1. Septuagint, Tobit, 3.11, 4.7-4.11, 12.8-12.10 (th cent. BCE - 2nd cent. BCE)
| 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. |
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2. Hebrew Bible, Deuteronomy, 6.13, 6.16, 15.2 (9th cent. BCE - 3rd cent. BCE)
| 6.13. אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃ 6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 15.2. לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹאכֲלֶנּוּ שָׁנָה בְשָׁנָה בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אַתָּה וּבֵיתֶךָ׃ 15.2. וְזֶה דְּבַר הַשְּׁמִטָּה שָׁמוֹט כָּל־בַּעַל מַשֵּׁה יָדוֹ אֲשֶׁר יַשֶּׁה בְּרֵעֵהוּ לֹא־יִגֹּשׂ אֶת־רֵעֵהוּ וְאֶת־אָחִיו כִּי־קָרָא שְׁמִטָּה לַיהוָה׃ | 6.13. Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear." 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah." 15.2. And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORD’S release hath been proclaimed." |
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3. Hebrew Bible, Esther, 4.16, 10.3 (9th cent. BCE - 3rd cent. BCE)
| 4.16. לֵךְ כְּנוֹס אֶת־כָּל־הַיְּהוּדִים הַנִּמְצְאִים בְּשׁוּשָׁן וְצוּמוּ עָלַי וְאַל־תֹּאכְלוּ וְאַל־תִּשְׁתּוּ שְׁלֹשֶׁת יָמִים לַיְלָה וָיוֹם גַּם־אֲנִי וְנַעֲרֹתַי אָצוּם כֵּן וּבְכֵן אָבוֹא אֶל־הַמֶּלֶךְ אֲשֶׁר לֹא־כַדָּת וְכַאֲשֶׁר אָבַדְתִּי אָבָדְתִּי׃ 10.3. כִּי מָרְדֳּכַי הַיְּהוּדִי מִשְׁנֶה לַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וְגָדוֹל לַיְּהוּדִים וְרָצוּי לְרֹב אֶחָיו דֹּרֵשׁ טוֹב לְעַמּוֹ וְדֹבֵר שָׁלוֹם לְכָל־זַרְעוֹ׃ | 4.16. ’Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’" 10.3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed." |
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4. Hebrew Bible, Exodus, 6.6, 14.30, 15.1-15.19, 19.3, 24.18 (9th cent. BCE - 3rd cent. BCE)
| 6.6. לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃ 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 15.14. שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.19. כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְהוָה עֲלֵהֶם אֶת־מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם׃ 19.3. וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃ 24.18. וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃ | 6.6. Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;" 14.30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore." 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea." 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him." 15.3. The LORD is a man of war, The LORD is His name." 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea." 15.5. The deeps cover them— They went down into the depths like a stone." 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy." 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble." 15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters." 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?" 15.12. Thou stretchedst out Thy right hand— The earth swallowed them." 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation." 15.14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia." 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away." 15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten." 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 15.19. For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought back the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea." 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:" 24.18. And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights." |
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5. Hebrew Bible, Job, 2.3, 2.6-2.10 (9th cent. BCE - 3rd cent. BCE)
| 2.3. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ אֶל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע וְעֹדֶנּוּ מַחֲזִיק בְּתֻמָּתוֹ וַתְּסִיתֵנִי בוֹ לְבַלְּעוֹ חִנָּם׃ 2.6. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנּוֹ בְיָדֶךָ אַךְ אֶת־נַפְשׁוֹ שְׁמֹר׃ 2.7. וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהוָה וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע מִכַּף רַגְלוֹ עד [וְעַד] קָדְקֳדוֹ׃ 2.8. וַיִּקַּח־לוֹ חֶרֶשׂ לְהִתְגָּרֵד בּוֹ וְהוּא יֹשֵׁב בְּתוֹךְ־הָאֵפֶר׃ 2.9. וַתֹּאמֶר לוֹ אִשְׁתּוֹ עֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ בָּרֵךְ אֱלֹהִים וָמֻת׃ | 2.3. And the LORD said unto Satan: ‘Hast thou considered my servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil? and he still holdeth fast his integrity, although thou didst move Me against him, to destroy him without cause.’" 2.6. And the LORD said unto Satan: ‘Behold, he is in thy hand; only spare his life.’" 2.7. So Satan went forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot even unto his crown." 2.8. And he took him a potsherd to scrape himself therewith; and he sat among the ashes." 2.9. Then said his wife unto him: ‘Dost thou still hold fast thine integrity? blaspheme God, and die.’" 2.10. But he said unto her: ‘Thou speakest as one of the impious women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?’ For all this did not Job sin with his lips." |
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6. Hebrew Bible, Leviticus, 19.2, 19.18 (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׃ | 19.2. 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." |
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7. Hebrew Bible, Numbers, 22.22, 22.32 (9th cent. BCE - 3rd cent. BCE)
| 22.22. וַיִּחַר־אַף אֱלֹהִים כִּי־הוֹלֵךְ הוּא וַיִּתְיַצֵּב מַלְאַךְ יְהוָה בַּדֶּרֶךְ לְשָׂטָן לוֹ וְהוּא רֹכֵב עַל־אֲתֹנוֹ וּשְׁנֵי נְעָרָיו עִמּוֹ׃ | 22.22. And God’s anger was kindled because he went; and the angel of the LORD placed himself in the way for an adversary against him.—Now he was riding upon his ass, and his two servants were with him.—" |
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8. Hebrew Bible, Proverbs, 1.23-1.24, 4.4, 4.10, 4.20, 5.1, 5.7, 7.1-7.2, 9.1, 22.17, 24.23, 30.1, 31.1 (9th cent. BCE - 3rd cent. BCE)
| 1.23. תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃ 1.24. יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃ 4.4. וַיֹּרֵנִי וַיֹּאמֶר לִי יִתְמָךְ־דְּבָרַי לִבֶּךָ שְׁמֹר מִצְוֺתַי וֶחְיֵה׃ 5.1. בְּנִי לְחָכְמָתִי הַקְשִׁיבָה לִתְבוּנָתִי הַט־אָזְנֶךָ׃ 5.1. פֶּן־יִשְׂבְּעוּ זָרִים כֹּחֶךָ וַעֲצָבֶיךָ בְּבֵית נָכְרִי׃ 5.7. וְעַתָּה בָנִים שִׁמְעוּ־לִי וְאַל־תָּסוּרוּ מֵאִמְרֵי־פִי׃ 7.1. וְהִנֵּה אִשָּׁה לִקְרָאתוֹ שִׁית זוֹנָה וּנְצֻרַת לֵב׃ 7.1. בְּנִי שְׁמֹר אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃ 7.2. שְׁמֹר מִצְוֺתַי וֶחְיֵה וְתוֹרָתִי כְּאִישׁוֹן עֵינֶיךָ׃ 7.2. צְרוֹר־הַכֶּסֶף לָקַח בְּיָדוֹ לְיוֹם הַכֵּסֶא יָבֹא בֵיתוֹ׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃ 24.23. גַּם־אֵלֶּה לַחֲכָמִים הַכֵּר־פָּנִים בְּמִשְׁפָּט בַּל־טוֹב׃ 30.1. דִּבְרֵי אָגוּר בִּן־יָקֶה הַמַּשָּׂא נְאֻם הַגֶּבֶר לְאִיתִיאֵל לְאִיתִיאֵל וְאֻכָל׃ 30.1. אַל־תַּלְשֵׁן עֶבֶד אֶל־אדנו [אֲדֹנָיו] פֶּן־יְקַלֶּלְךָ וְאָשָׁמְתָּ׃ 31.1. דִּבְרֵי לְמוּאֵל מֶלֶךְ מַשָּׂא אֲשֶׁר־יִסְּרַתּוּ אִמּוֹ׃ 31.1. אֵשֶׁת־חַיִל מִי יִמְצָא וְרָחֹק מִפְּנִינִים מִכְרָהּ׃ | 1.23. Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you." 1.24. Because I have called, and ye refused, I have stretched out my hand, and no man attended," 4.4. And he taught me, and said unto me: ‘Let thy heart hold fast my words, Keep my commandments, and live;" 4.10. Hear, O my son, and receive my sayings; And the years of thy life shall be many." 4.20. My son, attend to my words; Incline thine ear unto my sayings." 5.1. My son, attend unto my wisdom; Incline thine ear to my understanding;" 5.7. Now therefore, O ye children, hearken unto me, And depart not from the words of my mouth." 7.1. My son, keep my words, And lay up my commandments with thee." 7.2. Keep my commandments and live, And my teaching as the apple of thine eye." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge." 24.23. These also are sayings of the wise. To have respect of persons in judgment is not good." 30.1. The words of Agur the son of Jakeh; the burden. The man saith unto Ithiel, unto Ithiel and Ucal:" 31.1. The words of king Lemuel; the burden wherewith his mother corrected him." |
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9. Hebrew Bible, Psalms, 6.3, 9.14, 22.1, 28.1, 29.1-29.2, 30.10, 31.5, 55.2, 85.3 (9th cent. BCE - 3rd cent. BCE)
| 6.3. חָנֵּנִי יְהוָה כִּי אֻמְלַל אָנִי רְפָאֵנִי יְהוָה כִּי נִבְהֲלוּ עֲצָמָי׃ 9.14. חָנְנֵנִי יְהוָה רְאֵה עָנְיִי מִשֹּׂנְאָי מְרוֹמְמִי מִשַּׁעֲרֵי מָוֶת׃ 22.1. לַמְנַצֵּחַ עַל־אַיֶּלֶת הַשַּׁחַר מִזְמוֹר לְדָוִד׃ 22.1. כִּי־אַתָּה גֹחִי מִבָּטֶן מַבְטִיחִי עַל־שְׁדֵי אִמִּי׃ 28.1. לְדָוִד אֵלֶיךָ יְהוָה אֶקְרָא צוּרִי אַל־תֶּחֱרַשׁ מִמֶּנִּי פֶּן־תֶּחֱשֶׁה מִמֶּנִּי וְנִמְשַׁלְתִּי עִם־יוֹרְדֵי בוֹר׃ 29.1. מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 29.1. יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃ 29.2. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 55.2. הַאֲזִינָה אֱלֹהִים תְּפִלָּתִי וְאַל־תִּתְעַלַּם מִתְּחִנָּתִי׃ 55.2. יִשְׁמַע אֵל וְיַעֲנֵם וְיֹשֵׁב קֶדֶם סֶלָה אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ וְלֹא יָרְאוּ אֱלֹהִים׃ 85.3. נָשָׂאתָ עֲוֺן עַמֶּךָ כִּסִּיתָ כָל־חַטָּאתָם סֶלָה׃ | 6.3. Be gracious unto me, O LORD, for I languish away; Heal me, O LORD, for my bones are affrighted." 9.14. Be gracious unto me, O LORD, Behold mine affliction at the hands of them that hate me; Thou that liftest me up from the gates of death;" 22.1. For the Leader; upon Aijeleth ha-Shahar. A Psalm of David." 28.1. [A Psalm] of David. Unto thee, O LORD, do I call; My Rock, be not Thou deaf unto me; Lest, if Thou be silent unto me, I become like them that go down into the pit." 29.1. A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength." 29.2. Ascribe unto the LORD the glory due unto His name; Worship the LORD in the beauty of holiness." 30.10. 'What profit is there in my blood, when I go down to the pit? Shall the dust praise Thee? shall it declare Thy truth?" 55.2. Give ear, O God, to my prayer; And hide not Thyself from my supplication." 85.3. Thou hast forgiven the iniquity of Thy people, Thou hast pardoned all their sin. Selah ." |
