִיָּהוּ אֲשֶׁר נָפְלָה מֵעָלָיו וַיָּשָׁב וַיַּעֲמֹד עַל־שְׂפַת הַיַּרְדֵּן׃ 4.29. וַיֹּאמֶר לְגֵיחֲזִי חֲגֹר מָתְנֶיךָ וְקַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ כִּי־תִמְצָא אִישׁ לֹא תְבָרְכֶנּוּ וְכִי־יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ וְשַׂמְתָּ מִשְׁעַנְתִּי עַל־פְּנֵי הַנָּעַר׃ | 2.10. And he said: ‘Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.’" 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven." 2.13. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of the Jordan." 4.29. Then he said to Gehazi: ‘Gird up thy loins, and take my staff in thy hand, and go thy way; if thou meet any man, salute him not; and if any salute thee, answer him not; and lay my staff upon the face of the child.’" |
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12. Hebrew Bible, Isaiah, 2.4 (8th cent. BCE - 5th cent. BCE)
| 2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ | 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more." |
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13. Hebrew Bible, Ezekiel, 41-48, 40 (6th cent. BCE - 5th cent. BCE)
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14. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
| 21c. thinking that there, if anywhere, I should prove the utterance wrong and should show the oracle This man is wiser than I, but you said I was wisest. So examining this man—for I need not call him by name, but it was one of the public men with regard to whom I had this kind of experience, men of Athens —and conversing with him, this man seemed to me to seem to be wise to many other people and especially to himself, but not to be so; and then I tried to show him that he thought |
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15. Plato, Crito, None (5th cent. BCE - 4th cent. BCE)
| 49c. Crito. Apparently not. Socrates. Well, Crito, ought one to do evil or not? Crito. Certainly not, Socrates. Socrates. Well, then, is it right to requite evil with evil, as the world says it is, or not right? Crito. Not right, certainly. Socrates. For doing evil to people is the same thing as wronging them. Crito. That is true. Socrates. Then we ought neither to requite wrong with wrong nor to do evil to anyone, no matter what he may have done to us. |
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16. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)
| 507c. Callicles, that the temperate man, as shown in our exposition, being just and brave and pious, is the perfection of a good man; and that the good man does well and fairly whatever he does and that he who does well is blessed and happy, while the wicked man or evil-doer is wretched. And this must be the man who is in an opposite case to the temperate,—the licentious man whom you were commending. |
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17. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
| 715e. when he is young, but at its keenest when he is old. Clin. Very true. Ath. What, then, is to be our next step? May we not assume that our immigrants have arrived and are in the country, and should we not proceed with our address to them? Clin. of course. Ath. Let us, then, speak to them thus:— O men, that God who, as old tradition tells, holdeth the beginning, the end, and the center of all things that exist |
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18. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
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19. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)
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20. Plautus, Curculio, 35 (3rd cent. BCE - 2nd cent. BCE)
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21. Anon., Testament of Judah, 23.3 (2nd cent. BCE - 2nd cent. CE)
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22. Dead Sea Scrolls, Damascus Covenant, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)
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23. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 7.14-7.19 (2nd cent. BCE - 1st cent. CE)
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24. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.11-1.12 (2nd cent. BCE - 1st cent. CE)
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25. Dead Sea Scrolls, Community Rule, 1.3, 3.13-4.26 (2nd cent. BCE - 1st cent. CE)
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26. Septuagint, Judith, 4.2, 5.18 (2nd cent. BCE - 0th cent. CE)
| 4.2. they were therefore very greatly terrified at his approach, and were alarmed both for Jerusalem and for the temple of the Lord their God. 5.18. But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies. |
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27. Anon., Sibylline Oracles, 4.116 (1st cent. BCE - 5th cent. CE)
| 4.116. And Babylon, great to see but small to fight |
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28. Philo of Alexandria, On The Decalogue, 32 (1st cent. BCE - 1st cent. CE)
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29. Anon., Didache, 1.2-1.6, 2.2, 2.4-2.5, 2.7, 3.1-3.10, 5.1-5.2, 6.1-6.3, 14.2 (1st cent. CE - 2nd cent. CE)
| 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. |
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30. Josephus Flavius, Jewish Antiquities, 8.119 (1st cent. CE - 1st cent. CE)
| 8.119. Now when this divine appearance was seen, the people supposed it to be a demonstration of God’s abode in the temple, and were pleased with it, and fell down upon the ground and worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now having sufficient indications of God’s favorable disposition to them; |
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31. Josephus Flavius, Jewish War, 2.128, 2.135, 2.139 (1st cent. CE - 1st cent. CE)
| 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; |
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32. Josephus Flavius, Against Apion, 2.217 (1st cent. CE - 1st cent. CE)
| 2.217. And as for attempts of unjust behavior towards parents, or for impiety against God, though they be not actually accomplished, the offenders are destroyed immediately. However, the reward for such as live exactly according to the laws, is not silver or gold; it is not a garland of olive branches or of small age, nor any such public sign of commendation; |
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33. Mishnah, Avot, 1.2, 2.4 (1st cent. CE - 3rd cent. CE)
| 1.2. Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety." 2.4. He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure." |
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34. Mishnah, Berachot, 4.4 (1st cent. CE - 3rd cent. CE)
| 4.4. Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer." |
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35. Mishnah, Sotah, 3.4 (1st cent. CE - 3rd cent. CE)
| 3.4. She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world." |
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36. Mishnah, Yevamot, 1.4 (1st cent. CE - 3rd cent. CE)
| 1.4. Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean." |
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37. Mishnah, Yoma, 8.9 (1st cent. CE - 3rd cent. CE)
| 8.9. One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. [If one says]: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel." |
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38. Mishnah, Yadayim, 4.7 (1st cent. CE - 3rd cent. CE)
| 4.7. The Sadducees say: we complain against you, Pharisees, that you declare an uninterrupted flow of a liquid to be clean. The Pharisees say: we complain against you, Sadducees, that you declare a stream of water which flows from a burial-ground to be clean? The Sadducees say: we complain against you, Pharisees, that you say, my ox or donkey which has done injury is liable, yet my male or female slave who has done injury is not liable. Now if in the case of my ox or my donkey for which I am not responsible if they do not fulfill religious duties, yet I am responsible for their damages, in the case of my male or female slave for whom I am responsible to see that they fulfill mitzvot, how much more so that I should be responsible for their damages? They said to them: No, if you argue about my ox or my donkey which have no understanding, can you deduce from there anything concerning a male or female slave who do have understanding? So that if I were to anger either of them and they would go and burn another person's stack, should I be liable to make restitution?" |
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39. New Testament, 1 Peter, 1.5-1.12 (1st cent. CE - 1st cent. CE)
| 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.9. receiving the result of your faith, the salvation of your souls. 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. |
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40. New Testament, 1 Corinthians, 5.4, 5.7, 6.7, 6.9, 6.11, 7.10-7.11, 7.16, 7.32-7.35, 10.1-10.5, 12.8-12.10, 13.1-13.3, 13.8-13.12, 14.33-14.37 (1st cent. CE - 1st cent. CE)
| 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 5.7. Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place. 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? 7.32. But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 7.35. This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 14.36. What? Was it from you that the word of God went out? Or did it come toyou alone? 14.37. If any man thinks himself to be a prophet, orspiritual, let him recognize the things which I write to you, that theyare the commandment of the Lord. |
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41. New Testament, 1 Thessalonians, 5.15 (1st cent. CE - 1st cent. CE)
| 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. |
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42. New Testament, 2 Peter, 2.13 (1st cent. CE - 1st cent. CE)
| 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; |
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43. New Testament, 2 Corinthians, 6.16, 11.3 (1st cent. CE - 1st cent. CE)
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44. New Testament, 2 Timothy, 2.16, 2.18-2.22 (1st cent. CE - 1st cent. CE)
| 2.16. But shun empty chatter, for they will proceed further in ungodliness 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 2.19. However God's firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness. 2.20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor. 2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. |
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45. New Testament, Acts, 1.6-1.9, 1.11, 5.34, 9.28, 23.6-23.10 (1st cent. CE - 2nd cent. CE)
| 1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 9.28. He was with them going in and going out at Jerusalem 23.6. But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged! 23.7. When he had said this, an argument arose between the Pharisees and Sadducees, and the assembly was divided. 23.8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. 23.9. A great clamor arose, and some of the scribes of the Pharisees part stood up, and contended, saying, "We find no evil in this man. But if a spirit or angel has spoken to him, let's not fight against God! 23.10. When a great argument arose, the commanding officer, fearing that Paul would be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the barracks. |
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46. New Testament, Apocalypse, 2.23, 3.12, 7.1-7.8, 14.4, 21.22, 22.15 (1st cent. CE - 1st cent. CE)
| 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name. 7.1. After this, I saw four angels standing at the four corners of the earth, holding the four winds of the earth, so that no wind would blow on the earth, or on the sea, or on any tree. 7.2. I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads! 7.4. I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: 7.5. of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand 7.6. of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand 7.7. of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand 7.8. of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 21.22. I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. |
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47. New Testament, James, 5.12 (1st cent. CE - 1st cent. CE)
| 5.12. But above all things, my brothers, don't swear, neither by heaven, nor by the earth, nor by any other oath; but let your "yes" be "yes," and your "no," "no;" so that you don't fall into hypocrisy. |
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48. New Testament, Jude, 1.9 (1st cent. CE - 1st cent. CE)
| 1.9. But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you! |
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49. New Testament, Ephesians, 1.3-1.14, 2.15, 4.24 (1st cent. CE - 1st cent. CE)
| 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. |
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50. New Testament, Galatians, 4-5, 3 (1st cent. CE - 1st cent. CE)
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51. New Testament, Hebrews, 13.22-13.25 (1st cent. CE - 1st cent. CE)
| 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you. 13.25. Grace be with you all. Amen. |
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52. New Testament, Romans, 2.17-2.24, 2.28, 7.12, 10.6-10.8, 12.17, 12.20 (1st cent. CE - 1st cent. CE)
| 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head. |
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53. New Testament, Titus, 1.13-1.15 (1st cent. CE - 1st cent. CE)
| 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. |
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54. New Testament, John, 1.1-1.18, 5.23, 12.12-12.15, 12.27, 13.12-13.17, 14.26 (1st cent. CE - 1st cent. CE)
| 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 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. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 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.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.13. they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel! 12.14. Jesus, having found a young donkey, sat on it. As it is written 12.15. Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 13.12. So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, "Do you know what I have done to you? 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 13.14. If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet. 13.15. For I have given you an example, that you also should do as I have done to you. 13.16. Most assuredly I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him. 13.17. If you know these things, blessed are you if you do them. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. |
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55. New Testament, Luke, 1.75, 4.1-4.29, 5.24, 6.17-6.49, 7.11-7.17, 9.51-9.52, 9.59-9.62, 10.5, 10.39, 11.42-11.44, 11.46-11.47, 11.52, 12.51, 14.26, 16.16, 16.18, 18.20, 19.10, 19.36-19.37, 22.42, 22.54, 22.63-22.71, 23.43, 24.15-24.17, 24.25-24.27, 24.44-24.51 (1st cent. CE - 1st cent. CE)
