1. Hebrew Bible, Deuteronomy, 5.16-5.17, 18.15-18.16, 22.22, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE)
| 5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17. לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 22.22. כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃ 33.9. הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו [בָּנָיו] לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ׃ 33.11. בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן׃ | 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 5.17. Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 22.22. If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel." 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;" 33.9. Who said of his father, and of his mother: ‘I have not seen him’; Neither did he acknowledge his brethren, Nor knew he his own children; For they have observed Thy word, And keep Thy covet." 33.10. They shall teach Jacob Thine ordices, And Israel Thy law; They shall put incense before Thee, And whole burnt-offering upon Thine altar. ." 33.11. Bless, LORD, his substance, And accept the work of his hands; Smite through the loins of them that rise up against him, And of them that hate him, that they rise not again." |
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2. Hebrew Bible, Exodus, 1.22, 2.1-2.2, 2.14, 20.12-20.13, 21.12-21.14, 32.27, 32.29 (9th cent. BCE - 3rd cent. BCE)
| 1.22. וַיְצַו פַּרְעֹה לְכָל־עַמּוֹ לֵאמֹר כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃ 2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ 2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ 2.2. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃ 2.2. וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13. לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃ 21.12. מַכֵּה אִישׁ וָמֵת מוֹת יוּמָת׃ 21.13. וַאֲשֶׁר לֹא צָדָה וְהָאֱלֹהִים אִנָּה לְיָדוֹ וְשַׂמְתִּי לְךָ מָקוֹם אֲשֶׁר יָנוּס שָׁמָּה׃ 21.14. וְכִי־יָזִד אִישׁ עַל־רֵעֵהוּ לְהָרְגוֹ בְעָרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 32.29. וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה׃ | 1.22. And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’" 2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi." 2.2. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months." 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’" 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 20.13. Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour." 21.12. He that smiteth a man, so that he dieth, shall surely be put to death." 21.13. And if a man lie not in wait, but God cause it to come to hand; then I will appoint thee a place whither he may flee." 21.14. And if a man come presumptuously upon his neighbour, to slay him with guile; thou shalt take him from Mine altar, that he may die." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" 32.29. And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’" |
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3. Hebrew Bible, Genesis, 12.7, 12.14, 14.13, 15.6 (9th cent. BCE - 3rd cent. BCE)
| 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 12.14. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים אֶת־הָאִשָּׁה כִּי־יָפָה הִוא מְאֹד׃ 14.13. וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ | 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 12.14. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair." 14.13. And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram." 15.6. And he believed in the LORD; and He counted it to him for righteousness." |
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4. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE)
| 6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ | 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings." |
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5. Hebrew Bible, Leviticus, 19.18, 20.10, 24.17 (9th cent. BCE - 3rd cent. BCE)
| 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 24.17. וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃ | 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." 20.10. And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death." 24.17. And he that smiteth any man mortally shall surely be put to death." |
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6. Hebrew Bible, Numbers, 25.6-25.13, 35.16 (9th cent. BCE - 3rd cent. BCE)
| 25.6. וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵד׃ 25.7. וַיַּרְא פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 25.9. וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף׃ 25.11. פִּינְחָס בֶּן־אֶלְעָזָר בֶּן־אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת־חֲמָתִי מֵעַל בְּנֵי־יִשְׂרָאֵל בְּקַנְאוֹ אֶת־קִנְאָתִי בְּתוֹכָם וְלֹא־כִלִּיתִי אֶת־בְּנֵי־יִשְׂרָאֵל בְּקִנְאָתִי׃ 25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 35.16. וְאִם־בִּכְלִי בַרְזֶל הִכָּהוּ וַיָּמֹת רֹצֵחַ הוּא מוֹת יוּמַת הָרֹצֵחַ׃ | 25.6. And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, while they were weeping at the door of the tent of meeting." 25.7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand." 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel." 25.9. And those that died by the plague were twenty and four thousand." 25.10. And the LORD spoke unto Moses, saying:" 25.11. ’Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned My wrath away from the children of Israel, in that he was very jealous for My sake among them, so that I consumed not the children of Israel in My jealousy." 25.12. Wherefore say: Behold, I give unto him My covet of peace;" 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’" 35.16. But if he smote him with an instrument of iron, so that he died, he is a murderer; the murderer shall surely be put to death." |