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10. Hebrew Bible, 1 Kings, 8 (8th cent. BCE - 5th cent. BCE)
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11. Hebrew Bible, 1 Samuel, 2.1-2.10 (8th cent. BCE - 5th cent. BCE)
| 2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 2.3. לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃ 2.3. אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃ 2.4. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃ 2.5. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃ 2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃ 2.7. יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃ 2.9. רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃ | 2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation." 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God." 2.3. Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed." 2.4. The bows of the mighty men are broken, and they that stumbled are girded with strength." 2.5. They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched." 2.6. The Lord kills, and gives life: he brings down to the grave, and brings up." 2.7. The Lord makes poor, and makes rich: he brings low, and raises up." 2.8. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them." 2.9. He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails." 2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed." |
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12. Hebrew Bible, 2 Kings, 18.32 (8th cent. BCE - 5th cent. BCE)
| 18.32. עַד־בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל־אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ וִחְיוּ וְלֹא תָמֻתוּ וְאַל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּי־יַסִּית אֶתְכֶם לֵאמֹר יְהוָה יַצִּילֵנוּ׃ | 18.32. until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of olive-trees and of honey, that ye may live, and not die; and hearken not unto Hezekiah, when he persuadeth you, saying: The LORD will deliver us." |
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13. Hebrew Bible, 2 Samuel, 1.12 (8th cent. BCE - 5th cent. BCE)
| 1.12. וַיִּסְפְּדוּ וַיִּבְכּוּ וַיָּצֻמוּ עַד־הָעָרֶב עַל־שָׁאוּל וְעַל־יְהוֹנָתָן בְּנוֹ וְעַל־עַם יְהוָה וְעַל־בֵּית יִשְׂרָאֵל כִּי נָפְלוּ בֶּחָרֶב׃ | 1.12. and they mourned, and wept, and fasted until evening, for Sha᾽ul, and for Yehonatan his son, and for the people of the Lord, and for the house of Yisra᾽el; because they were fallen by the sword." |
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14. Hebrew Bible, Isaiah, 1.20, 53.9, 59.21 (8th cent. BCE - 5th cent. BCE)
| 53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 59.21. וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ לֹא־יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהוָה מֵעַתָּה וְעַד־עוֹלָם׃ | 1.20. But if ye refuse and rebel, Ye shall be devoured with the sword; For the mouth of the LORD hath spoken." 53.9. And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’" 59.21. And as for Me, this is My covet with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever." |
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15. Hebrew Bible, Jeremiah, 31 (8th cent. BCE - 5th cent. BCE)
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16. Hebrew Bible, Judges, 6.9, 8.34, 20.26 (8th cent. BCE - 5th cent. BCE)
| 6.9. וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כָּל־לֹחֲצֵיכֶם וָאֲגָרֵשׁ אוֹתָם מִפְּנֵיכֶם וָאֶתְּנָה לָכֶם אֶת־אַרְצָם׃ 8.34. וְלֹא זָכְרוּ בְּנֵי יִשְׂרָאֵל אֶת־יְהוָה אֱלֹהֵיהֶם הַמַּצִּיל אוֹתָם מִיַּד כָּל־אֹיְבֵיהֶם מִסָּבִיב׃ 20.26. וַיַּעֲלוּ כָל־בְּנֵי יִשְׂרָאֵל וְכָל־הָעָם וַיָּבֹאוּ בֵית־אֵל וַיִּבְכּוּ וַיֵּשְׁבוּ שָׁם לִפְנֵי יְהוָה וַיָּצוּמוּ בַיּוֹם־הַהוּא עַד־הָעָרֶב וַיַּעֲלוּ עֹלוֹת וּשְׁלָמִים לִפְנֵי יְהוָה׃ | 6.9. and I delivered you out of the hand of Miżrayim, and out of the hand of all those that oppressed you, and drove them out before you, and gave you their land;" 8.34. And the children of Yisra᾽el did not remember the Lord their God, who had delivered them out of the hands of all their enemies on every side:" 20.26. Then all the children of Yisra᾽el, and all the people, went up, and came to the house of God, and wept, and sat there before the Lord, and fasted that day until evening, and offered burnt offerings and peace offerings before the Lord." |
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17. Hebrew Bible, 1 Chronicles, 21.1, 29.11-29.13 (5th cent. BCE - 3rd cent. BCE)
| 21.1. וַיַּעֲמֹד שָׂטָן עַל־יִשְׂרָאֵל וַיָּסֶת אֶת־דָּוִיד לִמְנוֹת אֶת־יִשְׂרָאֵל׃ 21.1. לֵךְ וְדִבַּרְתָּ אֶל־דָּוִיד לֵאמֹר כֹּה אָמַר יְהוָה שָׁלוֹשׁ אֲנִי נֹטֶה עָלֶיךָ בְּחַר־לְךָ אַחַת מֵהֵנָּה וְאֶעֱשֶׂה־לָּךְ׃ 29.11. לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃ 29.12. וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל׃ 29.13. וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ׃ | 21.1. And Satan stood up against Israel, and moved David to number Israel." 29.11. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all." 29.12. Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand is power and might; and in Thy hand it is to make great, and to give strength unto all." 29.13. Now therefore, our God, we thank Thee, and praise Thy glorious name." |
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18. Hebrew Bible, Zechariah, 3.1-3.2 (5th cent. BCE - 4th cent. BCE)
| 3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃ 3.2. וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן יִגְעַר יְהוָה בְּךָ הַשָּׂטָן וְיִגְעַר יְהוָה בְּךָ הַבֹּחֵר בִּירוּשָׁלִָם הֲלוֹא זֶה אוּד מֻצָּל מֵאֵשׁ׃ | 3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him." 3.2. And the LORD said unto Satan: ‘The LORD rebuke thee, O Satan, yea, the LORD that hath chosen Jerusalem rebuke thee; is not this man a brand plucked out of the fire?’" |
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19. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
| 23c. on account of my service to the god.And in addition to these things, the young men who have the most leisure, the sons of the richest men, accompany me of their own accord, find pleasure in hearing people being examined, and often imitate me themselves, and then they undertake to examine others; and then, I fancy, they find a great plenty of people who think they know something, but know little or nothing. As a result, therefore, those who are examined by them are angry with me, instead of being angry with themselves, and say that Socrates is a most abominable person |
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20. 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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21. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
| 278e. adding this phrase and taking that away, will you not properly address him as poet or writer of speeches or of laws? Phaedrus. Certainly. Socrates. Tell this then to your friend. Phaedrus. But what will you do? For your friend ought not to be passed by. Socrates. What friend? Phaedrus. The fair Isocrates. What message will you give him? What shall we say that he is? Socrates. Isocrates is young yet, Phaedrus; |
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22. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)
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23. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)
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24. Septuagint, Tobit, 3.11, 4.7-4.11, 12.8-12.10 (4th cent. BCE - 2nd cent. BCE)
| 3.11. So she prayed by her window and said, "Blessed art thou, O Lord my God, and blessed is thy holy and honored name for ever. May all thy works praise thee for ever. 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. |
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25. Anon., 1 Enoch, 81.1, 93.1-93.2, 103.2, 104.5, 106.19, 108.7, 108.10-108.11, 108.14 (3rd cent. BCE - 2nd cent. BCE)
| 81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 93.1. And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed 108.11. yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed 108.14. He will give faithfulness in the habitation of upright paths. And they shall see those who were |
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26. Anon., Jubilees, 1.29, 5.13, 17.18, 31.32, 32.21 (2nd cent. BCE - 2nd cent. BCE)
| 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 17.18. and his mother took him a wife from among the daughters of Egypt. brAnd she bare him a son, and he called his name Nebaioth; for she said, "The Lord was nigh to me when I called upon him. 31.32. And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved 32.21. And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. |
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27. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE)
| 6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging. |
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28. Anon., Testament of Joseph, 18.2 (2nd cent. BCE - 2nd cent. CE)
| 18.2. And if any one seeketh to do evil unto you, do well unto him, and pray for him, and ye shall be redeemed of the Lord from all evil. |
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29. Anon., Testament of Zebulun, 8.1-8.2 (2nd cent. BCE - 2nd cent. CE)
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30. Cicero, Tusculan Disputations, 2.26 (2nd cent. BCE - 1st cent. BCE)