| 1.75. In holiness and righteousness before him all the days of our life. 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. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son? 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.' 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 6.17. He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases; 6.18. as well as those who were troubled by unclean spirits, and they were being healed. 6.19. All the multitude sought to touch him, for power came out from him and healed them all. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.21. Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 6.23. Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets. 6.24. But woe to you who are rich! For you have received your consolation. 6.25. Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep. 6.26. Woe, when men speak well of you! For their fathers did the same thing to the false prophets. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 6.36. Therefore be merciful, Even as your Father is also merciful. 6.37. Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free. 6.38. Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you. 6.39. He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit? 6.40. A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. 6.41. Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye? 6.42. Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 6.47. Everyone who comes to me, and hears my words, and does them, I will show you who he is like. 6.48. He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock. 6.49. But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 9.61. Another also said, "I want to follow you, Lord, but first allow me to bid farewell to those who are at my house. 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 11.44. Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it. 11.46. He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens. 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.52. Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered. 12.51. Do you think that I have come to give peace in the earth? I tell you, no, but rather division. 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 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. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' 19.10. For the Son of Man came to seek and to save that which was lost. 19.36. As he went, they spread their cloaks in the way. 19.37. As he was now getting near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.54. They seized him, and led him away, and brought him into the high priest's house. But Peter followed from a distance. 22.63. The men who held Jesus mocked him and beat him. 22.64. Having blindfolded him, they struck him on the face and asked him, "Prophesy! Who is the one who struck you? 22.65. They spoke many other things against him, insulting him. 22.66. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and scribes, and they led him away into their council, saying 22.67. If you are the Christ, tell us."But he said to them, "If I tell you, you won't believe 22.68. and if I ask, you will in no way answer me or let me go. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 22.70. They all said, "Are you then the Son of God?"He said to them, "You say it, because I AM. 22.71. They said, "Why do we need any more witness? For we ourselves have heard from his own mouth! 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. |
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56. New Testament, Mark, 1.1-1.11, 1.22, 4.1-4.13, 4.25, 5.4, 6.20-6.49, 7.1, 7.21-7.22, 9.1, 9.47, 10.2-10.12, 10.19, 10.43, 11.1-11.7, 12.28, 14.36, 14.53, 14.55-14.65, 15.21 (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. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.10. When he was alone, those who were around him with the twelve asked him about the parables. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.25. For whoever has, to him will more be given, and he who doesn't have, from him will be taken away even that which he has. 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 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. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 6.31. He said to them, "You come apart into a deserted place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat. 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat? 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish. 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.47. If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.' 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 14.65. Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. |
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57. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)
| 1.20. But when he thought about these things, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, don't be afraid to take to yourself Mary, your wife, for that which is conceived in her is of the Holy Spirit. |
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58. Tosefta, Hagigah, 2.11 (1st cent. CE - 2nd cent. CE)
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59. Anon., The Acts of John, 109, 108 (2nd cent. CE - 3rd cent. CE)
| 108. And when he had spoken this unto them, he prayed thus: O Jesu who hast woven this crown with thy weaving, who hast joined together these many blossoms into the unfading flower of thy cormtece, who hast sown in them these words: thou only tender of thy servants, and physician who healest freely: only doer of good and despiser of none, only merciful and lover of men, only saviour and righteous, only seer of all, who art in all and everywhere present and containing all things and filling all things: Christ Jesu, God, Lord, that with thy gifts and thy mercy shelterest them that trust in thee, that knowest clearly the wiles and the assaults of him that is everywhere our adversary, which he deviseth against us: do thou only, O Lord, succour thy servants by thy visitation. Even so, Lord. |
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60. Anon., Genesis Rabba, 24.7 (2nd cent. CE - 5th cent. CE)
| 24.7. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי אֶלְעָזָר וְרַבִּי מְנַחֵם בְּשֵׁם רַב אָמַר כָּל הָאֻמָנִיּוֹת אָדָם הָרִאשׁוֹן לְמָדָם, מַאי טַעְמֵיהּ (ישעיה מד, יא): וְחָרָשִׁים הֵמָּה מֵאָדָם, מֵאָדָם הָרִאשׁוֹן. רַבָּנָן אָמְרִין אֲפִלּוּ סִרְגּוּלוֹ שֶׁל סֵפֶר, אָדָם הָרִאשׁוֹן לְמָדוֹ, שֶׁנֶּאֱמַר (בראשית ה, א): זֶה סֵפֶר, הוּא וְסִרְגּוּלוֹ. (בראשית ה, א): בְּיוֹם בְּרֹא אֱלֹהִים אָדָם, הָדָא מְסַיְּעָא לְהַהִיא דְּאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁלשׁ פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. בֶּן עֲזַאי אוֹמֵר זֶה סֵפֶר תּוֹלְדֹת אָדָם, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, רַבִּי עֲקִיבָא אוֹמֵר (ויקרא יט, יח): וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, שֶׁלֹא תֹאמַר הוֹאִיל וְנִתְבַּזֵּיתִי יִתְבַּזֶה חֲבֵרִי עִמִּי, הוֹאִיל וְנִתְקַלַּלְתִּי יִתְקַלֵּל חֲבֵרִי עִמִּי. אָמַר רַבִּי תַּנְחוּמָא אִם עָשִׂיתָ כֵּן דַּע לְמִי אַתָּה מְבַזֶּה בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ. | 24.7. Rabbi Tanchuma said in the name of Rabbi Eliezer and Rabbi Menachem in the name of Rav said... Ben Azzai said: “These are the generations of Adam\" is a great principle in the Torah. Rabbi Akiva said: This is a great principle of the Torah: \"You shall love your neighbor as yourself\" (Lev. 19:18). Thus, one should not say, “Since I am scorned, I should scorn my fellow as well; since I have been cursed, I will curse my fellow as well.” Rabbi Tanchumah said, if you act thus, realize who it is that you are willing to have humiliated - \"the one who was made in the likeness of God.\" Rabbi Tanchuma says, “If you do so, you should know who are you scorning — ‘in the likeness of God He created him.’”" |
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61. Anon., Sifre Deuteronomy, 122 (2nd cent. CE - 4th cent. CE)
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62. Anon., Acts of John, 109, 108 (2nd cent. CE - 3rd cent. CE)
| 108. And when he had spoken this unto them, he prayed thus: O Jesu who hast woven this crown with thy weaving, who hast joined together these many blossoms into the unfading flower of thy cormtece, who hast sown in them these words: thou only tender of thy servants, and physician who healest freely: only doer of good and despiser of none, only merciful and lover of men, only saviour and righteous, only seer of all, who art in all and everywhere present and containing all things and filling all things: Christ Jesu, God, Lord, that with thy gifts and thy mercy shelterest them that trust in thee, that knowest clearly the wiles and the assaults of him that is everywhere our adversary, which he deviseth against us: do thou only, O Lord, succour thy servants by thy visitation. Even so, Lord. |
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63. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)
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64. Irenaeus, Refutation of All Heresies, 1.27.2, 3.12.12, 4.13.1, 4.33.15, 4.34 (2nd cent. CE - 3rd cent. CE)
| 4.34. After, then, we have succinctly explained the powers of the secret arts practised among these (magicians), and have shown their easy plan for the acquisition of knowledge, neither are we disposed to be silent on the following point, which is a necessary one - how that, loosing the seals, they restore the sealed letters, with the actual seals themselves. Melting pitch, resin, and sulphur, and moreover asphalt, in equal parts, (and) forming the ointment into a figure, they keep it by them. When, however, it is time to loose a small tablet, smearing with oil their tongue, next with the latter anointing the seal, (and) heating the drug with a moderate fire, (the sorcerers) place it upon the seal; and they leave it there until it has acquired complete consistence, and they use it in this condition as a seal. But they say, likewise, that wax itself with fir-wood gum possesses a similar potency, as well as two parts of mastich with one part of dry asphalt. But sulphur also by itself effects the purpose tolerably well, and flower of gypsum strained with water, and of gum. Now this (last mixture) certainly answers most admirably also for sealing molten lead. And that which is accomplished by the Tuscan wax, and refuse of resin, and pitch, and asphalt, and mastich, and powdered spar, all being boiled together in equal parts, is superior to the rest of the drugs which I have mentioned, while that which is effected by the gum is not inferior. In this manner, then, also, they attempt to loose the seals, endeavouring to learn the letters written within. These contrivances, however, I hesitated to narrate in this book, perceiving the danger lest, perchance, any knavish person, taking occasion (from my account), should attempt (to practise these juggleries). Solicitude, however, for many young persons, who could be preserved from such practices, has persuaded me to teach and publish, for security's sake, (the foregoing statements). For although one person may make use of these for gaining instruction in evil, in this way somebody else will, by being instructed (in these practices), be preserved from them. And the magicians themselves, corrupters of life, will be ashamed in plying their art. And learning these points that have been previously elucidated by us, they will possibly be restrained from their folly. But that this seal may not be broken, let me seal it with hog's lard and hair mixed with wax. |
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65. Justin, Dialogue With Trypho, 44.2 (2nd cent. CE - 2nd cent. CE)
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66. Ptolemy, Epistle To Flora, 3.4, 5.3 (2nd cent. CE - 2nd cent. CE)
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67. Theophilus, To Autolycus, 1.14, 2.9, 2.14, 2.22, 2.26, 2.34-2.35, 2.38, 3.9, 3.11, 3.13, 3.25 (2nd cent. CE - 3rd cent. CE)
| 1.14. Therefore, do not be sceptical, but believe; for I myself also used to disbelieve that this would take place, but now, having taken these things into consideration, I believe. At the same time, I met with the sacred Scriptures of the holy prophets, who also by the Spirit of God foretold the things that have already happened, just as they came to pass, and the things now occurring as they are now happening, and things future in the order in which they shall be accomplished. Admitting, therefore, the proof which events happening as predicted afford, I do not disbelieve, but I believe, obedient to God, whom, if you please, do you also submit to, believing Him, lest if now you continue unbelieving, you be convinced hereafter, when you are tormented with eternal punishments; which punishments, when they had been foretold by the prophets, the later-born poets and philosophers stole from the holy Scriptures, to make their doctrines worthy of credit. Yet these also have spoken beforehand of the punishments that are to light upon the profane and unbelieving, in order that none be left without a witness, or be able to say, We have not heard, neither have we known. But do you also, if you please, give reverential attention to the prophetic Scriptures, and they will make your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God. For He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, will examine all things, and will judge righteous judgment, rendering merited awards to each. To those who by patient continuance in well-doing Romans 2:7 seek immortality, He will give life everlasting, joy, peace, rest, and abundance of good things, which neither has eye seen, nor ear heard, nor has it entered into the heart of man to conceive. 1 Corinthians 2:9 But to the unbelieving and despisers, who obey not the truth, but are obedient to unrighteousness, when they shall have been filled with adulteries and fornications, and filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulation and anguish, Romans 2:8-9 and at the last everlasting fire shall possess such men. Since you said, Show me your God, this is my God, and I counsel you to fear Him and to trust Him. 2.9. But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl; and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished. 2.14. Consider, further, their variety, and diverse beauty, and multitude, and how through them resurrection is exhibited, for a pattern of the resurrection of all men which is to be. For who that considers it will not marvel that a fig-tree is produced from a fig-seed, or that very huge trees grow from the other very little seeds? And we say that the world resembles the sea. For as the sea, if it had not had the influx and supply of the rivers and fountains to nourish it, would long since have been parched by reason of its saltness; so also the world, if it had not had the law of God and the prophets flowing and welling up sweetness, and compassion, and righteousness, and the doctrine of the holy commandments of God, would long before now have come to ruin, by reason of the wickedness and sin which abound in it. And as in the sea there are islands, some of them habitable, and well-watered, and fruitful, with havens and harbours in which the storm-tossed may find refuge - so God has given to the world which is driven and tempest-tossed by sins, assemblies - we mean holy churches - in which survive the doctrines of the truth, as in the island-harbours of good anchorage; and into these run those who desire to be saved, being lovers of the truth, and wishing to escape the wrath and judgment of God. And as, again, there are other islands, rocky and without water, and barren, and infested by wild beasts, and uninhabitable, and serving only to injure navigators and the storm-tossed, on which ships are wrecked, and those driven among them perish - so there are doctrines of error- I mean heresies - which destroy those who approach them. For they are not guided by the word of truth; but as pirates, when they have filled their vessels, drive them on the fore-mentioned places, that they may spoil them: so also it happens in the case of those who err from the truth, that they are all totally ruined by their error. 