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7. Hebrew Bible, Psalms, 2.7, 50.10-50.14, 95.7-95.11 (9th cent. BCE - 3rd cent. BCE)
| 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 50.11. יָדַעְתִּי כָּל־עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי׃ 50.12. אִם־אֶרְעַב לֹא־אֹמַר לָךְ כִּי־לִי תֵבֵל וּמְלֹאָהּ׃ 50.13. הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה׃ 50.14. זְבַח לֵאלֹהִים תּוֹדָה וְשַׁלֵּם לְעֶלְיוֹן נְדָרֶיךָ׃ 95.7. כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ׃ 95.8. אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃ 95.9. אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ | 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 50.10. For every beast of the forest is Mine, and the cattle upon a thousand hills." 50.11. I know all the fowls of the mountains; and the wild beasts of the field are Mine." 50.12. If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof." 50.13. Do I eat the flesh of bulls, or drink the blood of goats?" 50.14. offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High;" 95.7. For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice!" 95.8. 'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;" 95.9. When your fathers tried Me, Proved Me, even though they saw My work." 95.10. For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;" 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'" |
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8. Hebrew Bible, 1 Samuel, 15.22 (8th cent. BCE - 5th cent. BCE)
| 15.22. וַיֹּאמֶר שְׁמוּאֵל הַחֵפֶץ לַיהוָה בְּעֹלוֹת וּזְבָחִים כִּשְׁמֹעַ בְּקוֹל יְהוָה הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב לְהַקְשִׁיב מֵחֵלֶב אֵילִים׃ | 15.22. And Shemu᾽el said, Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." |
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9. Hebrew Bible, Isaiah, 1.10-1.17, 28.16 (8th cent. BCE - 5th cent. BCE)
| 1.11. לָמָּה־לִּי רֹב־זִבְחֵיכֶם יֹאמַר יְהוָה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי׃ 1.12. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי־בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי׃ 1.13. לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃ 1.14. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃ 1.15. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי־תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ׃ 1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ | 1.10. Hear the word of the LORD, Ye rulers of Sodom; Give ear unto the law of our God, Ye people of Gomorrah." 1.11. To what purpose is the multitude of your sacrifices unto Me? Saith the LORD; I am full of the burnt-offerings of rams, And the fat of fed beasts; And I delight not in the blood of bullocks, or of lambs, or of he-goats." 1.12. When ye come to appear before Me, Who hath required this at your hand, To trample My courts?" 1.13. Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly." 1.14. Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them." 1.15. And when ye spread forth your hands, I will hide Mine eyes from you; Yea, when ye make many prayers, I will not hear; Your hands are full of blood." 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste." |
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10. Hebrew Bible, Jeremiah, 7.21-7.26, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)
| 7.21. כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃ 7.22. כִּי לֹא־דִבַּרְתִּי אֶת־אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוציא [הוֹצִיאִי] אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל־דִּבְרֵי עוֹלָה וָזָבַח׃ 7.23. כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃ 7.24. וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם וַיֵּלְכוּ בְּמֹעֵצוֹת בִּשְׁרִרוּת לִבָּם הָרָע וַיִּהְיוּ לְאָחוֹר וְלֹא לְפָנִים׃ 7.25. לְמִן־הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ׃ 7.26. וְלוֹא שָׁמְעוּ אֵלַי וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם הֵרֵעוּ מֵאֲבוֹתָם׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ | 7.21. Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh." 7.22. For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;" 7.23. but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’" 7.24. But they hearkened not, nor inclined their ear, but walked in their own counsels, even in the stubbornness of their evil heart, and went backward and not forward," 7.25. even since the day that your fathers came forth out of the land of Egypt unto this day; and though I have sent unto you all My servants the prophets, sending them daily betimes and often," 7.26. yet they hearkened not unto Me, nor inclined their ear, but made their neck stiff; they did worse than their fathers." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more." |