| 2.26. interea, unde isti versus? non enim adgnosco. adgnosco KR 1 (d exp. 2 ) V 1 (d eras. ) a n. G 1 Dicam hercle; etenim recte requiris. videsne abundare me otio? Quid tum? Fuisti saepe, credo, cum Athenis esses, in scholis philosophorum. Vero, ante vero V rec ac libenter quidem. Animadvertebas igitur, etsi tum nemo erat admodum copiosus, verum tamen versus ab is admisceri orationi. Ac ac hac G dyonisio X multos quidem a Dionysio Stoico. Probe dicis. sed is quasi dictata, nullo dilectu, nulla elegantia: delectu K nulla elegantia a e in r. V c eligantia KR c Philo et †proprium nrt sic G et proprium nr t V ( exp. 1 ) et proprium noster R etpũ nr K ( add. 1 au 2, propriŭ ss. 2 ) et proprio numero Sey. et pro nuntiabat numero ( cf. div. 2, 117 ) Po. et lecta poëmata et loco adiungebat. itaque postquam adamavi hanc quasi senilem declamationem, studiose equidem utor nostris poëtis; sed sicubi illi defecerunt—verti enim enim exp. V vet etlam Ha. multa de Graecis, ne quo ornamento in hoc genere disputationis careret Latina oratio. Sed videsne, poëtae quid mali adferant? | |
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31. Dead Sea Scrolls, Damascus Covenant, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)
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32. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 11.17-11.21 (2nd cent. BCE - 1st cent. CE)
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33. Dead Sea Scrolls, Ben Sira, 31.22 (2nd cent. BCE - 1st cent. CE)
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34. Dead Sea Scrolls, Community Rule, 3.13-4.26, 9.3, 9.4, 9.5, 9.6, 10.5, 10.6, 10.7, 10.8 (2nd cent. BCE - 1st cent. CE)
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35. Hebrew Bible, Daniel, 2.20, 6.22, 11.31 (2nd cent. BCE - 2nd cent. BCE)
| 6.22. אֱדַיִן דָּנִיֶּאל עִם־מַלְכָּא מַלִּל מַלְכָּא לְעָלְמִין חֱיִי׃ 11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ | 2.20. Daniel spoke and said: Blessed be the name of God From everlasting even unto everlasting; For wisdom and might are His;" 6.22. Then said Daniel unto the king: ‘O king, live for ever!" 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment." |
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36. Septuagint, 1 Maccabees, 2.52 (2nd cent. BCE - 2nd cent. BCE)
| 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? |
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37. Septuagint, 2 Maccabees, 1.27-1.29 (2nd cent. BCE - 2nd cent. BCE)
| 1.27. Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.' 1.28. Afflict those who oppress and are insolent with pride. 1.29. Plant thy people in thy holy place, as Moses said.' |
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38. Septuagint, Ecclesiasticus (Siracides), 1.28, 3.30, 8.5, 12.12, 15.11-15.12, 29.9-29.13, 31.22, 33.1, 35.1-35.7, 36.1-36.17, 37.18 (2nd cent. BCE - 2nd cent. BCE)
| 1.28. Do not disobey the fear of the Lord;do not approach him with a divided mind. 8.5. Do not reproach a man who is turning away from sin;remember that we all deserve punishment. 12.12. Do not put him next to you,lest he overthrow you and take your place;do not have him sit at your right,lest he try to take your seat of honor,and at last you will realize the truth of my words,and be stung by what I have said. 15.11. Do not say, "Because of the Lord I left the right way";for he will not do what he hates. 15.12. Do not say, "It was he who led me astray";for he had no need of a sinful man. 29.9. Help a poor man for the commandments sake,and because of his need do not send him away empty. 29.11. Lay up your treasure according to the commandments of the Most High,and it will profit you more than gold. 29.12. Store up almsgiving in your treasury,and it will rescue you from all affliction; 29.13. more than a mighty shield and more than a heavy spear,it will fight on your behalf against your enemy. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. 33.1. No evil will befall the man who fears the Lord,but in trial he will deliver him again and again. 33.1. All men are from the ground,and Adam was created of the dust. 35.1. He who keeps the law makes many offerings;he who heeds the commandments sacrifices a peace offering. 35.1. Give to the Most High as he has given,and as generously as your hand has found. 35.2. He who returns a kindness offers fine flour,and he who gives alms sacrifices a thank offering. 35.2. Mercy is as welcome when he afflicts them as clouds of rain in the time of drought. 35.3. To keep from wickedness is pleasing to the Lord,and to forsake unrighteousness is atonement. 35.4. Do not appear before the Lord empty-handed 35.5. for all these things are to be done because of the commandment. 35.6. The offering of a righteous man anoints the altar,and its pleasing odor rises before the Most High. 35.7. The sacrifice of a righteous man is acceptable,and the memory of it will not be forgotten. 36.1. Have mercy upon us, O Lord, the God of all, and look upon us 36.1. Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves. 36.2. and cause the fear of thee to fall upon all the nations. 36.2. A perverse mind will cause grief,but a man of experience will pay him back. 36.3. Lift up thy hand against foreign nations and let them see thy might. 36.4. As in us thou hast been sanctified before them,so in them be thou magnified before us; 36.5. and let them know thee, as we have known that there is not God but thee, O Lord. 36.6. Show signs anew, and work further wonders;make thy hand and thy right arm glorious. 36.7. Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy. 36.8. Hasten the day, and remember the appointed time,and let people recount thy mighty deeds. 36.9. Let him who survives be consumed in the fiery wrath,and may those who harm thy people meet destruction. 36.11. Gather all the tribes of Jacob,and give them their inheritance, as at the beginning. 36.12. Have mercy, O Lord, upon the people called by thy name,upon Israel, whom thou hast likened to a first-born son. 36.13. Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest. 36.14. Fill Zion with the celebration of thy wondrous deeds,and thy temple with thy glory. 36.15. Bear witness to those whom thou didst create in the beginning,and fulfil the prophecies spoken in thy name. 36.16. Reward those who wait for thee,and let thy prophets be found trustworthy. 36.17. Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages. 37.18. four turns of fortune appear,good and evil, life and death;and it is the tongue that continually rules them. |
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39. Septuagint, Judith, 16.1-16.17 (2nd cent. BCE - 0th cent. CE)
| 16.1. Then Judith began this thanksgiving before all Israel, and all the people loudly sang this song of praise. 16.2. And Judith said, Begin a song to my God with tambourines, sing to my Lord with cymbals. Raise to him a new psalm; exalt him, and call upon his name. 16.3. For God is the Lord who crushes wars; for he has delivered me out of the hands of my pursuers, and brought me to his camp, in the midst of the people. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. 16.5. He boasted that he would burn up my territory, and kill my young men with the sword, and dash my infants to the ground and seize my children as prey, and take my virgins as booty. 16.6. But the Lord Almighty has foiled them by the hand of a woman. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. 16.10. The Persians trembled at her boldness, the Medes were daunted at her daring. 16.11. Then my oppressed people shouted for joy; my weak people shouted and the enemy trembled; they lifted up their voices, and the enemy were turned back. 16.12. The sons of maidservants have pierced them through; they were wounded like the children of fugitives, they perished before the army of my Lord. 16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15. For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. 16.16. For every sacrifice as a fragrant offering is a small thing, and all fat for burnt offerings to thee is a very little thing, but he who fears the Lord shall be great for ever. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. |
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40. Septuagint, 3 Maccabees, 2.12 (2nd cent. BCE - 2nd cent. BCE)
| 2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils |
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41. Anon., Didache, 6.2, 6.3, 7.1, 7.2, 7.3, 7.4, 8, 8.1, 8.2, 8.3, 9.1-10.7, 9.4, 10, 10.5, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 15.3, 15.4 (1st cent. CE - 2nd cent. CE)
| 10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. |
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42. Clement of Rome, 1 Clement, 1.1, 34.7 (1st cent. CE - 1st cent. CE)
| 1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι. 34.7. καὶ ἡμεῖς, οὖν, ἐν ὁμονοίᾳ ἐπὶ τὸ αὐτὸ συναχθέντες τῇ συνειδήσει, ὡς ἐξ ἑνὸς στόματος βοήσωμεν πρὸς αὐτὸν ἐκτενῶς εἰς τὸ μετόχους ἡμᾶς γενέσθαι τῶν μεγάλων καὶ ἐνδόξων ἐπαγγελιῶν αὐτοῦ. | |
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43. Mishnah, Avot, 1.2 (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." |
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44. Mishnah, Berachot, 4.1, 4.3 (1st cent. CE - 3rd cent. CE)
| 4.1. The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour." 4.3. Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen." |
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45. Mishnah, Middot, 5.4 (1st cent. CE - 3rd cent. CE)
| 5.4. On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies." |
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46. 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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47. Mishnah, Shekalim, 5.6 (1st cent. CE - 3rd cent. CE)