2.22. You will say, then, to me: You said that God ought not to be contained in a place, and how do you now say that He walked in Paradise? Hear what I say. The God and Father, indeed, of all cannot be contained, and is not found in a place, for there is no place of His rest; but His Word, through whom He made all things, being His power and His wisdom, assuming the person of the Father and Lord of all, went to the garden in the person of God, and conversed with Adam. For the divine writing itself teaches us that Adam said that he had heard the voice. But what else is this voice but the Word of God, who is also His Son? Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God. For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason. And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, In the beginning was the Word, and the Word was with God, John 1:1 showing that at first God was alone, and the Word in Him. Then he says, The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence. The Word, then, being God, and being naturally produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place. 2.26. And God showed great kindness to man in this, that He did not allow him to remain in sin for ever; but, as it were, by a kind of banishment, cast him out of Paradise, in order that, having by punishment expiated, within an appointed time, the sin, and having been disciplined, he should afterwards be restored. Wherefore also, when man had been formed in this world, it is mystically written in Genesis, as if he had been twice placed in Paradise; so that the one was fulfilled when he was placed there, and the second will be fulfilled after the resurrection and judgment. For just as a vessel, when on being fashioned it has some flaw, is remoulded or remade, that it may become new and entire; so also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole; I mean spotless, and righteous, and immortal. And as to God's calling, and saying, Where are you, Adam? God did this, not as if ignorant of this; but, being long-suffering, He gave him an opportunity of repentance and confession. 2.34. And, for the rest, would that in a kindly spirit you would investigate divine things - I mean the things that are spoken by the prophets- in order that, by comparing what is said by us with the utterances of the others, you may be able to discover the truth. We have shown from their own histories, which they have compiled, that the names of those who are called gods, are found to be the names of men who lived among them, as we have shown above. And to this day their images are daily fashioned, idols, the works of men's hands. And these the mass of foolish men serve, while they reject the maker and fashioner of all things and the nourisher of all breath of life, giving credit to vain doctrines through the deceitfulness of the senseless tradition received from their fathers. But God at least, the Father and Creator of the universe, did not abandon mankind, but gave a law, and sent holy prophets to declare and teach the race of men, that each one of us might awake and understand that there is one God. And they also taught us to refrain from unlawful idolatry, and adultery, and murder, fornication, theft, avarice, false swearing, wrath, and every incontinence and uncleanness; and that whatever a man would not wish to be done to himself, he should not do to another; and thus he who acts righteously shall escape the eternal punishments, and be thought worthy of the eternal life from God. 2.35. The divine law, then, not only forbids the worshipping of idols, but also of the heavenly bodies, the sun, the moon, or the other stars; yea, not heaven, nor earth, nor the sea, nor fountains, nor rivers, must be worshipped, but we must serve in holiness of heart and sincerity of purpose only the living and true God, who also is Maker of the universe. Wherefore says the holy law: You shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not desire your neighbour's wife. So also the prophets. Solomon indeed teaches us that we must not sin with so much as a turn of the eye, saying, Let your eyes look right on, and let your eyelids look straight before you. Proverbs 4:25 And Moses, who himself also was a prophet, says, concerning the sole government of God: Your God is He who establishes the heaven, and forms the earth, whose hands have brought forth all the host of heaven; and He has not set these things before you that you should go after them. Deuteronomy 4:19 And Isaiah himself also says: Thus says the Lord God who established the heavens, and founded the earth and all that is therein, and gives breath unto the people upon it, and spirit to them that walk therein. This is the Lord your God. Isaiah 42:5 And again, through him He says: I have made the earth, and man upon it. I by my hand have established the heavens. Isaiah 45:12 And in another chapter, This is your God, who created the ends of the earth; He hungers not, neither is weary, and there is no searching of His understanding. Isaiah 40:28 So, too, Jeremiah says: Who has made the earth by His power, and established the world by His wisdom, and by His discretion has stretched out the heavens, and a mass of water in the heavens, and He caused the clouds to ascend from the ends of the earth; He made lightnings with rain, and brought forth winds out of His treasures. Jeremiah 10:12-13 One can see how consistently and harmoniously all the prophets spoke, having given utterance through one and the same spirit concerning the unity of God, and the creation of the world, and the formation of man. Moreover, they were in sore travail, bewailing the godless race of men, and they reproached those, who seemed to be wise, for their error and hardness of heart. Jeremiah, indeed, said: Every man is brutishly gone astray from the knowledge of Him; every founder is confounded by his graven images; in vain the silversmith makes his molten images; there is no breath in them: in the day of their visitation they shall perish. Jeremiah 51:17-18 The same, too, says David: They are corrupt, they have done abominable works; there is none that does good, no, not one; they have all gone aside, they have together become profitless. So also Habakkuk: What profits the graven image that he has graven it a lying image? Woe to him that says to the stone, Awake; and to the wood, Arise. Habakkuk 2:18 Likewise spoke the other prophets of the truth. And why should I recount the multitude of prophets, who are numerous, and said ten thousand things consistently and harmoniously? For those who desire it, can, by reading what they uttered, accurately understand the truth, and no longer be carried away by opinion and profitless labour. These, then, whom we have already mentioned, were prophets among the Hebrews, - illiterate, and shepherds, and uneducated. 2.38. But what matters it whether they were before or after them? Certainly they did at all events utter things confirmatory of the prophets. Concerning the burning up of the world, Malachi the prophet foretold: The day of the Lord comes as a burning oven, and shall consume all the wicked. Malachi 4:1 And Isaiah: For the wrath of God is as a violent hail-storm, and as a rushing mountain torrent. Isaiah 30:30 The Sibyl, then, and the other prophets, yea, and the poets and philosophers, have clearly taught both concerning righteousness, and judgment, and punishment; and also concerning providence, that God cares for us, not only for the living among us, but also for those that are dead: though, indeed, they said this unwillingly, for they were convinced by the truth. And among the prophets indeed, Solomon said of the dead, There shall be healing to your flesh, and care taken of your bones. Proverbs 3:8 And the same says David, The bones which You have broken shall rejoice. And in agreement with these sayings was that of Timocles:- The dead are pitied by the loving God. And the writers who spoke of a multiplicity of gods came at length to the doctrine of the unity of God, and those who asserted chance spoke also of providence; and the advocates of impunity confessed there would be a judgment, and those who denied that there is a sensation after death acknowledged that there is. Homer, accordingly, though he had said - Like fleeting vision passed the soul away, says in another place:- To Hades went the disembodied soul; And again:- That I may quickly pass through Hades' gates, Me bury. And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works. For one of the prophets whom we already mentioned, Hosea by name, said, Who is wise, and he shall understand these things? prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein. Hosea 14:9 He, then, who is desirous of learning, should learn much. Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the truth. 3.9. Now we also confess that God exists, but that He is one, the creator, and maker, and fashioner of this universe; and we know that all things are arranged by His providence, but by Him alone. And we have learned a holy law; but we have as lawgiver Him who is really God, who teaches us to act righteously, and to be pious, and to do good. And concerning piety He says, You shall have no other gods before me. You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow down yourself to them, nor serve them: for I am the Lord your God. Exodus 20:3 And of doing good He said: Honour your father and your mother; that it may be well with you, and that your days may be long in the land which I the Lord God give you. Again, concerning righteousness: You shall not commit adultery. You shall not kill. You shall not steal. You shall not bear false witness against your neighbour. You shall not covet your neighbour's wife, you shall not covet your neighbour's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his beast of burden, nor any of his cattle, nor anything that is your neighbour's. You shall not wrest the judgment of the poor in his cause. Exodus 23:6 From every unjust matter keep you far. The innocent and righteous you shall not slay; you shall not justify the wicked; and you shall not take a gift, for gifts blind the eyes of them that see and pervert righteous words. of this divine law, then, Moses, who also was God's servant, was made the minister both to all the world, and chiefly to the Hebrews, who were also called Jews, whom an Egyptian king had in ancient days enslaved, and who were the righteous seed of godly and holy men - Abraham, and Isaac, and Jacob. God, being mindful of them, and doing marvellous and strange miracles by the hand of Moses, delivered them, and led them out of Egypt, leading them through what is called the desert; whom He also settled again in the land of Canaan, which afterwards was called jud a, and gave them a law, and taught them these things. of this great and wonderful law, which tends to all righteousness, the ten heads are such as we have already rehearsed. 3.11. And when the people transgressed the law which had been given to them by God, God being good and pitiful, unwilling to destroy them, in addition to His giving them the law, afterwards sent forth also prophets to them from among their brethren, to teach and remind them of the contents of the law, and to turn them to repentance, that they might sin no more. But if they persisted in their wicked deeds, He forewarned them that they should be delivered into subjection to all the kingdoms of the earth; and that this has already happened them is manifest. Concerning repentance, then, Isaiah the prophet, generally indeed to all, but expressly to the people, says: Seek the Lord while He may be found, call upon Him while He is near: let the wicked forsake his ways, and the unrighteous man his thoughts: and let him return unto the Lord his God, and he will find mercy, for He will abundantly pardon. Isaiah 55:6 And another prophet, Ezekiel, says: If the wicked will turn from all his sins that he has committed, and keep all My statutes, and do that which is right in My sight, he shall surely live, he shall not die. All his transgressions that he has committed, they shall not be mentioned unto him; but in his righteousness that he has done he shall live: for I desire not the death of the sinner, says the Lord, but that he turn from his wicked way, and live. Ezekiel 18:21 Again Isaiah: You who take deep and wicked counsel, turn, that you may be saved. Isaiah 31:6 And another prophet, Jeremiah: Turn to the Lord your God, as a grape-gatherer to his basket, and you shall find mercy. Jeremiah 6:9 Many therefore, yea rather, countless are the sayings in the Holy Scriptures regarding repentance, God being always desirous that the race of men turn from all their sins. 3.13. And concerning chastity, the holy word teaches us not only not to sin in act, but not even in thought, not even in the heart to think of any evil, nor look on another man's wife with our eyes to lust after her. Solomon, accordingly, who was a king and a prophet, said: Let your eyes look right on, and let your eyelids look straight before you: make straight paths for your feet. Proverbs 4:25 And the voice of the Gospel teaches still more urgently concerning chastity, saying: Whosoever looks on a woman who is not his own wife, to lust after her, has committed adultery with her already in his heart. Matthew 5:28 And he that marries, says [the Gospel], her that is divorced from her husband, commits adultery; and whosoever puts away his wife, saving for the cause of fornication, causes her to commit adultery. Matthew 5:32 Because Solomon says: Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goes in to a married woman shall not be innocent. Proverbs 6:27-29 3.25. And after the judges they had kings, the first named Saul, who reigned 20 years; then David, our forefather, who reigned 40 years. Accordingly, there are to the reign of David [from Isaac] 496 years. And after these kings Solomon reigned, who also, by the will of God, was the first to build the temple in Jerusalem; he reigned 40 years. And after him Rehoboam, 17 years; and after him Abias, 7 years; and after him Asa, 41 years; and after him Jehoshaphat, 25 years; and after him Joram, 8 years; and after him Ahaziah, 1 year; and after him Athaliah, 6 years; and after her Josiah, 40 years; and after him Amaziah, 39 years; and after him Uzziah, 52 years; and after him Jotham, 16 years; and after him Ahaz, 17 years; and after him Hezekiah, 29 years; and after him Manasseh, 55 years; and after him Amon, 2 years; and after him Josiah, 31 years; and after him Jehoahaz, 3 months; and after him Jehoiakim, 11 years. Then another Jehoiakim, 3 months 10 days; and after him Zedekiah, 11 years. And after these kings, the people, continuing in their sins, and not repenting, the king of Babylon, named Nebuchadnezzar, came up into Jud a, according to the prophecy of Jeremiah. He transferred the people of the Jews to Babylon, and destroyed the temple which Solomon had built. And in the Babylonian banishment the people passed 70 years. Until the sojourning in the land of Babylon, there are therefore, in all, 4954 years 6 months and 10 days. And according as God had, by the prophet Jeremiah, foretold that the people should be led captive to Babylon, in like manner He signified beforehand that they should also return into their own land after 70 years. These 70 years then being accomplished, Cyrus becomes king of the Persians, who, according to the prophecy of Jeremiah, issued a decree in the second year of his reign, enjoining by his edict that all Jews who were in his kingdom should return to their own country, and rebuild their temple to God, which the fore-mentioned king of Babylon had demolished. Moreover, Cyrus, in compliance with the instructions of God, gave orders to his own bodyguards, Sabessar and Mithridates, that the vessels which had been taken out of the temple of Jud a by Nebuchadnezzar should be restored, and placed again in the temple. In the second year, therefore, of Darius are fulfilled the 70 years which were foretold by Jeremiah. |