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11. Dead Sea Scrolls, Damascus Covenant, 6 (2nd cent. BCE - 1st cent. CE)
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12. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6 (2nd cent. BCE - 1st cent. CE)
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13. Septuagint, Ecclesiasticus (Siracides), 45.23-45.24 (2nd cent. BCE - 2nd cent. BCE)
| 45.23. Phinehas the son of Eleazar is the third in glory,for he was zealous in the fear of the Lord,and stood fast, when the people turned away,in the ready goodness of his soul,and made atonement for Israel. 45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever. |
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14. Septuagint, Wisdom of Solomon, 45.23-45.24 (2nd cent. BCE - 1st cent. BCE)
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15. Philo of Alexandria, That Every Good Person Is Free, 75 (1st cent. BCE - missingth cent. CE)
| 75. Moreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion, who derive their name from their piety, though not according to any accurate form of the Grecian dialect, because they are above all men devoted to the service of God, not sacrificing living animals, but studying rather to preserve their own minds in a state of holiness and purity. |
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16. Josephus Flavius, Jewish Antiquities, 17.264, 17.320, 18.19 (1st cent. CE - 1st cent. CE)
| 17.264. insomuch that of those that went up to the top of the roof, not one escaped. The Romans also rushed through the fire, where it gave them room so to do, and seized on that treasure where the sacred money was reposited; a great part of which was stolen by the soldiers, and Sabinus got openly four hundred talents. 18.19. and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. 18.19. But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” |
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17. Josephus Flavius, Jewish War, 2.97, 2.287, 2.292, 6.94 (1st cent. CE - 1st cent. CE)
| 2.97. He also made subject to him the following cities, viz. Strato’s Tower, and Sebaste, and Joppa, and Jerusalem; but as to the Grecian cities, Gaza, and Gadara, and Hippos, he cut them off from the kingdom, and added them to Syria. Now the revenue of the country that was given to Archelaus was four hundred talents. 2.287. but as Florus would not permit them to use force, the great men of the Jews, with John the publican, being in the utmost distress what to do, persuaded Florus, with the offer of eight talents, to hinder the work. 2.292. But John, and twelve of the principal men with him, went to Florus, to Sebaste, and made a lamentable complaint of their case, and besought him to help them; and with all possible decency, put him in mind of the eight talents they had given him; but he had the men seized upon and put in prison, and accused them for carrying the books of the law out of Caesarea. 6.94. while he himself had Josephus brought to him (for he had been informed that on that very day, which was the seventeenth day of Panemus, [Tamuz,] the sacrifice called “the Daily Sacrifice” had failed, and had not been offered to God, for want of men to offer it, and that the people were grievously troubled at it) |
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18. Mishnah, Demai, 2.2-2.3 (1st cent. CE - 3rd cent. CE)
| 2.2. One who accepts upon himself to be trustworthy (ne’eman), must tithe whatever he eats and whatever he sells and whatever he buys, and he may not be the guest of an am haaretz. Rabbi Judah says: even one who is the guest of an am haaretz can still be considered trustworthy. They said to him: He is not trustworthy in respect of himself! How can he be considered trustworthy in respect of others?" 2.3. One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry [produce], nor may he buy from him moist [produce], nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while [the am haaretz] is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these [requirements] do not come within the general rule [of being a chaver]. |
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19. New Testament, 1 Corinthians, 8.8 (1st cent. CE - 1st cent. CE)
| 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. |
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20. New Testament, Acts, 2.22-2.40, 3.11-3.26, 3.35, 7.35, 7.37, 7.51-7.53, 8.37-8.38, 9.4, 13.16-13.39, 17.30 (1st cent. CE - 2nd cent. CE)
| 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 3.17. Now, brothers, I know that you did this in ignorance, as did also your rulers. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 3.20. and that he may send Christ Jesus, who was ordained for you before 3.21. whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets that have been from ancient times. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 3.23. It will be, that every soul that will not listen to that prophet will be utterly destroyed from among the people.' 3.24. Yes, and all the prophets from Samuel and those who followed after, as many as have spoken, they also told of these days. 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 3.26. God, having raised up his servant, Jesus, sent him to you first, to bless you, in turning away everyone of you from your wickedness. 7.35. This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it! 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent |
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21. New Testament, Hebrews, 1.1-1.5, 2.16, 2.18, 3.1-3.6, 4.15, 5.5-5.6, 7.21, 8.1, 8.8-8.12, 10.5-10.10, 10.16-10.17 (1st cent. CE - 1st cent. CE)
| 1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son? 2.16. For most assuredly, not to angels does he give help, but he gives help to the seed of Abraham. 2.18. For in that he himself has suffered being tempted, he is able to help those who are tempted. 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father. 5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek. 7.21. (for they indeed have been made priests without an oath), but he with an oath by him that says of him, "The Lord swore and will not change his mind, 'You are a priest forever, According to the order of Melchizedek'". 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.' 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.16. This is the covet that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'"then he says 10.17. I will remember their sins and their iniquities no more. |
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22. New Testament, Romans, 4.3, 4.9, 4.22, 9.33, 10.11, 14.14, 14.20 (1st cent. CE - 1st cent. CE)
| 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness. 4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 4.22. Therefore it also was "reckoned to him for righteousness. 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. |
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23. New Testament, John, 3.12, 3.17-3.18, 12.27, 14.8, 14.10, 16.8-16.9, 20.25, 20.27, 20.29 (1st cent. CE - 1st cent. CE)
| 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 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. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed. |
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24. New Testament, Luke, 4.1-4.4, 4.9-4.12, 5.27-5.32, 9.38-9.42, 10.29-10.37, 11.5-11.10, 13.16, 13.28-13.29, 15.11-15.32, 17.20-17.21, 18.9-18.14, 19.1-19.10, 22.31-22.34, 22.42, 24.11, 24.41 (1st cent. CE - 1st cent. CE)
| 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 5.27. After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, "Follow me! 5.28. He left everything, and rose up and followed him. 5.29. Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them. 5.30. Their scribes and the Pharisees murmured against his disciples, saying, "Why do you eat and drink with the tax collectors and sinners? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 5.32. I have not come to call the righteous, but sinners to repentance. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 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. 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day? 13.28. There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside. 13.29. They will come from the east, west, north, and south, and will sit down in the Kingdom of God. 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' 17.20. Being asked by the Pharisees when the Kingdom of God would come, he answered them, "The Kingdom of God doesn't come with observation; 17.21. neither will they say, 'Look, here!' or, 'Look, there!' for behold, the Kingdom of God is within you. 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 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!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 19.9. Jesus said to him, "Today, salvation has come to this house, because he also is a son of Abraham. 19.10. For the Son of Man came to seek and to save that which was lost. 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.33. He said to him, "Lord, I am ready to go with you both to prison and to death! 22.34. He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? |
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25. New Testament, Mark, 1.41, 2.14-2.17, 2.23-2.28, 6.34, 6.52, 8.2-8.10, 9.1, 9.16-9.27, 9.42, 11.15-11.17, 11.21, 11.23-11.24, 14.36, 15.34 (1st cent. CE - 1st cent. CE)
| 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners? 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day? 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him? 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 8.2. I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way. 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place? 8.5. He asked them, "How many loaves do you have?"They said, "Seven. 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.42. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 11.21. Peter, remembering, said to him, "Rabbi, look! The fig tree which you cursed has withered away. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 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. 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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26. New Testament, Matthew, 4.1-4.7, 5.43, 8.5-8.7, 8.10, 8.22, 9.9, 9.11-9.12, 9.14-9.15, 9.36, 12.1-12.8, 12.42, 14.14, 15.21-15.22, 15.24, 15.27, 15.32-15.39, 16.19, 17.14-17.18, 18.1, 18.3, 18.6, 18.12-18.20, 18.23-18.35, 19.12, 19.19, 20.1-20.2, 20.6, 20.12, 20.16, 22.1-22.14, 22.39, 23.23, 24.20, 26.39, 27.46 (1st cent. CE - 1st cent. CE)