| 5.6. There were two chambers in the Temple, one the chamber of secret gifts and the other the chamber of the vessels. The chamber of secret gifts: sin-fearing persons used to put their gifts there in secret, and the poor who were descended of the virtuous were secretly supported from them. The chamber of the vessels: whoever offered a vessel as a gift would throw it in, and once in thirty days the treasurers opened it; and any vessel they found in it that was of use for the repair of the temple they left there, but the others were sold and their price went to the chamber of the repair of the temple." |
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48. New Testament, 1 John, 2.13-2.14, 3.8, 3.12, 4.2-4.3, 5.18-5.19 (1st cent. CE - 1st cent. CE)
| 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him. 5.19. We know that we are of God, and the whole world lies in the power of the evil one. |
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49. 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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50. New Testament, 1 Corinthians, 7.5, 7.10-7.11, 9.14, 10.12-10.13, 11.23-11.26, 15.3-15.7, 16.23 (1st cent. CE - 1st cent. CE)
| 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 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. 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 16.23. The grace of the Lord Jesus Christ be with you. |
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51. New Testament, 1 Thessalonians, 1.10, 3.5, 4.13-4.18, 5.27 (1st cent. CE - 1st cent. CE)
| 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 3.5. For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers. |
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52. New Testament, 1 Timothy, 2.4-2.5, 4.10 (1st cent. CE - 1st cent. CE)
| 2.4. who desires all people to be saved and come to full knowledge of the truth. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. |
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53. New Testament, 2 Peter, 2.9, 3.13 (1st cent. CE - 1st cent. CE)
| 2.9. the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; 3.13. But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness. |
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54. New Testament, 2 Corinthians, 1.10 (1st cent. CE - 1st cent. CE)
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55. New Testament, 2 Thessalonians, 3.3 (1st cent. CE - 1st cent. CE)
| 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one. |
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56. New Testament, 2 Timothy, 4.18 (1st cent. CE - 1st cent. CE)
| 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen. |
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57. New Testament, Acts, 4.24, 8.37, 9.28, 13.14, 14.15, 15.29, 17.24, 20.32 (1st cent. CE - 2nd cent. CE)
| 4.24. They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them; 9.28. He was with them going in and going out at Jerusalem 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. |
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58. New Testament, Apocalypse, 1.3, 4.8, 14.7, 21.1 (1st cent. CE - 1st cent. CE)
| 1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come! 14.7. He said with a loud voice, "Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters! 21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. |
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59. New Testament, James, 1.13, 5.12 (1st cent. CE - 1st cent. CE)
| 1.13. Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one. 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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60. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)
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61. New Testament, Colossians, 1.13, 4.16 (1st cent. CE - 1st cent. CE)
| 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. |
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62. New Testament, Ephesians, 1.3-1.14, 2.12, 6.16 (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. 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. |
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63. New Testament, Galatians, 1.2, 4.4-4.6, 4.8-4.9, 6.11, 6.18 (1st cent. CE - 1st cent. CE)
| 1.2. and all the brothers who are with me, to the assemblies of Galatia: 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 6.11. See with what large letters I write to you with my own hand. 6.18. The grace of our Lord Jesus Christ be with your spirit,brothers. Amen. |
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64. New Testament, Hebrews, 2.17 (1st cent. CE - 1st cent. CE)
| 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. |
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65. New Testament, Philippians, 4.15 (1st cent. CE - 1st cent. CE)
| 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. |
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66. New Testament, Romans, 1.7, 2.29, 7.5, 8.6, 8.14-8.16, 9.4-9.5, 10.9-10.10, 10.13, 10.17, 11.26, 11.36, 16.20, 16.24 (1st cent. CE - 1st cent. CE)
| 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.17. So faith comes by hearing, and hearing by the word of God. 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. 16.24. The grace of our Lord Jesus Christ be with you all! Amen. |
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67. New Testament, John, 2.16, 3.35, 4.34, 5.17, 5.19-5.23, 5.26, 5.30, 5.43, 6.5-6.6, 6.32-6.35, 6.38-6.41, 6.51, 8.19, 8.44, 8.49, 9.22, 10.25, 10.29, 11.41, 12.27-12.31, 12.42, 13.2, 13.27, 14.7, 14.13, 14.30, 15.1, 15.8, 15.12-15.14, 16.11, 17.1-17.5, 17.10-17.12, 17.15, 17.17, 17.19, 17.21-17.26, 18.3, 19.30 (1st cent. CE - 1st cent. CE)
| 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 3.35. The Father loves the Son, and has given all things into his hand. 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 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. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat? 6.6. This he said to test him, for he himself knew what he would do. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.29. My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 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. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.30. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 15.1. I am the true vine, and my Father is the farmer. 15.8. In this is my Father glorified, that you bear much fruit; and so you will be my disciples. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 15.14. You are my friends, if you do whatever I command you. 16.11. about judgment, because the prince of this world has been judged. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.10. All things that are mine are yours, and yours are mine, and I am glorified in them. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.12. While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.17. Sanctify them in your truth. Your word is truth. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. |
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68. New Testament, Luke, 1.46-1.55, 1.74, 2.49, 3.22, 5.16, 6.6-6.12, 6.20-6.49, 8.11-8.12, 9.28, 9.51-9.55, 10.21-10.22, 10.25, 11.1-11.13, 11.16, 12.21, 12.56, 13.1, 13.15, 14.23, 15.29, 16.17, 17.9, 18.13, 22.19-22.20, 22.29, 22.40, 22.46, 23.2, 23.34, 23.42, 23.46, 24.3, 24.49 (1st cent. CE - 1st cent. CE)
| 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 1.74. To grant to us that we, being delivered out of the hand of our enemies, should serve him without fear 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 5.16. But he withdrew himself into the desert, and prayed. 6.6. It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered. 6.7. The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him. 6.8. But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood. 6.9. Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill? 6.10. He looked around at them all, and said to him, "Stretch out your hand." He did, and his hand was restored as sound as the other. 6.11. But they were filled with rage, and talked with one another about what they might do to Jesus. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 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. 8.11. Now the parable is this: The seed is the word of God. 8.12. Those along the road are those who hear, then the devil comes, and takes away the word from their heart, that they may not believe and be saved. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 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. 9.53. They didn't receive him, because he was traveling with his face set towards Jerusalem. 9.54. When his disciples, James and John, saw this, they said, "Lord, do you want us to command fire to come down from the sky, and destroy them, just as Elijah did? 9.55. But he turned and rebuked them, "You don't know of what kind of spirit you are. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread 11.6. for a friend of mine has come to me from a journey, and I have nothing to set before him,' 11.7. and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'? 11.8. I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs. 11.9. I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. 11.10. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 11.11. Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he? 11.12. Or if he asks for an egg, he won't give him a scorpion, will he? 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 11.16. Others, testing him, sought from him a sign from heaven. 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.56. You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don't interpret this time? 13.1. Now there were some present at the same time who told him about the Galilaeans, whose blood Pilate had mixed with their sacrifices. 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 17.9. Does he thank that servant because he did the things that were commanded? I think not. 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation. 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation. 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 24.3. They entered in, and didn't find the Lord Jesus' body. 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. |