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68. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 16b. אי הכי מאי איריא הכונס את הבתולה אפי' כונס את האלמנה נמי,הכא טריד והכא לא טריד,אי משום טרדא אפילו טבעה ספינתו בים נמי אלמה אמר רבי אבא בר זבדא אמר רב אבל חייב בכל מצות האמורות בתורה חוץ מן התפילין שהרי נאמר בהן פאר שנאמר (יחזקאל כד, יז) פארך חבוש עליך וגו',אמרי התם טרדא דרשות הכא טרדא דמצוה:, big strongמתני׳ /strong /big רחץ לילה הראשון שמתה אשתו אמרו לו תלמידיו למדתנו רבינו שאבל אסור לרחוץ אמר להם איני כשאר בני אדם אסטניס אני,וכשמת טבי עבדו קבל עליו תנחומין אמרו לו תלמידיו למדתנו רבינו שאין מקבלין תנחומין על העבדים אמר להם אין טבי עבדי כשאר כל העבדים כשר היה,חתן אם רוצה לקרות קרית שמע לילה הראשון קורא רבן שמעון בן גמליאל אומר לא כל הרוצה ליטול את השם יטול:, big strongגמ׳ /strong /big מ"ט דרבן (שמעון בן) גמליאל קסבר אנינות לילה דרבנן דכתיב (עמוס ח, י) ואחריתה כיום מר ובמקום אסטניס לא גזרו ביה רבנן: ,וכשמת טבי עבדו וכו':,ת"ר עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ותנחומי אבלים,מעשה ומתה שפחתו של רבי אליעזר נכנסו תלמידיו לנחמו כיון שראה אותם עלה לעלייה ועלו אחריו נכנס לאנפילון נכנסו אחריו נכנס לטרקלין נכנסו אחריו אמר להם כמדומה אני שאתם נכוים בפושרים עכשיו אי אתם נכוים אפילו בחמי חמין לא כך שניתי לכם עבדים ושפחות אין עומדין עליהם בשורה ואין אומרים עליהם ברכת אבלים ולא תנחומי אבלים אלא מה אומרים עליהם כשם שאומרים לו לאדם על שורו ועל חמורו שמתו המקום ימלא לך חסרונך כך אומרים לו על עבדו ועל שפחתו המקום ימלא לך חסרונך,תניא אידך עבדים ושפחות אין מספידין אותן ר' יוסי אומר אם עבד כשר הוא אומרים עליו הוי איש טוב ונאמן ונהנה מיגיעו אמרו לו אם כן מה הנחת לכשרים:,ת"ר אין קורין אבות אלא לשלשה ואין קורין אמהות אלא לארבע,אבות מאי טעמא אילימא משום דלא ידעינן אי מראובן קא אתינן אי משמעון קא אתינן אי הכי אמהות נמי לא ידעינן אי מרחל קא אתינן אי מלאה קא אתינן אלא עד הכא חשיבי טפי לא חשיבי,תניא אידך עבדים ושפחות אין קורין אותם אבא פלוני ואמא פלונית ושל ר"ג היו קורים אותם אבא פלוני ואמא פלונית,מעשה לסתור משום דחשיבי:,א"ר אלעזר מאי דכתיב (תהלים סג, ה) כן אברכך בחיי בשמך אשא כפי כן אברכך בחיי זו ק"ש בשמך אשא כפי זו תפלה ואם עושה כן עליו הכתוב אומר (תהלים סג, ו) כמו חלב ודשן תשבע נפשי ולא עוד אלא שנוחל שני עולמים העוה"ז והעולם הבא שנאמר (תהלים סג, ו) ושפתי רננות יהלל פי:,ר' אלעזר בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשכן בפורינו אהבה ואחוה ושלום וריעות ותרבה גבולנו בתלמידים ותצליח סופנו אחרית ותקוה ותשים חלקנו בגן עדן ותקננו בחבר טוב ויצר טוב בעולמך ונשכים ונמצא יחול לבבנו ליראה את שמך ותבא לפניך קורת נפשנו לטובה.,רבי יוחנן בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתציץ בבשתנו ותביט ברעתנו ותתלבש ברחמיך ותתכסה בעזך ותתעטף בחסידותך ותתאזר בחנינותך ותבא לפניך מדת טובך וענותנותך.,ר' זירא בתר דמסיים צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שלא נחטא ולא נבוש ולא נכלם מאבותינו,ר' חייא בתר דמצלי אמר הכי יהי רצון מלפניך ה' אלהינו שתהא תורתך אומנותנו ואל ידוה לבנו ואל יחשכו עינינו.,רב בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתתן לנו חיים ארוכים חיים של שלום חיים של טובה חיים של ברכה חיים של פרנסה חיים של חלוץ עצמות חיים שיש בהם יראת חטא חיים שאין בהם בושה וכלימה חיים של עושר וכבוד חיים שתהא בנו אהבת תורה ויראת שמים חיים שתמלא לנו את כל משאלות לבנו לטובה.,רבי בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו ואלהי אבותינו שתצילנו מעזי פנים ומעזות פנים מאדם רע ומפגע רע מיצר רע מחבר רע משכן רע ומשטן המשחית ומדין קשה ומבעל דין קשה בין שהוא בן ברית בין שאינו בן ברית,ואע"ג דקיימי קצוצי עליה דרבי.,רב ספרא בתר צלותיה אמר הכי יהי רצון מלפניך ה' אלהינו שתשים שלום | 16b. The Gemara questions this: bIf so, why discussa case of bone who is marrying a virginin particular? bEven one who is marrying a widowis performing a mitzva and should balsobe exempt.,The Gemara responds that nevertheless, there is a distinction between one marrying a virgin and one marrying a widow. bHere,in the case of one who marries a virgin, the groom is bpreoccupiedby his thoughts, bwhile here,in the case of one who marries a widow, bhe is not preoccupied. /b,The Gemara challenges: bIfa groom is exempt from the recitation of iShemasimply bdue to preoccupation,then bevenone who is preoccupied because bhis ship sank at sea shouldbe exempt. If so, bwhy then did Rabbi Abba bar Zavda saythat bRav said: A mourner is obligated in all the mitzvot mentioned in the Torah except forthe mitzva to don bphylacteries, asthe term bsplendor is statedwith regard to phylacteries, bas it is statedthat the prophet Ezekiel was prohibited to mourn and was told: b“Bind your splendor upon yourself”(Ezekiel 24:17). If even a mourner, who is pained and preoccupied, is obligated to recite iShema /i, clearly preoccupation has no bearing upon one’s obligation.,The Gemara responds: Nevertheless, there is a distinction between the cases. bThere,it is a case of bpreoccupation with a voluntaryact, as there is no mitzva to be preoccupied with his mourning, but bhere,in the case of a groom, the cause of bthe preoccupation isthe bmitzvaitself., strongMISHNA: /strong The mishna relates another episode portraying unusual conduct by Rabban Gamliel. bHe bathed on the first night after his wife died. His students said to him:Have byounot btaught us, our teacher, that a mourner is prohibited to bathe?He answered them: bI am not like other people, I am delicate [ iistenis /i].For me, not bathing causes actual physical distress, and even a mourner need not suffer physical distress as part of his mourning.,Another exceptional incident is related: bAnd when his slave, Tavi, died,Rabban Gamliel baccepted condolences for hisdeath as one would for a close family member. bHis students said to him: Have younot btaught us, our teacher, that one does not accept condolences forthe death of bslaves?Rabban Gamliel said to his students: bMy slave, Tavi, is not like all the rest of the slaves, he was virtuousand it is appropriate to accord him the same respect accorded to a family member.,With regard to the recitation of iShemaon one’s wedding night, the Sages said that bif,despite his exemption, ba groom wishes to recite iShemaon the first night,he may do so. bRabban Shimon ben Gamliel says: Not everyone who wishes to assume the reputationof a God-fearing person bmay assumeit, and consequently, not everyone who wishes to recite iShemaon his wedding night may do so., strongGEMARA: /strong With regard to Rabban Gamliel’s bathing on the first night after the death of his wife, the Gemara asks: bWhat is the reasonthat bRabban Gamlieldid not practice the customs of mourning after his wife died? The Gemara answers: bHe holds thatacute mourning [ ianinut /i] is in effect only on the day of the death itself, but bacute mourning at night isonly bby rabbinic law, as it is written:“And I will turn your feasts into mourning, and all your songs into lamentations; I will bring sackcloth upon your loins and baldness upon every head; and I will make you like a mourner for an only child, band the end will be like a bitter day”(Amos 8:10). Therefore, by Torah law one’s acute mourning is only during the day, like a bitter day, while the acute mourning at night that follows is only rabbinic. bAnd in the case of a delicate person, the Sages did not issue a decreethat one should afflict himself during the period of acute mourning.,We learned in our mishna that: bWhen his servant, Tavi, died,Rabban Gamliel accepted condolences for him., bThe Sagestaught in a ibaraita /i: For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one recites neither the blessing of the mourners nor the consolation of the mourners. /b, bAn incidentis related that when bRabbi Eliezer’s maidservant died, his students entered to console him. When he saw themapproaching bhe went up to the second floor, and they went up after him. He entered the gatehouse [ ianpilon /i], and they entered after him. He entered the banquet hall [ iteraklin /i],and bthey entered after him.Having seen them follow him everywhere, bhe said to them: It seems to me that you would be burned by lukewarm water,meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. bNowI see that byou are not even burned by boiling hot water. Did I not teach you the following:For bslaves and maidservantswho die, bone does not stand in a rowof comforters to console the mourners, band one neither recites the blessing of the mourners nordoes he recite bthe consolation of the mourners,as the relationship between master and slave is not like a familial relationship? bRather, what does one say about themwhen they die? bJust as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservantwho died: bMay the Omnipresent replenish your loss,as the connection between a master and his slave is only ficial in nature., bIt was taught in another ibaraita /i: bOne does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over hima eulogy of sorts: bAlas, a good and loyal man who enjoyedthe fruits bof his hard labor. They said to him: If so, whatpraise bhave you left for virtuousJews? A Jewish person would be proud to be eulogized in that manner., bThe Sages taughtin a ibaraita /i: bOne may only call threepeople bpatriarchs,Abraham, Isaac, and Jacob, but not Jacob’s children. bAnd one may only call fourpeople bmatriarchs,Sarah, Rebecca, Rachel, and Leah.,The Gemara asks: bWhat is the reasonfor this exclusivity with regard to the bPatriarchs? If you saythat it is bbecause we do not know whether we descend from Reuben or from Simon,so we cannot accurately say our father Reuben, for example, bif so,with regard to the Matriarchs as well, bwe do not know whether we descend from Rachel or from Leah,and we should not call Rachel and Leah matriarchs either. bInstead,the reason the sons of Jacob are not called patriarchs is not for that reason, but because buntilJacob bthey are significantenough to be referred to as patriarchs, but bbeyondJacob, bthey are not significantenough to be referred to as patriarchs.,This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, bit was taught in another ibaraita /i: bOne may not refer to slaves and maidservants as father [ iabba /i] so-and-so or mother [ iimma /i] so-and-so. But they would callthe slaves and maidservants bof Rabban Gamliel “father so-and-so” and “mother so-and-so.” /b,The Gemara asks: Is a bstorycited in order bto contradictthe previously stated ihalakha /i? The Gemara answers: There is no contradiction; rather, bbecauseRabban Gamliel’s servants bwere significant,they were addressed with these honorifics.,The Gemara cites an aggadic statement concerning prayer and the recitation of iShema /i. bRabbi Elazar said: What isthe meaning of bthat which is written: “So I will bless You as I live, to Your name I will raise my hands”(Psalms 63:5)? bSo I will bless You as I live, refers to the recitation of iShema /i,and bto Your name I will raise my hands, refers tothe iAmida bprayer,which is characterized as lifting one’s hands to God. bAnd if one does so,recites iShemaand prays, bthe verse says about him: “As with fat and marrow, my soul will be satisfied”(Psalms 63:6). bAnd not onlydoes he receive this reward, bbut he inherits two worlds, this world and the World-to-Come, as it is stated: “With lips of joys [ ireot /i], my mouth praises You”(Psalms 63:6). The plural, joys, refers to two joys, that of this world and that of the World-to-Come.,The Gemara describes how bafter Rabbi Elazar concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bto cause to dwell in our lot love and brotherhood, peace and friendship. br bAnd may You make our borders rich in disciples br band cause us to ultimately succeed,that we will have a good bend and hope. br bAnd may You set our portion in the Garden of Eden, br band may You establish for us a good companion and a good inclination in Your world. br bAnd may we rise early and find the aspiration of our hearts to fear Your name, br band may the satisfaction of our souls come before You,i.e., may You hear our prayers that we may have spiritual contentment in this world bfor the best. /b,Similarly, the Gemara recounts that bafter Rabbi Yoḥa concluded his prayer, he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat You look upon our shame and behold our plight, br bthat You clothe Yourself in Your mercy, br band cover Yourself with Your might, br bthat You wrap Yourself in Your loving-kindness, br band gird Yourself with Your grace, br band may Your attributes of goodness and humility come before You. /b,Similarly, bafter Rabbi Zeira concluded his prayers he said the followingadditional prayer: br bMay it be Your will, Lord our God, br bthat we not sin or shame ourselves, br band that we not disgrace ourselves before our forefathers, brin the sense that our actions should not disgrace the actions of our forefathers., bAfter Rabbi Ḥiyya prayed he said the following: br bMay it be Your will, Lord our God, br bthat Your Torah should be our vocation, br band may our heart not become faint nor our eyes dim. /b, bAfter his prayer, Rav said the following: br bMay it be Your will, Lord our God, br bthat You grant us long life, a life of peace, br ba life of goodness, a life of blessing, br ba life of sustece, a life of freedom of movementfrom place to place, where we are not tied to one place, br ba life of dread of sin, a life without shame and disgrace, br ba life of wealth and honor, br ba life in which we have love of Torah and reverence for Heaven, br ba life in which You fulfill all the desires of our heart for good. /b, bAfter his prayer, RabbiYehuda HaNasi bsaid the following: br bMay it be Your will, Lord our God, and God of our forefathers, br bthat You save us from the arrogant and from arrogancein general, br bfrom a bad man, from a bad mishap, br bfrom an evil instinct, from a bad companion, br bfrom a bad neighbor, from the destructive Satan, br bfrom a harsh trial and from a harsh opponent, br bwhether he is a member of the covet,a Jew, br bor whether he is not a member of the covet. /b, bAndthe Gemara notes that Rabbi Yehuda HaNasi would recite this prayer every day bdespite the fact thatroyal bofficers stoodwatch bover RabbiYehuda HaNasi for his protection; nevertheless, he prayed to avoid conflict or hindrance resulting from arrogance., bAfter his prayer, Rav Safra said the following: br bMay it be Your will, Lord our God, that You establish peace /b |