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69. New Testament, Mark, 1.12-1.13, 1.35-1.39, 2.18-2.22, 3.1-3.6, 3.14-3.19, 3.31-3.35, 5.37, 6.46, 7.6, 8.11, 9.5, 9.29, 10.2, 10.38, 10.45, 10.47-10.48, 11.24-11.25, 12.15, 13.14, 13.31, 14.22-14.24, 14.32-14.42, 15.29-15.32, 15.34 (1st cent. CE - 1st cent. CE)
| 1.12. Immediately the Spirit drove him out into the wilderness. 1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.35. Early in the night, he rose up and went out, and departed into a deserted place, and prayed there. 1.36. Simon and those who were with him followed after him; 1.37. and they found him, and told him, "Everyone is looking for you. 1.38. He said to them, "Let's go elsewhere into the next towns, that I may preach there also, because for this reason I came forth. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 3.2. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. 3.3. He said to the man who had his hand withered, "Stand up. 3.4. He said to them, "Is it lawful on the Sabbath day to do good, or to do harm? To save a life, or to kill?" But they were silent. 3.5. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored as healthy as the other. 3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 3.31. His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32. A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you. 3.33. He answered them, "Who are my mother and my brothers? 3.34. Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35. For whoever does the will of God, the same is my brother, and my sister, and mother. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 6.46. After he had taken leave of them, he went up the mountain to pray. 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 8.11. The Pharisees came out and began to question him, seeking from him a sign from heaven, and testing him. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 10.47. When he heard that it was Jesus the Nazarene, he began to cry out, and say, "Jesus, you son of David, have mercy on me! 10.48. Many rebuked him, that he should be quiet, but he cried out much more, "You son of David, have mercy on me! 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 11.25. Whenever you stand praying, forgive, if you have anything against anyone; so that your Father, who is in heaven, may also forgive you your transgressions. 12.15. Shall we give, or shall we not give?"But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius, that I may see it. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.31. Heaven and earth will pass away, but my words will not pass away. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? |
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70. New Testament, Matthew, 1.16, 1.18, 1.21, 1.22, 1.23, 1.24, 1.25, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.17, 4.23, 4.25, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.19-7.12, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 7, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 9, 9.14, 9.27, 9.35, 10, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 11, 11.2, 11.25, 11.27, 11.28, 11.29, 11.30, 12, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.50, 13, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 14, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.22, 16.1, 16.6, 16.17, 17.15, 17.20, 18, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 18.34, 18.35, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.28, 20.23, 20.30, 20.31, 22.7, 22.18, 22.35, 22.36, 23, 23.1, 23.2, 23.3, 23.4, 23.5, 23.6, 23.7, 23.8, 23.9, 23.10, 23.11, 23.12, 23.13, 23.14, 23.15, 23.16, 23.17, 23.18, 23.19, 23.20, 23.21, 23.22, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 23.32, 23.33, 24, 24.12, 24.15, 25, 25.29, 25.31, 25.34, 26, 26.26, 26.27, 26.28, 26.29, 26.41, 26.42, 27.43, 27.46, 28.18, 28.19, 28.20 (1st cent. CE - 1st cent. CE)
| 1.16. Jacob became the father of Joseph, the husband of Mary, from whom was born Jesus, who is called Christ. |
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71. Polycarp of Smyrna, Letter To The Philippians, 6.3, 7.1-7.2 (1st cent. CE - 2nd cent. CE)
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72. Anon., Sifre Deuteronomy, 41 (2nd cent. CE - 4th cent. CE)
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73. Irenaeus, Refutation of All Heresies, 3.3.4 (2nd cent. CE - 3rd cent. CE)
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74. Justin, First Apology, 67.3-67.4 (2nd cent. CE - 2nd cent. CE)
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75. Pausanias, Description of Greece, 1.7.1 (2nd cent. CE - 2nd cent. CE)
| 1.7.1. This Ptolemy fell in love with Arsinoe, his full sister, and married her, violating herein Macedonian custom, but following that of his Egyptian subjects. Secondly he put to death his brother Argaeus, who was, it is said, plotting against him; and he it was who brought down from Memphis the corpse of Alexander. He put to death another brother also, son of Eurydice, on discovering that he was creating disaffection among the Cyprians. Then Magas, the half-brother of Ptolemy, who had been entrusted with the governorship of Cyrene by his mother Berenice—she had borne him to Philip, a Macedonians but of no note and of lowly origin—induced the people of Cyrene to revolt from Ptolemy and marched against Egypt . |
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76. Babylonian Talmud, Betzah, None (3rd cent. CE - 6th cent. CE)
| 32b. דקמתקן מנא באור נמי קא מתקן מנא תני ר' חייא חותכה באור בפי שתי נרות אמר רב נתן בר אבא אמר רב מוחטין את הפתילה ביום טוב מאי מוחטין אמר רב חנינא בר שלמיא (משמיה דרב) לעדויי חושכא,תני בר קפרא ו' דברים נאמרו בפתילה ג' להחמיר וג' להקל להחמיר אין גודלין אותה לכתחלה ביו"ט ואין מהבהבין אותה באור ואין חותכין אותה לשנים להקל ממעכה ביד ושורה בשמן וחותכה באור בפי שתי נרות,ואמר רב נתן בר אבא אמר רב עתירי בבל יורדי גיהנם הם כי הא דשבתאי בר מרינוס אקלע לבבל בעא מנייהו עסקא ולא יהבו ליה מזוני מיזן נמי לא זינוהו,אמר הני מערב רב קא אתו דכתיב (דברים יג, יח) ונתן לך רחמים ורחמך כל המרחם על הבריות בידוע שהוא מזרעו של אברהם אבינו וכל מי שאינו מרחם על הבריות בידוע שאינו מזרעו של אברהם אבינו,ואמר רב נתן בר אבא אמר רב כל המצפה על שלחן אחרים עולם חשך בעדו שנאמר (איוב טו, כג) נודד הוא ללחם איה ידע כי נכון בידו יום חשך רב חסדא אמר אף חייו אינן חיים,ת"ר ג' חייהן אינם חיים ואלו הן המצפה לשלחן חבירו ומי שאשתו מושלת עליו ומי שיסורין מושלין בגופו ויש אומרים אף מי שאין לו אלא חלוק אחד ות"ק אפשר דמעיין במניה:, big strongמתני׳ /strong /big אין שוברין את החרס ואין חותכין הנייר לצלות בו מליח,ואין גורפין תנור וכירים אבל מכבשין,ואין מקיפין שתי חביות לשפות עליהן את הקדרה ואין סומכין את הקדרה בבקעת וכן בדלת ואין מנהיגין את הבהמה במקל ביום טוב ורבי אלעזר בר' שמעון מתיר:, big strongגמ׳ /strong /big מ"ט משם דקא מתקן מנא,ואין גורפין תנור וכירים תני רב חייא בר יוסף קמיה דרב נחמן ואם אי אפשר לאפות אלא אם כן גורפו מותר דביתהו דר' חייא נפל לה אריחא בתנורא ביומא טבא אמר לה ר' חייא חזי דאנא רפתא מעלייתא בעינא א"ל רבא לשמעיה טוי לי בר אווזא ואזדהר מחרוכא,א"ל רבינא לרב אשי אמר לן רב אחא מהוצל דמר שרקין ליה תנורא ביומא טבא אמר ליה אנן ארקתא דפרת סמכינן והנ"מ הוא דצייריה מאתמול אמר רבינא וקטמא שרי:,ואין מקיפין שתי חביות: אמר רב נחמן אבנים של בית הכסא מותר לצדדן ביום טוב איתיביה רבה לרב נחמן אין מקיפין שתי חביות לשפות עליהן את הקדרה אמר ליה שאני התם משום דקא עביד אהלא,א"ל רבה זוטא לרב אשי אלא מעתה בנה אצטבא ביו"ט דלא עביד אהלא הכי נמי דשרי א"ל התם בנין קבע אסרה תורה בנין עראי לא אסרה תורה וגזרו רבנן על בנין עראי משום בנין קבע והכא משום כבודו לא גזרו ביה רבנן,אמר רב יהודה האי מדורתא מלמעלה למטה שרי מלמטה למעלה אסור | 32b. Is it because bhethereby bmends a vessel?If so, when one cuts it bin the fire, he is also preparing a vesselfor use. bRabbi Ḥiyya taughtin explanation: bHe cuts it by fire in the mouth of two candles.In other words, he does not simply cut a wick, but rather inserts a long wick into two lamps, which he subsequently lights in the middle. This indeed leads to the formation of two separate wicks, but only as a result of kindling two lamps. bRav Natan bar Abba saidthat bRav said: One may imoḥeta wick on a Festival.The term imoḥetwas unknown, and the Gemara therefore asks: bWhat isthe meaning of the word imoḥet /i? Rav Ḥanina bar Shelemya said in the name of Rav: To remove the dark;in other words, it is permitted to remove the burnt, charcoaled section to make the lamp shine more brightly., bBar Kappara taught: Six matters were stated with regard tothe ihalakhotof ba wickon a Festival, bthreeof which bare to be stringent and threeof which bare to be lenient.The three ihalakhot bto be stringentare: bOne may not spinor twist bit iab initioon a Festival, and one may not singe it in firebefore lighting it so that it will burn well, band one may not cut it into two.The three ihalakhot bto be lenientare: bOne may crush it by hand,as although it is prohibited to twist it into a wick, one may adjust its shape in an unusual manner; band one may soak it in oilso that it will later burn well; band one may cut it by fire in the mouth of two candles. /b,§ After citing one teaching in the name of Rav Natan bar Abba, the Gemara quotes a few more statements attributed to the same scholar. Since he is not mentioned often, Rav Natan’s teachings are arranged together, so that they can be remembered more easily. bRav Natan bar Abba saidthat bRav said: The wealthyJews bof Babylonia will descend to Gehennabecause they do not have compassion on others. This is illustrated by incidents bsuch as this: Shabbetai bar Marinus happened to come to Babylonia. He requestedtheir participation in ba business venture,to lend him money and receive half the profits in return, band they did not giveit to bhim.Furthermore, when he asked them bto sustain him with food, they likewise refused to sustain him. /b, bHe said: Thesewealthy people are not descendants of our forefathers, bbut they came from the mixed multitude, as it is written: “And show you compassion, and have compassion upon you,and multiply you, as He has sworn to your fathers” (Deuteronomy 13:18), from which it is derived: bAnyone who has compassionfor God’s bcreatures, it is known that he is of the descendants of Abraham, our father, and anyone who does not have compassionfor God’s bcreatures, it is known that he is not of the descendants of Abraham, our father.Since these wealthy Babylonians do not have compassion on people, clearly they are not descended from Abraham, Isaac, and Jacob.,This is another teaching that bRav Natan bar Abba saidthat bRav said: Whoever looks to the table of othersfor his sustece, bthe world is dark for him.Everything looks bleak and hopeless to him, bfor it is stated: “He wanders abroad for bread: Where is it? He knows the day of darkness is ready at his hand”(Job 15:23). bRav Ḥisda said: Even his life is no life,as he receives no satisfaction from it.,In support of this last claim, the Gemara cites a ibaraitain which bthe Sages taught:There are bthreewhose blives are not lives, and they are as follows: One who looks to the table of othersfor his sustece; band one whose wife rulesover bhim; and one whose body is ruled by suffering. And some say: Even one who has only one robe.Since he cannot wash it properly, he suffers from lice and dirt. The Gemara comments: bAnd the first itanna /i,who did not include such a person, maintains: bIt is possiblefor him bto examine his clothesand remove the lice, which would alleviate his suffering., strongMISHNA: /strong bOne may not break earthenwareon a Festival. bAnd one may not cut paper in order to roast saltedfish bon it.Earthenware shards or pieces of paper that have been soaked in water were placed on the metal surface or in the oven in which the fish was roasted, so that it would not be burned by the heat., bAnd one may not sweep outanything that has fallen into ban oven or stovethat interferes with the baking, such as plaster. bBut one may press downand flatten any accumulated dust and ashes at the bottom of the oven, which might prevent it from lighting properly., bAnd one may not draw two barrels togetherin order bto place a pot on them,so that its contents will be cooked by a fire lit between the barrels. bAnd one may not prop a potthat does not stand straight bwith a piece of wood,in order to prevent it from falling. bAnd similarly, with a door. And one may not lead an animal with a stickin the public domain bon a Festival; and Rabbi Elazar, son of Rabbi Shimon, permitsit., strongGEMARA: /strong With regard to the issue of breaking earthenware and cutting paper, the Gemara explains: bWhat is the reasonfor this prohibition? bBecause oneis thereby bpreparing a vesselfor use.,It was taught in the mishna: bAnd one may not sweep out an oven or stove. Rabbi Ḥiyya bar Yosef taught before Rav Naḥman: And if it is not possible to bake unless one sweeps it out, it is permitted.The Gemara relates an incident with regard bto the wife of Rabbi Ḥiyya: A part of a brick fell intoher boven on a Festival,preventing her from baking. bRav Ḥiyya said to her: See,you should know that bI want good-quality bread.He thereby stated that it would be impossible unless she removed the brick, making it permissible for her to do so. Similarly, bRava said to his attendant: Roast for me a duckin an oven, band be careful not to singeit. He thereby implied that the attendant may remove all impediments from the oven in order to fulfill this requirement because otherwise it would not be possible to cook without singeing.,In a related case, bRavina said to Rav Ashi: Rav Aḥa from Hutzal said to us that the master,Rav Ashi, allows his attendants bto plasterthe mouth of bthe oven for him on a Festival.This was done in order to ensure that the roasted or cooked dish would be fully prepared. Why does this not constitute the prohibited labor of kneading on a Festival? bHe said to him: We rely on the bank of the EuphratesRiver. We avoid the labor of kneading by taking sufficiently kneaded mud from the riverbank. The Gemara comments: bAnd this applies only when one wrappedor made some mark on the mud bthe day before,so that it not be imuktze /i. bRavina said: Andas for kneading with bashesfor this purpose, it is bpermitted,since the labor of kneading does not apply to ashes.,§ It was taught in the mishna: bOne may not draw two barrels togetherin order to place a pot on them. bRav Naḥman said:With regard to large bstones of a lavatory,upon which one sits to attend to his needs, bit is permitted to put them togetherin the proper manner, so that they may be used bon a Festival. Rabba raised an objection to Rav Naḥman:Wasn’t it taught that bone may not draw two barrels togetherin order bto place a pot on them?This seems to indicate that any arrangement resembling building is prohibited. bHe said to him: There,with regard to barrels, bit is different, because one makes a tent.It is not the drawing of the barrels close together that is prohibited. Rather, the placement of the pot over them forms a kind of covering, which is similar to building a tent., bRabba the Younger,so called to distinguish him from the more famous iamoraknown as Rabba, bsaid to Rav Ashi: However, ifthat is bso,then if, bon a Festival, one builta solid bbench [ iitztaba /i],without a gap below the seat, a situation in which bone does not make a tent, so too,will you say bthat it is permitted? He said to him:The two cases are not comparable: bThere,with regard to a proper construction, such as a bench, bthe Torah prohibitederecting ba permanent construction,but bthe Torah did not prohibiterecting ba temporary construction. The Sages,however, bdecreed againstcreating ba temporary constructionon a Festival bdue to a permanent construction.However, bhere,with regard to a lavatory, bdue to the dignityof the user, bthe Sages did not decree with regard to it. /b, bRav Yehuda said:With regard to bthis bonfire,in which the wood is arranged in the form of a house, if one arranges it bfrom above to below it is permitted,as this is not the regular manner of building. However, if one prepares it in the usual fashion, bfrom below to above, it is prohibited,for this is considered building. |
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77. 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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78. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 32b. טעו לא ישלמו כל שכן שתנעול דלת בפני לווין,רבא אמר מתניתין דהכא בדיני קנסות ואידך בהודאות והלואות,רב פפא אמר אידי ואידי בהודאה והלואה כאן בדין מרומה כאן בדין שאינו מרומה,כדריש לקיש דריש לקיש רמי כתיב (ויקרא יט, טו) בצדק תשפוט עמיתך וכתיב (דברים טז, כ) צדק צדק תרדף הא כיצד כאן בדין מרומה כאן בדין שאין מרומה,רב אשי אמר מתני׳ כדשנין קראי אחד לדין וא' לפשרה,כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה כיצד שתי ספינות עוברות בנהר ופגעו זה בזה אם עוברות שתיהן שתיהן טובעות בזה אחר זה שתיהן עוברות וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה אם עלו שניהן שניהן נופלין בזה אחר זה שניהן עולין,הא כיצד טעונה ושאינה טעונה תידחה שאינה טעונה מפני טעונה קרובה ושאינה קרובה תידחה קרובה מפני שאינה קרובה היו שתיהן קרובות שתיהן רחוקות הטל פשרה ביניהן ומעלות שכר זו לזו,ת"ר צדק צדק תרדף הלך אחר ב"ד יפה אחר רבי אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל,תנא קול ריחים בבורני שבוע הבן שבוע הבן אור הנר בברור חיל משתה שם משתה שם,ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה אחר ר' אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל אחר רבי יהושע לפקיעין אחר רבן גמליאל ליבנא אחר רבי עקיבא לבני ברק אחר רבי מתיא לרומי אחר רבי חנניא בן תרדיון לסיכני אחר ר' יוסי לציפורי אחר רבי יהודה בן בתירה לנציבין אחר רבי יהושע לגולה אחר רבי לבית שערים אחר חכמים ללשכת הגזית:,דיני ממונות פותחין כו': היכי אמרינן אמר רב יהודה הכי אמרינן להו מי יימר כדקאמריתו,א"ל עולא והא חסמינן להו וליחסמו מי לא תניא רבי שמעון בן אליעזר אומר מסיעין את העדים ממקום למקום כדי שתיטרף דעתן ויחזרו בהן,מי דמי התם ממילא קא מידחו הכא קא דחינן להו בידים,אלא אמר עולא הכי אמרינן יש לך עדים להזימם א"ל רבה וכי פותחין בזכותו של זה שהיא חובתו של זה,ומי הויא חובתו והתנן אין עדים זוממין נהרגין עד שיגמר הדין,הכי אמינא אילו שתיק האי עד דמיגמר דיניה ומייתי עדים ומזים להו הויא ליה חובתו של זה אלא אמר רבה אמרינן ליה יש לך עדים להכחישן,רב כהנא אמר מדבריכם נזדכה פלוני אביי ורבא דאמרי תרוייהו אמרי' ליה אי לא קטלת לא תדחל רב אשי אמר כל מי שיודע לו זכות יבא וילמד עליו,תניא כוותיה דאביי ורבא רבי אומר (במדבר ה, יט) אם לא שכב איש אותך ואם לא שטית וגו' | 32b. then if the judges berred they should notneed to bpaythe party they wronged, as they can claim that they were prevented from examining the witnesses effectively. The Gemara answers: If that were to be the ihalakha /i, ball the more so thatthis bwould lock the door in the face ofpotential bborrowers.If people know that the courts are not responsible for an error in judgment, they will not be willing to lend money., bRava says:The ruling of bthe mishna here,that cases of monetary law require inquiry and interrogation, is stated bwith regard to laws of fines,not standard cases of monetary law. bAnd the othersources, i.e., the mishna in tractate iShevi’itand the ibaraita /i, which do not require inquiry and interrogation, are stated bwith regard tocases of badmissions and loans,in which there is cause to relax the procedures of deliberation, as explained., bRav Pappa says: This and that,i.e., both the mishna here and the other sources, are stated bwith regard tocases of ban admission and a loan.The distinction between them is that the mishna bhere,which rules that cases of monetary law require inquiry and interrogation, is stated bwith regard toa