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69. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE)
| 81b. תיב שפיר אמר ליה הבו לי כסא יהבו ליה כסא אכמר שדא ביה כיחו נחרו ביה שקא ומית שמעו דהוו קאמרי פלימו קטל גברא פלימו קטל גברא ערק וטשא נפשיה בבית הכסא אזיל בתריה נפל קמיה כי דחזייה דהוה מצטער גלי ליה נפשיה אמר ליה מאי טעמא אמרת הכי ואלא היכי אימא אמר ליה לימא מר רחמנא נגער ביה בשטן,רבי חייא בר אשי הוה רגיל כל עידן דהוה נפל לאפיה הוה אמר הרחמן יצילנו מיצר הרע יומא חד שמעתינהו דביתהו אמרה מכדי הא כמה שני דפריש ליה מינאי מאי טעמא קאמר הכי,יומא חדא הוה קא גריס בגינתיה קשטה נפשה חלפה ותנייה קמיה אמר לה מאן את אמרה אנא חרותא דהדרי מיומא תבעה אמרה ליה אייתי ניהליה להך רומנא דריש צוציתא שוור אזל אתייה ניהלה,כי אתא לביתיה הוה קא שגרא דביתהו תנורא סליק וקא יתיב בגויה אמרה ליה מאי האי אמר לה הכי והכי הוה מעשה אמרה ליה אנא הואי לא אשגח בה עד דיהבה ליה סימני אמר לה אנא מיהא לאיסורא איכווני כל ימיו של אותו צדיק היה מתענה עד שמת באותה מיתה,דתניא (במדבר ל, יג) אישה הפרם וה' יסלח לה במה הכתוב מדבר באשה שנדרה בנזיר ושמע בעלה והפר לה והיא לא ידעה שהפר לה בעלה והיתה שותה יין ומטמאה למתים,רבי עקיבא כי הוה מטי להאי פסוקא הוה בכי אמר ומה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר טלה אמרה תורה צריכה כפרה וסליחה מי שנתכוין לאכול בשר חזיר ועלה בידו בשר חזיר על אחת כמה וכמה,כיוצא בדבר אתה אומר (ויקרא ה, יז) ולא ידע ואשם ונשא עונו כשהיה רבי עקיבא מגיע לפסוק זה היה בוכה ומה מי שנתכוין לאכול שומן ועלה בידו חלב אמרה תורה ולא ידע ואשם ונשא עונו מי שנתכוין לאכול חלב ועלה בידו חלב על אחת כמה וכמה איסי בן יהודה אומר ולא ידע ואשם ונשא עונו על דבר זה ידוו כל הדווים,מתייחד אדם עם אמו אמר רב יהודה אמר רב אסי מתייחד אדם עם אחותו ודר עם אמו ועם בתו כי אמרה קמיה דשמואל אמר אסור להתייחד עם כל עריות שבתורה ואפילו עם בהמה,תנן מתייחד אדם עם אמו ועם בתו וישן עמהם בקירוב בשר ותיובתא דשמואל אמר לך שמואל וליטעמיך הא דתניא אחותו וחמותו ושאר כל עריות שבתורה אין מתייחד עמהם אלא בעדים בעדים אין שלא בעדים לא,אלא תנאי היא דתניא אמר רבי מאיר הזהרו בי מפני בתי אמר רבי טרפון הזהרו בי מפני כלתי ליגלג עליו אותו תלמיד אמר רבי אבהו משום רבי חנינא בן גמליאל לא היו ימים מועטים עד שנכשל אותו תלמיד בחמותו,אפילו עם בהמה אביי מכלליה מכולה דברא רב ששת מעבר ליה מצרא רב חנן מנהרדעא איקלע לרב כהנא לפום נהרא חזייה דיתיב וקא גרס וקיימא בהמה קמיה אמר ליה לא סבר לה מר אפילו עם בהמה אמר ליה לאו אדעתאי,אמר רבא מתייחד אדם עם שתי יבמות ועם שתי צרות עם אשה וחמותה עם אשה ובת בעלה עם אשה ותינוקת שיודעת טעם ביאה ואין מוסרת עצמה לביאה,הגדילו זה ישן בכסותו וכו' וכמה אמר רב אדא בר רב עזא אמר רב אסי תינוקת בת תשע שנים ויום אחד תינוק בן שתים עשרה שנה ויום אחד איכא דאמרי תינוקת בת שתים עשרה שנה ויום אחד תינוק בן שלש עשרה ויום אחד וזה וזה כדי שיהיו (יחזקאל טז, ז) שדים נכונו ושערך צמח,אמר רפרם בר פפא א"ר חסדא לא שנו אלא שאינה בושה לעמוד לפניו ערום אבל בושה לעמוד לפניו ערום אסור מאי טעמא יצר אלבשה,רב אחא בר אבא איקלע לבי רב חסדא חתניה שקליה לבת ברתיה אותבוה בכנפיה אמר ליה לא סבר לה מר דמקדשא אמר ליה עברת לך אדרב דאמר רב יהודה אמר רב ואיתימא רבי אלעזר אסור לאדם שיקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה מר נמי עבר ליה אדשמואל דאמר שמואל אין משתמשים באשה אמר ליה אנא כאידך דשמואל סבירא לי דאמר שמואל | 81b. bSit properlyand do not act in a revolting manner. Satan then bsaid to him: Give me a cup. They gave him a cup. He coughed up his phlegm and spat it intothe cup. bThey berated himfor acting this way, at which point Satan pretended to bsinkdown band die. They heardpeople around them bsaying: Peleimu killed a man! Peleimu killed a man!Peleimu bfled and hid himself in the bathroom.Satan bfollowed himand bfell before him. Upon seeing thatPeleimu bwas suffering, he revealed himself to him.Satan bsaid to him: What is the reason that you spoke this way,provoking me by saying: An arrow in the eye of Satan? He replied: bBut what then should I say?Satan bsaid to him: Let the Master,i.e., Peleimu, bsay:Let bthe Merciful One rebuke the Satan. /b,The Gemara relates: bRabbi Ḥiyya bar Ashi was accustomed to say, whenever he would fall on his facein prayer: bMay the Merciful One save us from the evil inclination. One day his wife heard himsaying this prayer. bShe said: After all, it has been several years since he has withdrawn fromengaging in intercourse with bmedue to his advanced years. bWhat is the reason that he says thisprayer, as there is no concern that he will engage in sinful sexual behavior?, bOne day,while bhe was studying in his garden, she adorned herself and repeatedly walked past him. He said: Who are you? She said: I am Ḥaruta,a well-known prostitute, breturning from my dayat work. bHe propositioned her. She said to him: Give me that pomegranate from the top of the treeas payment. bHe leapt up, went,and bbrought it to her,and they engaged in intercourse., bWhen he came home, his wife was lightinga fire in the boven. He went and sat inside it. She said to him: What is this? He said to her: Such and such an incidentoccurred; he told her that he engaged in intercourse with a prostitute. bShe said to him: It was I. He paid no attention to her,thinking she was merely trying to comfort him, buntil she gave him signsthat it was indeed she. bHe said to her: I, in any event, intended to transgress.The Gemara relates: bAll the days of that righteous man he would fastfor the transgression he intended to commit, buntil he died by that deathin his misery.,The Gemara explains the source that one who intended to transgress is punished even though he did not actually sin. bAs it is taughtin a ibaraitaconcerning a husband who nullified the vow of his wife: b“Her husband has made them null; and the Lord will forgive her”(Numbers 30:13). bWith regard to whatcase bis the verse speaking?Why would the woman require forgiveness if her husband has nullified her vow? It is referring bto a woman who vowedto bbe a nazirite, and her husband heard and nullified hervow. bAnd she did not know that her husband had nullified hervow, band she drank wine and contracted impurity from a corpse,violating her presumed vow.,The Gemara relates: bWhen Rabbi Akiva came to this verse he would cry. He said: And ifwith regard to bone who intended to eat pork, andkosher blamb came up in his hand,like this woman who intended to violate her vow but in fact did not, bthe Torahnevertheless bsays: She requires atonement and forgiveness, all the more sodoes bone who intended to eat pork and pork came up in his handrequire atonement and forgiveness., bIn a similar manner, youcan bsaythat the same lesson can be derived from the verse: b“Though he know it not, yet is he guilty, and shall bear his iniquity”(Leviticus 5:17). bWhen Rabbi Akiva came to this verse he would cry.He said: bAnd ifwith regard to bone who intended to eatpermitted bfat, andforbidden bfatmistakenly bcame up in his hand, the Torah states: “Though he know it not, yet is he guilty, and shall bear his iniquity,” all the more sois this true for bone who intended to eatforbidden bfat andforbidden bfat came up in his hand. Isi ben Yehuda sayswith regard to the verse b“Though he know it not, yet is he guilty, and shall bear his iniquity”: With regard to this matter all sufferers shall grieve,since the verse teaches that one is punished even for sinning unawares.,§ The mishna teaches that ba man may be secluded with his mother. Rav Yehuda saysthat bRav Asi says: A man may be secluded with his sister, and live with his mother or with his daughterin a permanent arrangement, without concern. bWhen he said this before Shmuel,the latter bsaid: It is prohibited to be secluded with all those with whom relations are forbidden by the Torah, and even with an animal,as it is prohibited to engage in intercourse with an animal as well., bWe learnedin the mishna: bA man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact, andthis appears to be ba conclusive refutation ofthe statement of bShmuel.The Gemara answers: bShmuelcould have bsaid to you: And according to your reasoning,how should one explain bthat which is taughtin a ibaraita /i: With regard to bhis sister, and his mother-in-law, and all those with whom relations are forbidden,including his mother and daughter, bone may be secluded with them onlyin the presence bof witnesses,from which it can be inferred: In the presence bof witnesses, yes; withoutthe presence bof witnesses, no.This ibaraitasupports the opinion of Shmuel that one may not be secluded with his mother or sister., bRather,it bisa dispute between itanna’im /ias to whether one may be secluded with his mother or sister. bAs it is taughtin a ibaraita /i: bRabbi Meir said: Be careful with me because of my daughter,i.e., make sure I am not left secluded with her. Similarly, bRabbi Tarfon said: Be careful with me because of my daughter-in-law. A certain student mocked himfor being wary of the possibility of sinning with his daughter-in-law. bRabbi Abbahu said in the name of Rabbi Ḥanina ben Gamliel: Not many days passed until that student stumbledinto sin bwith his mother-in-law. /b,The Gemara stated that according to Shmuel it is prohibited for one to be alone beven with an animal.The Gemara relates: bAbaye removedthe animals bfrom the entire fieldhe was in. bRav Sheshet transferredthe animals to the other side bof the fence. Rav Ḥa from Neharde’a happenedto come bto Rav Kahana in Pum Nahara. He saw thathe bwas sitting and studying, and an animal was standing before him.Rav Ḥa bsaid to him: Doesn’t the Master holdthat one may not be secluded beven with an animal?Rav Kahana bsaid to him: Itdid bnotenter bmy mindthat an animal was before me., bRava says: A man may be secluded with two sisters-in-law and with two rival wives,i.e., two women who share a husband; bwith a woman and her mother-in-law;and bwith a woman and her husband’s daughter.Since these women typically dislike each other, each fears that the other will publicize her sins, and they will be careful not to transgress. Similarly, a man may be secluded bwith a woman and a girl who knows the meaning of sexual intercourse,i.e., one who is old enough to understand the nature of intercourse, bbutis still young enough that bshe does not submit herself to intercourse,since she does not yet desire it. In such a situation, the woman is concerned that the child will reveal her behavior.,§ The mishna teaches that bwhenone’s children bhave grown up, this one sleeps in his garmentand that one sleeps in her garment, but they may share a bed. The Gemara asks: bAnd howold must a child be to be considered grown up for the purposes of this ihalakha /i? bRav Adda bar Rav Azza saysthat bRav Asi says: A girlmust reach the bageof bnine years and one day; a boymust reach the bageof btwelve years and one day. There arethose bwho say: A girlmust reach the bageof btwelve years and one day; a boymust reach the bageof bthirteenyears band one day. Andaccording to bthis and that,according to both opinions, the girl is considered a child buntilshe has reached the stage of: b“Your breasts were fashioned, and your hair was grown”(Ezekiel 16:7), meaning the onset of puberty., bRafram bar Pappa saysthat bRav Ḥisda says: They taughtthat a man may sleep in close proximity to his minor daughter bonly if she is not ashamed to stand naked before him, butif she is bashamed to stand naked before him, it is prohibitedfor him to sleep close to her, regardless of her age. bWhat is the reason?It is that the binclination has a hold upon her,as otherwise she would not be ashamed.,The Gemara relates: bRav Aḥa bar Abba arrived at the house of Rav Ḥisda, his son-in-law. He took his daughter’s daughter and placed her on his lap.Rav Ḥisda bsaid to him: Doesn’t the Master think that shemight already be bbetrothed?Rav Aḥa bsaid to him:If that is true, byou have transgressedthe ruling bof Rav, as Rav Yehuda saysthat bRav says, and some sayit was said by bRabbi Elazar: It is prohibited for a man to betroth his daughter when she is a minor, until she grows up and says: I wantto marry bso-and-so,as otherwise she might reject the designated husband and ultimately sin by committing adultery. Rav Ḥisda replied: bThe Master has likewise transgressedthe words bof Shmuel. As Shmuel says: One may not make use of a woman,so how can you hold her on your lap? bHe said to him: I hold in accordance with anotherstatement bof Shmuel, as Shmuel says: /b |
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70. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך,וא"ד רבנן דחה מקמיה שנאמר (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה [נא] המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו (פיישי) [צר],תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים [ולא כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים],גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל וקח ככרים (ויפצר) [ויפרץ] בו ויצר ככרים כסף וגו' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל,אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד,כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א"ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג: (מלכים ב ז, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר' יוחנן גחזי ושלשה בניו,[הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:],תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו [שנא' (מלכים ב יג, יד) ואלישע חלה את חליו וגו'],עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:, big strongמתני׳ /strong /big דור המבול אין להם חלק לעוה"ב ואין עומדין בדין שנא' (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דור הפלגה אין להם חלק לעולם הבא שנאמר (בראשית יא, ח) ויפץ ה' אותם משם על פני כל הארץ (וכתיב ומשם הפיצם) ויפץ ה' אותם בעוה"ז ומשם הפיצם ה' לעולם הבא אנשי סדום אין להם חלק לעולם הבא שנא' (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעולם הזה וחטאים לעולם הבא אבל עומדין בדין,ר' נחמיה אומר אלו ואלו אין עומדין בדין שנאמר (תהלים א, ה) על כן לא יקומו | 107b. bin Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years”(I Kings 2:11). bAnd it is written: “In Hebron he reigned over Judah seven years and six monthsand in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). bAnd those six months,the prophet bdid not tallythem as part of the forty years of King David’s reign. bConclude from itthat there were six months that he was not considered king because he bwas afflicted with leprosy. /b,David bsaid before Himafter this: bMaster of the Universe, pardon me for this sin.God said to him: bIt is forgiven for you.David requested: b“Perform on my behalf a sign for good, that they that hate me may see it and be put to shame”(Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God bsaid to him: In your lifetime I will not makeit bknownthat you were forgiven, bbut I will makeit bknown in the lifetime of your son, Solomon. /b,The Gemara explains: bWhen Solomon built the Templeand bsought to bring the Ark into the Holy of Holies,the bgates clung togetherand could not be opened. Solomon buttered twenty-four songsof praise, bandhis prayer bwas not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle”(Psalms 24:7–8). bAnd it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in.Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), band he was not answered. /b, bOnce he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant”(II Chronicles 6:42), bhe was immediately answered,and the gates opened (II Chronicles 7:1). bAt that moment, the faces of all of David’s enemies turneddark blike thecharred bbottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin,as it was only by David’s merit that Solomon’s prayer was answered.,§ The mishna states that bGehazi,the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is bas it is written: And Elisha went to Damascus(see II Kings 8:7). bWhere did he go,and for what purpose? bRabbi Yoḥa says: He went to cause Gehazi to repent, but he did not repent.Elisha bsaid to him: Repent.Gehazi bsaid to him: Thisis the tradition that bI received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. /b, bWhat did he dothat caused the masses to sin? bThere arethose bwho saythat bhe hung a magnetic rock on Jeroboam’s sin,i.e., on the golden calf that Jeroboam established as an idol, so that bhe suspended it between heaven and earth,i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. bAnd there arethose bwho say: He engravedthe sacred bnameof God bon its mouth, and it would declare and say: “I amthe Lord your God” (Exodus 20:2), band: “You shall not haveother gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before., bAnd there arethose bwho say:Gehazi bpushed the Sagesaway bfromcoming bbefore him,i.e., he prevented them from learning from Elisha, bas it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us”(II Kings 6:1). It may be derived bby inference that until now they were not numerousand the place was not bcrampedfor them, as Gehazi would turn people away., bThe Sages taught: Always have the lefthand bdrivesinners baway and the right drawthem bnear,so that the sinner will not totally despair of atonement. This is bunlike Elisha, who pushed away Gehazi with his two handsand caused him to lose his share in the World-to-Come, band unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands. /b,Elisha drove bGehaziaway, bas it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silverin two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: b“And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?”(II Kings 5:25–26). The Gemara asks: bAnd didGehazi btake all that? It ismerely bsilver and garments that he took. /b, bRabbi Yitzḥak says:This was the incident involving Gehazi: bAt that moment, Elisha was sitting and teachingthe ihalakhotof the beightimpure bcreeping animals.Now bNaaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. WhenNaaman bcameto him, Elisha bsaid to him: Go immerse in the Jordan.Naaman bsaid to him: Are you mocking meby suggesting that this will cure me? bThosecompanions bwho were withNaaman bsaid to him: What is the difference to you? Go, tryit. Naaman bwent and immersed in the Jordan and was healed.Naaman bcameand bbrought toElisha ball thoseitems bthat he hadtaken with him from Aram, and Elisha bdid not agree to receivethem bfrom him. Gehazi took leave from before Elishaand bwentand btookfrom Naaman bwhat he took, andhe bdepositedthem., bWhenGehazi bcame, Elisha saw the leprosy that had grown onGehazi’s bhead.Elisha bsaid to him: Wicked one! The time has arrived to takeyour breward forstudying the matter of bthe eight creeping animals.Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: b“The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow”(II Kings 5:27). With regard to the verse: b“And there were four men afflicted with leprosy at the entrance of the gate”(II Kings 7:3), bRabbi Yoḥa says:These were bGehazi and his three sons,as he and his descendants were cursed.,§ bWhat isthe incident involving bYehoshua ben Peraḥya?The Gemara relates: bWhen King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus,his student, bwent to Alexandria of Egypt. When there was peacebetween King Yannai and the Sages, bShimon ben Shataḥ senta message btoYehoshua ben Peraḥya: bFrom me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate.The head of the Sages of Israel is out of the country and Jerusalem requires his return.,Yehoshua ben Peraḥya understood the message, barose, came, and happenedto arrive at ba certain innon the way to Jerusalem. bThey treated him with great honor.Yehoshua ben Peraḥya bsaid: How beautiful is this inn.Jesus, his student, bsaid to him:But bmy teacher, the eyes ofthe innkeeper’s wife bare narrow [ iterutot /i].Yehoshua ben Peraḥya bsaid to him: Wicked one!Do byou involve yourself with regard to thatmatter, the appearance of a married woman? bHe produced four hundred ishofarotand ostracized him. /b,Jesus bcame beforeYehoshua ben Peraḥya bseveral timesand bsaid to him: Accept our,i.e., my, repentance. Yehoshua ben Peraḥya btook no notice of him. One dayYehoshua ben Peraḥya bwas reciting iShema /iand Jesus bcame before himwith the same request. Yehoshua ben Peraḥya bintended to accept hisrequest, and bsignaled him with his handto wait until he completed his prayer. Jesus did not understand the signal and bthought: He is driving me away. He wentand bstood a brickupright to serve as an idol band he bowed to it.Yehoshua ben Peraḥya then bsaid toJesus: bRepent.Jesus bsaid to him: Thisis the tradition that bI received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incitedJews to engage in idolatry, band led Israel astray.Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil., bIt is taughtin a ibaraitathat bRabbi Shimon ben Elazar says:With regard to the evil binclination,to ba child, andto ba woman, have the lefthand bdrivethem baway and the right drawthem bnear.Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness., bThe Sages taught: Elisha fell ill with three illnesses: Oneillness was due to the fact bthat he incited bears toattack and eat bchildren(see II Kings 2:24–25); band onewas due to the fact bthat he pushed Gehazi away with two handsand caused him to despair of atonement; band onewas the illness bfrom which he died, as it is stated: “And Elisha was fallen ill of his illnessfrom which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.,Apropos the death of Elisha, the Gemara says: bUntilthe time of bAbraham there was no aging,and the old and the young looked the same. bAnyone who saw Abraham said: That is Isaac,and banyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age”(Genesis 24:1). There is no mention of aging before that verse. bUntilthe time of bJacob there was no weakness,i.e., illness. Jacob bprayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill”(Genesis 48:1). bUntilthe time of bElisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die”(II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.,mishna The members of bthe generation of the flood have no share in the World-to-Come and will not stand in judgmentat the end of days, bas it is stated: “My soul shall not abide [ iyadon /i] in man forever”(Genesis 6:3); bneitherwill they stand in bjudgment [ idin /i] norshall their bsoulsbe restored to them. The members of bthe generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth”(Genesis 11:8), band it is written: “And from there did the Lord scatter themupon the face of all the earth” (Genesis 11:9). b“And the Lord scattered them”indicates bin this world; “and from there did the Lord scatter them”indicates bfor the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly”(Genesis 13:13). b“Wicked”indicates bin this world; “and sinners”indicates bfor the World-to-Come. But they will stand in judgmentand they will be sentenced to eternal contempt., bRabbi Neḥemya says:Both bthese,the people of Sodom, band those,the members of the generation of the flood, bwill not stand in judgment, as it is stated: “Therefore the wicked shall not stand /b |
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71. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 104b. big strongמתני׳ /strong /big הכותב שתי אותיות בהעלם אחד חייב כתב בדיו בסם בסיקרא בקומוס ובקנקנתום ובכל דבר שהוא רושם על שני כותלי זויות ועל שני לווחי פינקס והן נהגין זה עם זה חייב הכותב על בשרו חייב המסרט על בשרו ר' אליעזר מחייב חטאת וחכמים פוטרין,כתב במשקין במי פירות באבק דרכים באבק הסופרים ובכל דבר שאינו מתקיים פטור לאחר ידו ברגלו בפיו ובמרפיקו כתב אות אחת סמוך לכתב וכתב על גבי כתב נתכוון לכתוב חי"ת וכתב ב' זיינין אחת בארץ ואחת בקורה כתב על ב' כותלי הבית על שני דפי פנקס ואין נהגין זה עם זה פטור כתב אות אחת נוטריקון ר' יהושע בן בתירא מחייב וחכמים פוטרין:, big strongגמ׳ /strong /big דיו דיותא סם סמא סקרא אמר רבה בר בר חנה סקרתא שמה קומוס קומא קנקנתום אמר רבה בר בר חנה אמר שמואל חרתא דאושכפי:,ובכל דבר שהוא רושם: לאתויי מאי לאתויי הא דתני רבי חנניא כתבו במי טריא ואפצא כשר תני ר' חייא כתבו באבר בשחור ובשיחור כשר:,המסרט על בשרו: תניא אמר להן רבי אליעזר לחכמים והלא בן סטדא הוציא כשפים ממצרים בסריטה שעל בשרו אמרו לו שוטה היה ואין מביאין ראיה מן השוטים: [הוספה מחסרונות הש"ס: בן סטדא בן פנדירא הוא אמר רב חסדא בעל סטדא בועל פנדירא בעל פפוס בן יהודה הוא אמו סטדא אמו מרים מגדלא שיער נשיא הואי כדאמרינן בפומדיתא סטת דא מבעלה:],כתב אות אחת סמוך לכתב: מאן תנא אמר רבא בר רב הונא דלא כר' אליעזר דאי ר' אליעזר האמר אחת על האריג חייב:,כתב על גבי כתב: מאן תנא א"ר חסדא דלא כר' יהודה דתניא הרי שהיה צריך לכתוב את השם ונתכוין לכתוב יהודה וטעה ולא הטיל בו דלת מעביר עליו קולמוס ומקדשו דברי ר' יהודה וחכמים אומרים אין השם מן המובחר,תנא כתב אות אחת והשלימה לספר ארג חוט אחד והשלימה לבגד חייב מאן תנא אמר רבא בר רב הונא ר' אליעזר היא דאמר אחת על האריג חייב רב אשי אמר אפילו תימא רבנן להשלים שאני,א"ר אמי כתב אות אחת בטבריא ואחת בציפורי חייב כתיבה היא אלא שמחוסר קריבה והתנן כתב על שני כותלי הבית ועל שני דפי פנקס ואין נהגין זה עם זה פטור התם מחוסר מעשה דקריבה הכא לא מחוסר מעשה דקריבה,תנא הגיה אות אחת חייב השתא כתב אות אחת פטור הגיה אות אחת חייב אמר רב ששת הכא במאי עסקינן כגון שנטלו לגגו של חי"ת ועשאו שני זיינין רבא אמר כגון שנטלו לתגו של דל"ת ועשאו רי"ש,תנא נתכוין לכתוב אות אחת | 104b. strongMISHNA: /strong bOne who writes two letterson Shabbat bduring one lapse of awareness is liable.The following substances used as ink are explained in the Gemara. One is liable if bhe wrote with ideyo /i, with isam /i, with isikra /i, with gum [ ikomos /i], or with copper sulfate [ ikankantom /i] or with any substance that makes a mark.If one wrote bon two wallsof a house that form ba corner, or on two parts of a writing tablet, andthe two items bare read together, he is liable. One who writes on his fleshon Shabbat bis liable.If boneunwittingly bscratchesletters bon his fleshon Shabbat, bRabbi Eliezer deemshim bliableto bring ba sin-offering and the Sages deemhim bexempt. /b,If bone wrote with liquidsor bwith fruit juice,or if one drew letters bwith road dust, with scribes’ dustthat they use to dry the ink, bor with any substancewith bwhichthe writing bdoes not endure, he is exempt.Similarly, if one wrote by holding the pen on bthe back of his hand, with his foot, with his mouth,or bwith his elbow;if bone wroteonly ba single letter,even if it was badjacent toother preexisting bwriting;or if bone wrote overother bwriting;if bone meant to writethe letter iḥet /iand instead bwrotethe two halves of the iḥetas btwoinstances of the letter izayin /i;if one wrote boneletter bon the ground and one on a rafter;if bone wroteone letter bon two walls of a house,or bon two parts of a writing tablet that are not read together, he is exempt.If bone wrote one letteras ban abbreviationrepresenting an entire word, bRabbi Yehoshua ben Beteira deemshim bliableto bring a sin-offering, band the Rabbis deemhim bexempt. /b, strongGEMARA: /strong The Gemara defines the terms used in the mishna. iDeyo /iis ideyota /imade from soot. iSam /iis isamma /i,which is yellow-tinged arsenic. iSikra /i, Rabba bar bar Ḥana said: It is called isikreta /iin Aramaic and is a lead-based red paint. iKomos /iis ikoma /iin Aramaic, and it is an ink made with gum Arabic from the sap of a tree. iKankantom /i, Rabba bar bar Ḥana saidthat bShmuel said:This is bthe blacksubstance bused by cobblers,copper sulfate., bAndwe learned in the mishna that one who writes bwith any substance that makes a markis liable. The Gemara asks: bWhatdoes this statement come bto include?The Gemara answers: It comes bto include that which Rabbi Ḥaya taughtwith regard to writing a bill of divorce: If bone wrote it with the juice ofthe fruit called iteriya /i, orwith bgallnut juiceinstead of ink, bit is valid.Similarly, bRabbi Ḥiyya taught:If bone wrotea bill of divorce bwith lead, with soot( ige’onim /i), bor with shoeblack, it is valid.Since those substances leave a permanent mark, one who writes with them on Shabbat is liable.,We learned in the mishna: If boneunwittingly bscratchesletters bon his fleshon Shabbat, Rabbi Eliezer deems him liable to bring a sin-offering and the Sages deem him exempt. bIt was taughtin a ibaraitathat bRabbi Eliezer said to the Rabbis: Didn’tthe infamous bben Stada takemagic bspells out of Egypt in a scratch on his flesh? They said to him: He was a fool, and you cannot cite proof from a fool.That is not the way that most people write. Incidentally, the Gemara asks: Why did they call him bben Stada,when bhe was the son of Pandeira? Rav Ḥisda said:His mother’s bhusband,who acted as his father, was named bStada,but the bone who had relationswith his mother and fathered him was named bPandeira.The Gemara asks: Wasn’t his mother’s bhusband Pappos ben Yehuda? Rather, his motherwas named bStadaand he was named ben Stada after her. The Gemara asks: But wasn’t bhis mother Miriam, who braided women’s hair?The Gemara explains: That is not a contradiction. bRather,Stada was merely a nickname, bas they say in Pumbedita: Thisone bstrayed [ isetat da /i] from her husband. /b,We learned in the mishna: If bone wroteonly ba single letter,even if it was badjacent toother preexisting bwriting,he is exempt. The Gemara asks: bWho isthe itanna /iwhose opinion is cited in the mishna? bRava bar Rav Huna said:This ihalakhais bnot in accordance withthe opinion of bRabbi Eliezer, as ifit were bin accordance withthe opinion of bRabbi Eliezer, didn’t he say:One who adds ba singlethread bto apreviously bwoven fabric is liablefor weaving? In his opinion, although a single thread or letter is insignificant in and of itself, one is liable because adding even a small measure to existing material is significant.,We learned in the mishna: If bone wrote overother bwritinghe is exempt. The Gemara asks: bWho isthe itanna /iwhose opinion is cited in the mishna? bRav Ḥisda said:This ihalakhais bnot in accordance withthe opinion of bRabbi Yehuda, as it was taughtin a ibaraita /i: bIf one needed to write theTetragrammaton, the bnameof God, in a Torah scroll, and became confused band intendedinstead bto writethe name bYehuda, andwhile intending to write Yehuda bhe erred and omittedthe letter idalet /i,thereby writing the name of God, he should do the following. bHe passes a quillwith more ink boverthe name band sanctifies it,i.e., he writes it with the intention required when writing a holy name. This is bthe statement of Rabbi Yehuda. And the Rabbis say:Even if he adds ink over what he wrote, bthiswriting of God’s bname is not ideal.Apparently, according to Rabbi Yehuda, writing over other writing is considered writing anew.,A itanna btaughtin a ibaraita /i: If bone wrote a single letter andthereby bcompleted a book,or if bone wove