possibly bfraudulent trial,where the court suspects that one party is attempting to defraud the other party and have witnesses offer false testimony on his own behalf. bThere,in the ibaraitaand in the mishna in tractate iShevi’it /i, which do not require inquiry and interrogation, the ruling is stated bwith regard to a trial thatdoes bnotappear bfraudulent. /b,This distinction is bin accordance withthe statement bof Reish Lakish, as Reish Lakish raises a contradictionbetween two verses: It bis writtenin one verse: b“In justice shall you judge your neighbor”(Leviticus 19:15), bandit bis writtenin another verse: b“Justice, justice, shall you follow”(Deuteronomy 16:21), with the repetition indicating that it is not enough to merely judge with justice. He continues: bHowcan bthesetexts be reconciled? bHere,this latter verse is stated bwith regard toa possibly bfraudulent trial,where the court must take extra care to judge with justice; and bthere,that former verse is stated bwith regard to a trial thatdoes bnotappear bfraudulent. /b, bRav Ashi says:The ruling of bthe mishna here,that cases of monetary law require inquiry and interrogation, is bas we answered,i.e., in accordance with any one of the answers offered by the other iamora’im /i. And those bverseswere not stated with regard to fraudulent trials; rather, boneis stated bwith regard to judgment,in which the court must pursue justice extensively, band oneis stated bwith regard to compromise. /b, bAs it is taughtin a ibaraita /i: When the verse states: b“Justice, justice, shall you follow,” onemention of “justice” is stated bwith regard to judgment and oneis stated bwith regard to compromise. How so?Where there are btwo boats traveling on the river and they encounter each other, if both of themattempt to bpass, both of them sink,as the river is not wide enough for both to pass. If they pass bone after the other, both of them pass. And similarly,where there are btwo camels who were ascending the ascent of Beit Ḥoron,where there is a narrow steep path, band they encounter each other, if both of themattempt to bascend, both of them fall.If they ascend bone after the other, both of them ascend. /b, bHowdoes one decide which of them should go first? If there is one boat that is bladen andone boat bthat is not laden,the needs of the one bthat is not laden should be overridden due tothe needs of the one bthat is laden.If there is one boat that is bcloseto its destination bandone boat bthat is not closeto its destination, the needs of the one that is bclose should be overridden due tothe needs of the one bthat is not close.If bboth of them were closeto their destinations, or bboth of them were farfrom their destinations, bimpose a compromise between themto decide which goes first, bandthe owners of the boats bpay a fee to one other,i.e., the owners of the first boat compensate the owner of the boat that waits, for any loss incurred.,§ bThe Sages taught:The verse states: b“Justice, justice, shall you follow.”This teaches that one should bfollow the best,most prestigious, bcourtof the generation. For example, follow bafter Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil. /b,The Sages btaught:When the gentile authorities issued decrees outlawing observance of the mitzvot, members of Jewish communities devised clandestine ways of indicating observance of mitzvot to each other. For example: If one produces bthe sound of a millstone inthe city called bBurni,this is tantamount to announcing: bWeek of the son, week of the son,i.e., there will be a circumcision. If one displays the blight of a lamp inthe city called bBeror Ḥayil,this is tantamount to announcing: There is a wedding bfeast there,there is a wedding bfeast there. /b, bThe Sages taught:The verse states: b“Justice, justice, shall you follow.”This teaches that one should bfollow the Sages to the academywhere they are found. For example, follow bafter Rabbi Eliezer to Lod, after Rabban Yoḥa ben Zakkai to Beror Ḥayil, after Rabbi Yehoshua to Peki’in, after Rabban Gamliel to Yavne, after Rabbi Akiva to Bnei Brak, after Rabbi Matya to Rome [ iRomi /i], after Rabbi Ḥaya ben Teradyon to Sikhnei, after Rabbi Yosei to Tzippori, after Rabbi Yehuda ben Beteira to Netzivin, after Rabbi Yehoshua to the exile [ igola /i],i.e., Babylonia, bafter RabbiYehuda HaNasi bto Beit She’arim,and bafter the Sagesin the time of the Temple bto the Chamber of Hewn Stone. /b,§ The mishna teaches that in cases of bmonetary law,the court bopensthe deliberations either with a claim to exempt the accused, or with a claim to find him liable. In cases of capital law, the court opens the deliberations with a claim to acquit the accused, but does not open the deliberations with a claim to find him liable. The Gemara asks: bHow do we saythis opening stage of the deliberations? In other words, with what claim does the court begin deliberating? bRav Yehuda said: We say this tothe witnesses: bWho saysthat the event occurred bas you said?Perhaps you erred?, bUlla said to him: Butby confronting the witnesses in this manner, bwe silence them.The witnesses will think that the court suspects them of lying, and they will not testify. Rav Yehuda said to him: bAnd let them be silenced. Isn’t it taughtin a ibaraita( iTosefta9:1): bRabbi Shimon ben Eliezer says:In cases of capital law, the court bbrings the witnesses fromone bplace toanother bplace in order to confuse them so that they will retracttheir testimony if they are lying.,The Gemara rejects this argument: bArethe ihalakhot bcomparable? There,where Rabbi Shimon ben Eliezer says to bring the witnesses from place to place, the witnesses bare repressed by themselves,whereas bhere, we repress them bydirect baction,and that the court should not do., bRather, Ulla says: We say thisto the accused: bDo you have witnesses to determinethat the witnesses who testified against you are bconspiring witnesses? Rabba said to him: But do we openthe deliberations bwitha claim to bacquitthe accused bthat isto bthe liability of thisone, i.e., the witnesses? This claim can lead to the witnesses incurring liability for their testimony.,The Gemara questions Rabba’s assumption: bBut isthis to bthe liability ofthe witnesses? bBut didn’t we learnin a mishna ( iMakkot5b): bConspiring witnesses are not killedfor their testimony buntil the verdictof the one concerning whom they testified bis issued?Therefore, if they will be shown to be conspiring witnesses at this early stage of the proceedings, they will not be liable.,The Gemara restates Rabba’s objection: bThisis what bI say: Ifthe accused bwould be silent until his verdict is issued andthen bbrings witnesses andthe court bdetermines themto be bconspiringwitnesses, it will be found that the statement of the court bisto bthe liability of thisone, i.e., the witnesses. bRather, Rabba says: We say tothe accused: bDo you have witnesses to contradict them?If the first witnesses are contradicted as to the facts of the case, no one is liable., bRav Kahana said:We say to the witnesses: bBased on your statements, so-and-so is acquitted.The court issues a ipro formadeclaration that it is possible to find a reason to acquit based on the testimony of the witnesses, and then they begin the deliberations. bAbaye and Rava both say: We say tothe accused: For example, bif you did not killanyone, bdo not fearthe consequences of these proceedings, as you will be acquitted. bRav Ashi says:The court announces: bWhoever knowsof a reason bto acquitthe accused bshould come and teachthis reason bconcerning him. /b,The Gemara comments: bIt is taughtin a ibaraita bin accordance withthe explanation bof Abaye and Rava. RabbiYehuda HaNasi bsays:The priest administering the isotarite to the isotasays to her: b“If no man has lain with you and if you have not gone astrayto impurity while under your husband, you shall be free from this water of bitterness that causes the curse. But if you have gone astray while under your husband…” (Numbers 5:19–20). The priest first states the scenario in which the woman is innocent of adultery. |
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79. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
| 49a. שמבזבזין דין אביהם לעתיד לבוא אומרים לפניו רבונו של עולם מאחר שאתה עתיד ליפרע מהן למה הקהיתה שיניהם בם,אמר ר' אילעא בר יברכיה אלמלא תפלתו של דוד היו כל ישראל מוכרי רבב שנאמר (תהלים ט, כא) שיתה ה' מורה להם וא"ר אילעא בר יברכיה אלמלא תפלתו של חבקוק היו ב' תלמידי חכמים מתכסים בטלית אחת ועוסקין בתורה שנאמר (חבקוק ג, ב) ה' שמעתי שמעך יראתי ה' פעלך בקרב שנים חייהו אל תקרא בקרב שנים אלא בקרוב שנים,ואמר ר' אילעא בר יברכיה שני תלמידי חכמים המהלכין בדרך ואין ביניהן דברי תורה ראוין לישרף באש שנאמר (מלכים ב ב, יא) ויהי המה הולכים הלוך ודבר והנה רכב אש וגו' טעמא דאיכא דיבור הא ליכא דיבור ראוין לישרף,וא"ר אילעא בר יברכיה שני ת"ח הדרין בעיר אחת ואין נוחין זה לזה בהלכה אחד מת ואחד גולה שנאמר (דברים ד, מב) לנוס שמה רוצח אשר ירצח את רעהו בבלי דעת ואין דעת אלא תורה שנאמר (הושע ד, ו) נדמו עמי מבלי הדעת,אמר ר' יהודה בריה דר' חייא כל ת"ח העוסק בתורה מתוך הדחק תפלתו נשמעת שנאמר (ישעיהו ל, יט) כי עם בציון ישב בירושלים בכה לא תבכה חנון יחנך לקול זעקך כשמעתו ענך וכתיב בתריה (ישעיהו ל, כ) ונתן ה' לכם לחם צר ומים לחץ,ר' אבהו אומר משביעין אותו מזיו שכינה שנאמר (ישעיהו ל, כ) והיו עיניך רואות את מוריך ר' אחא בר חנינא אמר אף אין הפרגוד ננעל בפניו. שנאמר (ישעיהו ל, כ) ולא יכנף עוד מוריך,רשב"ג אומר משום ר' יהושע מיום שחרב בהמ"ק אין וכו' אמר רבא בכל יום ויום מרובה קללתו משל חבירו שנאמר (דברים כח, סז) בבקר תאמר מי יתן ערב ובערב תאמר מי יתן בקר הי בקר אילימא בקר דלמחר מי ידע מאי הוי אלא דחליף,ואלא עלמא אמאי קא מקיים אקדושה דסידרא ואיהא שמיה רבא דאגדתא שנא' (איוב י, כב) ארץ עפתה כמו אופל צלמות ולא סדרים הא יש סדרים תופיע מאופל,ולא ירד טל לברכה וניטל טעם פירות וכו' תניא ר"ש בן אלעזר אומר טהרה בטלה טעם וריח מעשר ביטל שומן דגן,רב הונא אשכח תומרתא דחינוניתא שקלה כרכה בסודריה אתא רבה בריה א"ל מורחינא ריחא דחינוניתא א"ל בני