a single thread andthereby bcompleted anentire bgarment, he is liable.The Gemara asks: bWho isthe itanna /iwhose opinion is cited in the ibaraita /i? bRava bar Rav Huna said: It isthe opinion of bRabbi Eliezer,who bsaid:One who adds ba singlethread bto apreviously bwoven fabric is liablefor weaving. bRav Ashi said: Evenif you bsaythat in accordance with the opinion of bthe Rabbis,one who does so bto completea garment is bdifferent.Even if he is not liable for weaving, he is liable at least for striking a blow with a hammer to complete the production process of a vessel., bRabbi Ami said:If bone wrote one letteron paper bin Tiberias and oneletter on paper bin Tzippori, he is liablebecause he performed a full-fledged act of bwriting that is lackingonly in bproximity.When the two pieces of paper are brought together he will have written two associated letters. The Gemara asks: bDidn’t we learnin the mishna: If bone wroteone letter bon two walls of a house,or bon two parts of a writing tablet that are not read together, he is exempt?All the more so that this is the ihalakhawith regard to one who wrote in two different cities. The Gemara answers: bThere,in the case of the parts of a tablet, bthere is the lack ofan additional bactof cutting or tearing to facilitate bringing the letters btogether.However, bhere,in the case of two cities, even though they are distant from one another, there is bno lackof an additional act to facilitate bbringing them together. /b,A itanna btaughtin the iTosefta /i: If bone emended a single letteron Shabbat, bhe is liable.The Gemara wonders: bNow,if bone wrote a single letteron Shabbat bhe is exempt;is it possible that if bone emends a single letterhe is bliable? Rav Sheshet said: With what are we dealing here?We are dealing with a case bwhere one removed the roof of a iḥetand transformed it into twoinstances of the letter izayin /i,effectively writing two letters with a single correction. bRava said:It is not necessarily referring to that specific case. It could even be referring to a case bwhere one removed the protrusionfrom the back bof a idaletand transformed it into a ireish /i,thereby emending the written text. One who did so is liable for performing the prohibited labor of striking a blow with a hammer to complete the production process of a vessel.,A itanna btaught:If bone intended to write one letteron Shabbat |
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72. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 47a. רב ושמואל חד אמר נס וחד אמר נס בתוך נס מאן דאמר נס יער הוה דובים לא הוו מ"ד נס בתוך נס לא יער הוה ולא דובים הוו וליהוי דובים ולא ליהוי יער דבעיתי,אמר רבי חנינא בשביל ארבעים ושנים קרבנות שהקריב בלק מלך מואב הובקעו מישראל ארבעים ושנים ילדים איני,והאמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצות ואע"פ שלא לשמה שמתוך שלא לשמה בא לשמה שבשכר ארבעים ושנים קרבנות שהקריב בלק מלך מואב זכה ויצתה ממנו רות שיצא ממנו שלמה שכתוב ביה (מלכים א ג, ד) אלף עולות יעלה שלמה ואמר רבי יוסי בן חוני רות בתו של עגלון בנו של בלק היתה תאותו מיהא לקללה הוי,(מלכים ב ב, יט) ויאמרו אנשי העיר אל אלישע הנה נא מושב העיר טוב כאשר אדוני רואה וגו' וכי מאחר דמים רעים וארץ משכלת אלא מה טובתה אמר רבי חנין חן מקום על יושביו אמר רבי יוחנן שלשה חינות הן חן מקום על יושביו חן אשה על בעלה חן מקח על מקחו,תנו רבנן שלשה חלאין חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו שנאמר (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו,תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידיו ולא כיהושע בן פרחיה שדחפו [להנוצרי] (לאחד מתלמידיו) בשתי ידיו,אלישע מאי היא דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל קח ככרים וכתיב ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות,ומי שקיל כולי האי כסף ובגדים הוא דשקיל אמר ר' יצחק באותה שעה היה אלישע עוסק בשמנה שרצים אמר לו רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך לעולם (מלכים ב ז, ג) וארבעה אנשים היו מצורעים אמר רבי יוחנן זה גחזי ושלשת בניו,(מלכים ב ח, ז) וילך אלישע דמשק למה הלך אמר ר' יוחנן שהלך להחזירו לגחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך כל מי שחטא והחטיא את הרבים אין מספיקין בידו לעשות תשובה,מאי עבד איכא דאמרי אבן שואבת תלה לו לחטאת ירבעם והעמידו בין שמים לארץ ואיכא דאמרי שם חקק לה אפומה והיתה אומרת אנכי ולא יהיה לך,ואיכא דאמרי רבנן דחה מקמיה דכתיב (מלכים ב ו, א) ויאמרו בני הנביאים אל אלישע הנה נא המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד האידנא לא הוה דחיק,יהושע בן פרחיה מאי היא כדהוה קא קטיל ינאי מלכא לרבנן שמעון בן שטח אטמינהו אחתיה ר' יהושע בן פרחיה אזל ערק לאלכסנדריא של מצרים כי הוה שלמא שלח ליה שמעון בן שטח מני ירושלים עיר הקודש לך אלכסנדריא של מצרים אחותי בעלי שרוי בתוכך ואני יושבת שוממה אמר ש"מ הוה ליה שלמא,כי אתא אקלע לההוא אושפיזא קם קמייהו ביקרא שפיר עבדי ליה יקרא טובא יתיב וקא משתבח כמה נאה אכסניא זו א"ל (אחד מתלמידיו) רבי עיניה טרוטות א"ל רשע בכך אתה עוסק אפיק ארבע מאה שפורי ושמתיה כל יומא אתא לקמיה ולא קבליה,יומא חד הוה קרי קרית שמע אתא לקמיה הוה בדעתיה לקבוליה אחוי ליה בידיה סבר מדחא דחי ליה אזל זקף לבינתא פלחא אמר ליה חזור בך א"ל כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה דאמר מר [יש"ו] כישף והסית והדיח והחטיא את ישראל,תניא רבי שמעון בן אלעזר אומר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת, big strongמתני׳ /strong /big נמצא ההורג עד שלא נערפה העגלה תצא ותרעה בעדר משנערפה העגלה תקבר במקומה שעל ספק באתה מתחילתה כיפרה ספיקה והלכה לה נערפה העגלה ואחר כך נמצא ההורג הרי זה יהרג,עד אחד אומר ראיתי את ההורג ועד אחד אומר לא ראית אשה אומרת ראיתי ואשה אומרת לא ראית היו עורפין עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפין שנים אומרים ראינו ואחד אומר להן לא ראיתם לא היו עורפין,משרבו הרוצחנין בטלה עגלה ערופה משבא אליעזר בן דינאי ותחינה בן פרישה היה נקרא חזרו לקרותו בן הרצחן,משרבו המנאפים פסקו המים המרים ורבי יוחנן בן זכאי הפסיקן שנאמר (הושע ד, יד) לא אפקוד על בנותיכם כי תזנינה ועל כלותיכם כי תנאפנה כי הם וגו',משמת יוסי בן יועזר איש צרידה ויוסי בן יהודה איש ירושלים בטלו האשכלות שנאמר (מיכה ז, א) אין אשכול לאכול בכורה אותה נפשי יוחנן כהן גדול העביר הודיית המעשר אף הוא בטל את המעוררין ואת הנוקפין | 47a. bRav and Shmuelhad a dispute with regard to this episode. bOne saysthere was ba miracle, and one saysthere bwas a miracle within a miracle.The Gemara explains: bThe one who saysthere was ba miracleclaims that bthere wasalready ba forestin that place but bthere were no bears,and the miracle was the appearance of bears. bThe one who saysit was ba miracle within a miracleclaims bthat neither was there a forest nor were there bearsin that area. The Gemara asks with regard to the second opinion: Why was a double miracle required? bAnd let there be bears and no forest;the forest served no role in the story, so why was it created? The Gemara explains: The forest was necessary, basbears bare frightenedto venture into open areas but will attack people in their natural habitat, a forest., bRabbi Ḥanina says: Due to forty-two offerings that Balak, king of Moab, broughtwhen he tried to have Balaam curse the Jewish people, bforty-two children were broken off from Israel,in that incident involving Elisha. The Gemara asks: bIs that so?Was that the reward for his offerings?, bBut didn’t Rav Yehuda saythat bRav says: A person should always engage in Torahstudy bandin performance of bmitzvot, evenif he does so bnot for their own sake, as throughsuch acts performed bnot for their own sake,one will bcometo perform them bfor their own sake.He proves the value of a mitzva done not for its own sake: bAs in reward for the forty-two offerings that Balak, king of Moab, brought, he merited that Ruth descended from him, from whomKing bSolomon descended, about whom it is writtenthat he brought many offerings: b“A thousand burnt-offerings did Solomon offer up”(I Kings 3:4). bAnd Rabbi Yosei ben Ḥonisimilarly bsays: Ruth was the daughter of Eglon, son of Balak.These Sages state that Balak’s reward was to have Ruth descend from him, not that a number of Jewish people perish. The Gemara answers: bHis desire, in any event, was to cursethe Jewish people, and his reward for sacrificing his offerings was that the curse was fulfilled in the incident involving Elisha, as well.,The Gemara returns to discussing the incident involving Elisha: b“And the men of the city said to Elisha: Behold, please, the situation of this city is pleasant, as my lord sees,but the water is bad and the land miscarries” (II Kings 2:19). The Gemara asks: bBut if the water is bad and the land causes women to miscarry, what is pleasantabout bit? Rabbi Ḥanin says: The grace of a place is upon its inhabitants,i.e., people are fond of their hometown despite its shortcomings. bRabbi Yoḥa says: There are three gracesthat have a similar impact: bThe grace of a place upon its inhabitants; the grace of a woman upon her husband,despite her faults; and bthe grace of a purchaseditem bupon its buyer,as one who has bought something views it in a positive light.,§ bThe Sages taught: Elisha fell ill three times. Onewas a punishment bfor incitingthe bbears toattack bthe children; and onewas a punishment bfor pushing Gehaziaway bwith both hands,without leaving him the option to return; band onewas the sickness bfrom which he died, asan expression of illness bis statedthree times in the verse about Elisha: b“And Elisha became sick [ iḥala /i] with his illness [ iḥolyo /i] from which he would die”(II Kings 13:14). The root iḥet /i, ilamed /i, iheh /i, which indicates illness, is used twice in this verse, and it is stated once that Elisha will die., bThe Sages taught: It should always bethe bleft,weaker, hand that bpushesanother away bandthe bright,stronger, hand that bdrawshim bnear.In other words, even when a student is rebuffed, he should be given the opportunity to return. This is bnot like Elisha, who pushed Gehaziaway bwith both hands, and not like Yehoshua ben Peraḥya, who pushed Jesus the Nazarene,one bof his students,away bwith both hands. /b,The Gemara specifies: bWhat wasthat incident with bElisha? As it is written: “And Naaman said: Pray, take talents”(II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him, bandwhen the verse recounts Elisha’s words to Gehazi, it bis written: “And he said to him: Did not my heart go, when the man turned back from his chariot to meet you? Is it a time to take money, and to take garments, and olives, and vineyards, and sheep, and oxen, and servants, and maidservants?”(II Kings 5:26). Here Elisha criticizes Gehazi for taking the payment.,The Gemara clarifies the criticism: bAnd did he take all that?But bit wasonly bmoney and garments that he took. Rabbi Yitzḥak says: At that time, Elisha was engaged inthe study of the topic of the beightimpure bcreeping animals. He saidto Gehazi: bWicked one, it is timefor you bto receivenow, in this temporal world, bthe rewardfor studying the topic of the beightimpure bcreeping animals.This is why the verse lists eight items. The Gemara adds parenthetically that Elisha also said to Gehazi: b“And the leprosy of Naaman shall cleave to you and to your descendants forever”(II Kings 5:27), and that the verse later states: b“Now there were four leprous men”(II Kings 7:3), about whom bRabbi Yoḥa says: This isreferring to bGehazi and his three sons. /b,The verse states: b“And Elisha came to Damascus”(II Kings 8:7). The Gemara asks: bFor whatpurpose did bhe gothere? bRabbi Yoḥa says: He went to help Gehazi in repentance, butGehazi bwould notagree to brepentfrom his evil ways. Elisha bsaid to him: Return from yoursins. Gehazi bsaid to him: This isthe tradition that bI received from you: Whoever sins and caused the masses to sin is not given the opportunity to repent. /b,The Gemara asks: bWhat didGehazi bdothat caused the masses to sin? bThere arethose bwho saythat bhe hung a magnetic rock on Jeroboam’s calf,the golden calf that Jeroboam established as an idol, and used a magnet to pull the calf off the ground so that bhe suspended it between heaven and earth,i.e., caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly. bAnd there arethose bwho say: He engravedthe sacred bname on its mouth, and it would say: “I amthe Lord your God” band: “You shall not haveother gods” (Exodus 20:2). The idol would quote the two prohibitions from the Ten Commandments against idol worship, causing people to worship it even more devoutly., bAnd there arethose bwho say:Gehazi bpushed the Sagesaway bfromcoming bbefore him,preventing them learning from Elisha, bas it is written,after the aforementioned incident: b“And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us”(II Kings 6:1). This proves bby inference that until that timethe place bwas not cramped,as Gehazi would turn people away.,The Gemara returns to the incident in which bYehoshua ben Peraḥyaturned away Jesus the Nazarene: bWhat isthis incident? bWhen King Yannai was killing the Sages, Shimon ben Shataḥ was hidden by his sister,Yannai’s wife, while bRabbi Yehoshua ben Peraḥya wentand bfled to Alexandria of Egypt. When peace was madebetween Yannai and the Sages, bShimon ben Shataḥ sent himthe following letter: bFrom myself, Jerusalem the holy city, to you, Alexandria of Egypt. My sister, my husband dwells within you, and I am sitting desolate.Rabbi Yehoshua ben Peraḥya bsaid:I can blearn from it that there is peace,and I can return., bWhen he cameback to Eretz Yisrael, Rabbi Yehoshua barrived at a certain inn.The innkeeper bstood before him, honoring him considerably,and overall bthey accorded him great honor.Rabbi Yehoshua ben Peraḥya then bsat and was praisingthem by saying: bHow beautiful is this inn. Jesus the Nazarene,one of his students, bsaid to him: My teacher,but the beyesof the innkeeper’s wife bare narrow [ iterutot /i].Rabbi Yehoshua ben Peraḥya bsaid to him: Wicked one, is this what you are engaged in,gazing at women? bHe brought out four hundred ishofarotand excommunicated him. Every dayJesus bwould come before him, but he would not accept hiswish to return., bOne day,Rabbi Yehoshua ben Peraḥya bwas reciting iShema /iwhen Jesus bcame before him. He intended to accept himon this occasion, so bhe signaled to him with his handto wait. Jesus bthought he was rejecting himentirely. He therefore bwent and stood up a brickand bworshipped itas an idol. Rabbi Yehoshua ben Peraḥya bsaid to him: Return from yoursins. Jesus bsaid to him: This isthe tradition that bI received from you: Anyone who sins and causes the masses to sin is not given the opportunity to repent.The Gemara explains how he caused the masses to sin: bFor the Master said: Jesus the Nazarene performed sorcery, and he incitedthe masses, band subvertedthe masses, band caused the Jewish people to sin. /b, bIt is taughtin a ibaraitathat bRabbi Shimon ben Elazar says:With regard to the evil binclination,to ba child, andto ba woman, the lefthand bshould reject and the righthand should bwelcome.If one pushes too forcefully, the damage might be irreversible., strongMISHNA: /strong bIf the killer is found before the heifer’s neck was broken,the heifer bshall go out and graze among the herd.It is not considered sacred at all, and it may rejoin the other animals. If the killer is found bfromthe time bwhen the heifer’s neck was broken,even if the rest of the ritual has not yet been performed, it is prohibited to benefit from the animal, despite the killer having been found; it bshould be buried in its place.This is bbecausethe heifer binitially came for uncertainty,as the killer was unknown, and bit atonedfor bits uncertainty and left,i.e., it fulfilled its purpose of bringing atonement and is considered a heifer whose neck is broken in all regards. If bthe heifer’s neck was broken and afterward the killer was found, he is killed.The ritual does not atone for him.,If bone witness says: I saw the killer, and oneother bwitness says: You did not seehim; or if ba woman says: I saw, andanother bwoman says: You did not see, they would break the neckof the heifer, as without clear testimony about the identity of the killer the ritual is performed. Similarly, if bone witness says: I sawthe killer, band twowitnesses bsay: You did not see, they would break the neckof the heifer, as the pair is relied upon. If btwowitnesses bsay: We sawthe killer, band onewitness bsays to them: You did not see, they would not break the neckof the heifer, as there are two witnesses to the identity of the killer.,The mishna further states: bFromthe time bwhen murderers proliferated, theritual of the bheifer whose neck is broken was nullified.The ritual was performed only when the identity of the murderer was completely unknown. Once there were many known murderers, the conditions for the performance of the ritual were no longer present, as the probable identity of the murderer was known. bFromthe time bwhen Eliezer ben Dinai, who wasalso bcalled Teḥina ben Perisha, came, they renamed him: Son of a murderer.This is an example of a publicly known murderer.,The mishna teaches a similar occurrence: bFromthe time bwhen adulterers proliferated,the performance of the ritual of bthe bitter waters was nullified;they would not administer the bitter waters to the isota /i. bAndit was bRabbi Yoḥa ben Zakkaiwho bnullified it, asit bis stated: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for theyconsort with lewd women” (Hosea 4:14), meaning that when the husbands are adulterers, the wives are not punished for their own adultery., bFromthe time bwhen Yosei ben Yo’ezer of Tzereida and Yosei ben Yehuda of Jerusalem died, the clusters ceased,i.e., they were the last of the clusters, as explained in the Gemara, basit bis stated: “There is no cluster to eat; nor first-ripe fig that my soul desires”(Micah 7:1). The mishna continues in the same vein: bYoḥa the High Priest took away the declaration of the tithe.After his time, no one recited the passage about the elimination of tithes that had previously been said at the end of a three-year tithing cycle. bHe also nullifiedthe actions of bthe awakeners and the strikersat the Temple. |
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73. Nag Hammadi, The Gospel of Thomas, 20, 54, 62, 114 (3rd cent. CE - 3rd cent. CE)
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74. Nag Hammadi, The Sentences of Sextus, 240 (3rd cent. CE - 3rd cent. CE)
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75. Augustine, Confessions, 8.6 (4th cent. CE - 5th cent. CE)
| 8.6. 13. And how, then, Thou delivered me out of the bonds of carnal desire, wherewith I was most firmly fettered, and out of the drudgery of worldly business, will I now declare and confess unto Your name, O Lord, my strength and my Redeemer. Amid increasing anxiety, I was transacting my usual affairs, and daily sighing unto You. I resorted as frequently to Your church as the business, under the burden of which I groaned, left me free to do. Alypius was with me, being after the third sitting disengaged from his legal occupation, and awaiting further opportunity of selling his counsel, as I was wont to sell the power of speaking, if it can be supplied by teaching. But Nebridius had, on account of our friendship, consented to teach under Verecundus, a citizen and a grammarian of Milan, and a very intimate friend of us all; who vehemently desired, and by the right of friendship demanded from our company, the faithful aid he greatly stood in need of. Nebridius, then, was not drawn to this by any desire of gain (for he could have made much more of his learning had he been so inclined), but, as a most sweet and kindly friend, he would not be wanting in an office of friendliness, and slight our request. But in this he acted very discreetly, taking care not to become known to those personages whom the world esteems great; thus avoiding distraction of mind, which he desired to have free and at leisure as many hours as possible, to search, or read, or hear something concerning wisdom. 14. Upon a certain day, then, Nebridius being away (why, I do not remember), lo, there came to the house to see Alypius and me, Pontitianus, a countryman of ours, in so far as he was an African, who held high office in the emperor's court. What he wanted with us I know not, but we sat down to talk together, and it fell out that upon a table before us, used for games, he noticed a book; he took it up, opened it, and, contrary to his expectation, found it to be the Apostle Paul - for he imagined it to be one of those books which I was wearing myself out in teaching. At this he looked up at me smilingly, and expressed his delight and wonder that he had so unexpectedly found this book, and this only, before my eyes. For he was both a Christian and baptized, and often prostrated himself before You our God in the church, in constant and daily prayers. When, then, I had told him that I bestowed much pains upon these writings, a conversation ensued on his speaking of Antony, the Egyptian monk, whose name was in high repute among Your servants, though up to that time not familiar to us. When he came to know this, he lingered on that topic, imparting to us a knowledge of this man so eminent, and marvelling at our ignorance. But we were amazed, hearing Your wonderful works most fully manifested in times so recent, and almost in our own, wrought in the true faith and the Catholic Church. We all wondered - we, that they were so great, and he, that we had never heard of them. 15. From this his conversation turned to the companies in the monasteries, and their manners so fragrant unto You, and of the fruitful deserts of the wilderness, of which we knew nothing. And there was a monastery at Milan full of good brethren, without the walls of the city, under the fostering care of Ambrose, and we were ignorant of it. He went on with his relation, and we listened intently and in silence. He then related to us how on a certain afternoon, at Triers, when the emperor was taken up with seeing the Circensian games, he and three others, his comrades, went out for a walk in the gardens close to the city walls, and there, as they chanced to walk two and two, one strolled away with him, while the other two went by themselves; and these, in their rambling, came upon a certain cottage inhabited by some of Your servants, poor in spirit, of whom is the kingdom of heaven, where they found a book in which was written the life of Antony. This one of them began to read, marvel at, and be inflamed by it; and in the reading, to meditate on embracing such a life, and giving up his worldly employments to serve You. And these were of the body called Agents for Public Affairs. Then, suddenly being overwhelmed with a holy love and a sober sense of shame, in anger with himself, he cast his eyes upon his friend, exclaiming, Tell me, I entreat you, what end we are striving for by all these labours of ours. What is our aim? What is our motive in doing service? Can our hopes in court rise higher than to be ministers of the emperor? And in such a position, what is there not brittle, and fraught with danger, and by how many dangers arrive we at greater danger? And when arrive we there? But if I desire to become a friend of God, behold, I am even now made it. Thus spoke he, and in the pangs of the travail of the new life, he turned his eyes again upon the page and continued reading, and was inwardly changed where Thou saw, and his mind was divested of the world, as soon became evident; for as he read, and the surging of his heart rolled along, he raged awhile, discerned and resolved on a better course, and now, having become Yours, he said to his friend, Now have I broken loose from those hopes of ours, and am determined to serve God; and this, from this hour, in this place, I enter upon. If you are reluctant to imitate me, hinder me not. The other replied that he would cleave to him, to share in so great a reward and so great a service. Thus both of them, being now Yours, were building a tower at the necessary cost, Luke 14:26-35 - of forsaking all that they had and following You. Then Pontitianus, and he that had walked with him through other parts of the garden, came in search of them to the same place, and having found them, reminded them to return as the day had declined. But they, making known to him their resolution and purpose, and how such a resolve had sprung up and become confirmed in them, entreated them not to molest them, if they refused to join themselves unto them. But the others, no whit changed from their former selves, did yet (as he said) bewail themselves, and piously congratulated them, recommending themselves to their prayers; and with their hearts inclining towards earthly things, returned to the palace. But the other two, setting their affections upon heavenly things, remained in the cottage. And both of them had affianced brides, who, when they heard of this, dedicated also their virginity unto God. |
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76. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.12.34 (4th cent. CE - 5th cent. CE)
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77. Augustine, The City of God, 14.6, 14.10-14.15 (4th cent. CE - 5th cent. CE)
| 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.11. But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. 14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory. 14.15. Therefore, because the sin was a despising of the authority of God - who had created man; who had made him in His own image; who had set him above the other animals; who had placed him in Paradise; who had enriched him with abundance of every kind and of safety; who had laid upon him neither many, nor great, nor difficult commandments, but, in order to make a wholesome obedience easy to him, had given him a single very brief and very light precept by which He reminded that creature whose service was to be free that He was Lord, - it was just that condemnation followed, and condemnation such that man, who by keeping the commandments should have been spiritual even in his flesh, became fleshly even in his spirit; and as in his pride he had sought to be his own satisfaction, God in His justice abandoned him to himself, not to live in the absolute independence he affected, but instead of the liberty he desired, to live dissatisfied with himself in a hard and miserable bondage to him to whom by sinning he had yielded himself, doomed in spite of himself to die in body as he had willingly become dead in spirit, condemned even to eternal death (had not the grace of God delivered him) because he had forsaken eternal life. Whoever thinks such punishment either excessive or unjust shows his inability to measure the great iniquity of sinning where sin might so easily have been avoided. For as Abraham's obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even unto death, Philippians 2:8 so the disobedience of the first man was the more detestable because he became disobedient even unto death. For where the penalty annexed to disobedience is great, and the thing commanded by the Creator is easy, who can sufficiently estimate how great a wickedness it is, in a matter so easy, not to obey the authority of so great a power, even when that power deters with so terrible a penalty? In short, to say all in a word, what but disobedience was the punishment of disobedience in that sin? For what else is man's misery but his own disobedience to himself, so that in consequence of his not being willing to do what he could do, he now wills to do what he cannot? For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, Man is like to vanity. For who can count how many things he wishes which he cannot do, so long as he is disobedient to himself, that is, so long as his mind and his flesh do not obey his will? For in spite of himself his mind is both frequently disturbed, and his flesh suffers, and grows old, and dies; and in spite of ourselves we suffer whatever else we suffer, and which we would not suffer if our nature absolutely and in all its parts obeyed our will. But is it not the infirmities of the flesh which hamper it in its service? Yet what does it matter how its service is hampered, so long as the fact remains, that by the just retribution of the sovereign God whom we refused to be subject to and serve, our flesh, which was subjected to us, now torments us by insubordination, although our disobedience brought trouble on ourselves, not upon God? For He is not in need of our service as we of our body's; and therefore what we did was no punishment to Him, but what we receive is so to us. And the pains which are called bodily are pains of the soul in and from the body. For what pain or desire can the flesh feel by itself and without the soul? But when the flesh is said to desire or to suffer, it is meant, as we have explained, that the man does so, or some part of the soul which is affected by the sensation of the flesh, whether a harsh sensation causing pain, or gentle, causing pleasure. But pain in the flesh is only a discomfort of the soul arising from the flesh, and a kind of shrinking from its suffering, as the pain of the soul which is called sadness is a shrinking from those things which have happened to us in spite of ourselves. But sadness is frequently preceded by fear, which is itself in the soul, not in the flesh; while bodily pain is not preceded by any kind of fear of the flesh, which can be felt in the flesh before the pain. But pleasure is preceded by a certain appetite which is felt in the flesh like a craving, as hunger and thirst and that generative appetite which is most commonly identified with the name lust, though this is the generic word for all desires. For anger itself was defined by the ancients as nothing else than the lust of revenge; although sometimes a man is angry even at iimate objects which cannot feel his vengeance, as when one breaks a pen, or crushes a quill that writes badly. Yet even this, though less reasonable, is in its way a lust of revenge, and is, so to speak, a mysterious kind of shadow of [the great law of] retribution, that they who do evil should suffer evil. There is therefore a lust for revenge, which is called anger; there is a lust of money, which goes by the name of avarice; there is a lust of conquering, no matter by what means, which is called opinionativeness; there is a lust of applause, which is named boasting. There are many and various lusts, of which some have names of their own, while others have not. For who could readily give a name to the lust of ruling, which yet has a powerful influence in the soul of tyrants, as civil wars bear witness? |
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78. Anon., 4 Baruch, 3.8, 3.14
| 3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city. |
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79. Anon., Gospel of Thomas, 54, 62, 114
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