טהרה יש בך יהבה ניהליה אדהכי אתא אבא בריה שקלה יהבה ניהליה א"ל בני שמחת את לבי והקהיתה את שיני היינו דאמרי אינשי רחמי דאבא אבני רחמי דבני אבני דהוו ליה,רב אחא בר יעקב איטפל ביה ברב יעקב בר ברתיה כי גדל א"ל אשקיין מיא אמר לו לאו בריך אנא והיינו דאמרי אינשי רבי רבי בר ברתך אנא, big strongמתני׳ /strong /big בפולמוס של אספסיינוס גזרו על עטרות חתנים ועל האירוס,בפולמוס של טיטוס גזרו על עטרות כלות ושלא ילמד אדם את בנו יוונית,בפולמוס האחרון גזרו שלא תצא הכלה באפריון בתוך העיר ורבותינו התירו שתצא הכלה באפריון בתוך העיר,משמת ר"מ בטלו מושלי משלים משמת בן עזאי בטלו השקדנים משמת בן זומא בטלו הדרשנים משמת ר"ע בטל כבוד התורה משמת ר' חנינא בן דוסא בטלו אנשי מעשה משמת ר' יוסי קטנתא פסקו חסידים ולמה נקרא שמו קטנתא שהיה קטנתא של חסידים,משמת רבי יוחנן בן זכאי בטל זיו החכמה משמת ר"ג הזקן בטל כבוד התורה ומתה טהרה ופרישות משמת רבי ישמעאל בן פאבי בטלה זיו הכהונה משמת רבי בטל ענוה ויראת חטא,[ big strongגמ׳ /strong /big ת"ר] ר' פנחס בן יאיר אומר משחרב בהמ"ק בושו חברים ובני חורין וחפו ראשם ונדלדלו אנשי מעשה וגברו בעלי זרוע ובעלי לשון ואין דורש ואין מבקש ואין שואל,על מי לנו להשען על אבינו שבשמים,ר"א הגדול אומר מיום שחרב בית המקדש שרו חכימיא למהוי כספריא וספריא כחזניא וחזניא כעמא דארעא ועמא דארעא | 49a. bwho plunder,i.e., destroy, btheir fathers’ future judgment.When God sits in judgment of their parents, these children bsay before Him: Master of the Universe, because You were destined to exact punishment fromour fathers in the World-to-Come for their wickedness, bwhy did You blunt their teeth withthe death of their children in their lifetimes? In this way, the death of their children atones for the fathers.,§ bRabbi Ile’a bar Yeverekhya says: If it were not for the prayer of Davidfor Israel to have sustece, ball Israel would be sellers of fat [ irevav /i],i.e., involved in debased occupations, bas it is stated: “Place for them mastery, O Lord”(Psalms 9:21), that is, may God grant them dignity. bAnd Rabbi Ile’a bar Yeverekhyaalso bsays: If it were not for the prayer of Habakkuk, two Torah scholars would have to cover themselves with a single cloakdue to poverty band engage in Torah studydressed that way, bas it is stated: “Lord, I heard Your report and was afraid; O Lord, revive Your work in the midst of the years”(Habakkuk 3:2). bDo not read: “In the midst [ ibekerev /i] of the years [ ishanim /i],” but in the closeness [ ibikrov /i] of two [ ishenayim /i].In other words, Habakkuk prayed that God would nullify His decree of two Torah scholars having to share a single cloak., bAnd Rabbi Ile’a bar Yeverekhya says:In the case of btwo Torah scholars who are walking along the way and there are no words of Torah between them,but they are conversing about other matters, bthey are deserving of being burned in fire. As it is statedwith regard to Elijah and his disciple Elisha: b“And it was as they walked along, talking, that behold, there appeared a chariot of fireand horses of fire, which parted them both asunder” (II Kings 2:11). bThe reasonthey were not burned by the chariot of fire is bthat there was speechexchanged between them, which presumably was words of Torah, bbut if there had been no speech, theywould have been bdeserving of being burnedby the chariot., bAnd Rabbi Ile’a bar Yeverekhya says:If there are btwo Torah scholars who reside in the same city and they are not pleasant to each other with regard to ihalakha /i,but are constantly fighting, boneof them will bdie andthe other bonewill be bexiled. Asit bis stated: “That the manslayer might flee there, who slays his neighbor without knowledge”(Deuteronomy 4:42), band “knowledge”means bnothing otherthan bTorah, as it is stated: “My people are destroyed for lack of knowledge”(Hosea 4:6)., bRabbi Yehuda, son of Rabbi Ḥiyya, says:With regard to bany Torah scholar who engages in Torahstudy bwhile experiencing the pressureof poverty, bhis prayer is listened to, as it is stated: “For, O people that dwells in Zion at Jerusalem, you shall weep no more; He will surely be gracious to you at the voice of your cry. When He shall hear, He will answer you”(Isaiah 30:19), band after it is written: “And the Lord shall give you sparse bread and scant water”(Isaiah 30:20). This verse indicates that those who sit and study Torah, that is, the people who dwell in Zion, and eat bread sparingly, will have their prayers answered by God., bRabbi Abbahu says:A Torah scholar who engages in Torah study despite economic pressures bis satiated with the glory of the Divine Presence, as it is statedin the same verse, above: b“And your eyes shall behold your Teacher.” Rabbi Aḥa, son of Ḥanina, said: Even theconcealing bpartition[ipargod/b] before the Divine Presence bis not locked before him, as it is stated: “And your Teacher shall not hide Himself anymore”(Isaiah 30:20).,§ The mishna states that bRabban Shimon ben Gamliel says in the name of Rabbi Yehoshua: From the day that the Temple was destroyed, there is noday that does not include some form of curse. bRava says: Each and every day is more cursed than the previous one, as it is statedin the chapter detailing the curses in the book of Deuteronomy: b“In the morning you will say, would that it were evening, and in the evening you will say, would that it were morning”(Deuteronomy 28:67). It is unclear bwhich morningthe verse means. bIf we saythat in the evening he will wish it would be bthe following morning, does he know what will bethe outcome of the next morning, which would cause him to yearn for its arrival? bRather,it must mean the morning bthat has passed;that is, in the evening they will pine for the previous morning, because their situation is continuously worsening.,The Gemara poses a question: bButif everything is deteriorating, bwhy does the worldcontinue to bexist?The Gemara answers: bBy the sanctification thatis said in the borderof prayers, after the passage that begins: And a redeemer shall come to Israel, which includes the recitation and translation of the sanctification said by the angels, bandby the response: bLet His great namebe blessed, etc., which is recited after the study bof iaggada /i. As it is stated: “A land of thick darkness, as darkness itself; a land of the shadow of death, without any order”(Job 10:22). bTherefore,it can be inferred from this verse that if bthere are ordersof prayer and study, the land bshall appear fromamidst bthe darkness. /b,§ The mishna taught that since the destruction of the Temple, bdew has not descended for a blessing, and the taste has been removed from fruit. It is taughtin a ibaraita /i: bRabbi Shimon ben Elazar says:The lost bpurity has removed the taste and the aroma;the btithesthat were not separated bhave removed the fat of grain. /b,The Gemara relates that bRav Huna found a fragrant date. He took it and wrapped it in his shawl. Rabba, his son, cameand bsaid to him: I smell the aroma of a fragrantdate. Rav Huna bsaid to him: My son, there isclearly bpurity in you,as you were able to notice the fragrance. bHe gave it to him. Meanwhile, Abba,Rabba’s bson, arrived.Rabba btookthe date and bgave it tohim. Rav Huna bsaid toRabba: bMy son, you have made my heart rejoicewith your purity, band you have blunted my teeth,by showing your preference for your own son. The Gemara comments: bThisexplains the folk saying bthat people say: The love of a father is for the sons; the love of the sons is for their own sons,more than for their father.,The Gemara relates another incident: bRav Aḥa bar Ya’akov took care of Rav Ya’akov, the son of his daughter,who was an orphan. bWhenthe grandchild bgrew up,his grandfather once bsaid to him: Give me water to drink. He said to him: I am not your son,and I am not obligated in your honor as a son must honor his father. The Gemara again comments: bAnd thisexplains the folk saying bthat people say: Raise, raiseyour grandchild, but in the end he will retort: bI am the son of your daughter,and I do not have to take care of you., strongMISHNA: /strong bIn the war [ ipulemus /i] of Vespasianthe Sages bdecreed upon the crowns of bridegrooms,i.e., that bridegrooms may no longer wear crowns, band upon the drums,meaning they also banned the playing of drums., bIn the war of Titus theyalso bdecreed upon the crowns of brides, andthey decreed bthat a person should not teach his son Greek. /b, bIn the last war,meaning the bar Kokheva revolt, bthey decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city,as this helps the bride maintain her modesty.,The mishna lists more things that ceased: bFromthe time bwhen Rabbi Meir died, those who relate parables ceased; fromthe time bwhen ben Azzai died, the diligent ceased; fromthe time bwhen ben Zoma died, the exegetists ceased; fromthe time bwhen Rabbi Akiva died, the honor of the Torah ceased; fromthe time bwhen Rabbi Ḥanina ben Dosa died, the men ofwondrous baction ceased; fromthe time bwhen Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious,meaning he was one of the least important of the pious men., bFromthe time bwhen Rabban Yoḥa ben Zakkai died, the glory of wisdom ceased; fromthe time bwhen Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. Fromthe time bwhen Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; fromthe time bwhen RabbiYehuda HaNasi bdied, humility and fear of sin ceased. /b,gemara bThe Sages taught: Rabbi Pineḥas ben Ya’ir says: Fromthe time bwhen theSecond bTemple was destroyed, the iḥaverimand free menof noble lineage bwere ashamed, and their heads were coveredin shame, band men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquireof the fear of Heaven., bUpon whomis there bfor us to rely?Only bupon our Father in Heaven. /b, bRabbi Eliezer the Great says: From the day theSecond bTemple was destroyed,the generations have deteriorated: bScholars have begun to become like scribesthat teach children, band scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses /b |
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