| 4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.22. But Jesus said to him, "Follow me, and leave the dead to bury their own dead. 9.9. As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, "Follow me." He got up and followed him. 9.11. When the Pharisees saw it, they said to his disciples, "Why does your teacher eat with tax collectors and sinners? 9.12. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick do. 9.14. Then John's disciples came to him, saying, "Why do we and the Pharisees fast often, but your disciples don't fast? 9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 9.36. But when he saw the multitudes, he was moved with compassion for them, because they were weary and scattered, as sheep without a shepherd. 12.1. At that time, Jesus went on the Sabbath day through the grain fields. His disciples were hungry and began to pluck heads of grain and to eat. 12.2. But the Pharisees, when they saw it, said to him, "Behold, your disciples do what is not lawful to do on the Sabbath. 12.3. But he said to them, "Haven't you read what David did, when he was hungry, and those who were with him; 12.4. how he entered into the house of God, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? 12.5. Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? 12.6. But I tell you that one greater than the temple is here. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.8. For the Son of Man is Lord of the Sabbath. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.32. Jesus summoned his disciples and said, "I have compassion on the multitude, because they continue with me now three days and have nothing to eat. I don't want to send them away fasting, or they might faint on the way. 15.33. The disciples said to him, "Where should we get so many loaves in a deserted place as to satisfy so great a multitude? 15.34. Jesus said to them, "How many loaves do you have?"They said, "Seven, and a few small fish. 15.35. He commanded the multitude to sit down on the ground; 15.36. and he took the seven loaves and the fish. He gave thanks and broke them, and gave to the disciples, and the disciples to the multitudes. 15.37. They all ate, and were filled. They took up seven baskets full of the broken pieces that were left over. 15.38. Those who ate were four thousand men, besides women and children. 15.39. Then he sent away the multitudes, got into the boat, and came into the borders of Magdala. 16.19. I will give to you the keys of the Kingdom of Heaven, and whatever you bind on earth will be bound in heaven; and whatever you loose on earth will be loosed in heaven. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.3. and said, "Most assuredly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven. 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.12. What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 18.13. If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 18.14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 20.1. For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.16. So the last will be first, and the first last. For many are called, but few are chosen. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 23.23. Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cumin, and have left undone the weightier matters of the law: justice, mercy, and faith. But you ought to have done these, and not to have left the other undone. 24.20. Pray that your flight will not be in the winter, nor on a Sabbath 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me? |
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27. Ps.-Philo, Biblical Antiquities, 9.5-9.6 (1st cent. CE - 2nd cent. CE)
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28. Tosefta, Demai, 2.14, 2.17, 3.4 (1st cent. CE - 2nd cent. CE)
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29. Anon., Genesis Rabba, 40.5 (2nd cent. CE - 5th cent. CE)
| 40.5. וַיְהִי כְּבוֹא אַבְרָם מִצְרָיְמָה וַיִּרְאוּ הַמִּצְרִים (בראשית יב, יד), וְשָׂרָה הֵיכָן הָיְתָה, נְתָנָהּ בְּתֵבָה וְנָעַל בְּפָנֶיהָ, כֵּיוָן דִּמְטָא לְמִכְסָא, אָמְרִין לֵיהּ הַב מִכְסָא, אֲמַר אֲנָא יָהֵיב מִכְסָא, אָמְרִין לֵיהּ מָאנִין אַתְּ טָעִין, אֲמַר אֲנָא יָהֵיב דְּמָאנִין. אָמְרִין לֵיהּ דְּהַב אַתְּ טָעִין, אֲמַר אֲנָא יָהֵיב מִן דִּדְהַב. אָמְרוּ לֵיהּ מֶטַכְּסִין אַתְּ טָעִין, אֲמַר דִּמְטַכְּסֵי אֲנָא יָהֵיב. מַרְגָּלְיָן אַתְּ טְעוּן, אֲמַר אֲנָא יָהֵיב דְּמַרְגָּלְיָן. אָמְרִין לֵיהּ לָא אֶפְשָׁר אֶלָּא דִּפְתַחְתְּ וְחַמֵּית לָן מַה בְּגַוָּהּ. כֵּיוָן שֶׁפְּתָחָהּ הִבְהִיקָה כָּל אֶרֶץ מִצְרַיִם מִזִּיוָהּ. רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן בַּר חַגַּי מִשֵּׁם רַבִּי יִצְחָק אָמְרֵי אִיקוֹנִין שֶׁל חַוָּה נִמְסְרוּ לְרָאשֵׁי הַדּוֹרוֹת, לְהַלָּן כְּתִיב (מלכים א א, ד): וְהַנַּעֲרָה יָפָה עַד מְאֹד, מַגַּעַת עַד אִיקוֹנִין שֶׁל חַוָּה, בְּרַם הָכָא כִּי יָפָה הִיא מְאֹד, מְאֹד מֵאִיקוֹנִין שֶׁל חַוָּה. (בראשית יב, טו): וַיִּרְאוּ אֹתָהּ שָׂרֵי פַרְעֹה, רַבִּי יוֹחָנָן אָמַר מִתְעַלָּה וְהוֹלֶכֶת, חַד אֲמַר אֲנָא יָהֵיב מְאָה דִנָּרִין וְאֵעָלֵל עִמָּהּ. וְחַד אֲמַר אֲנָא יָהֵיב מָאתָן וְאֵעָלֵל עִמָּהּ. אֵין לִי אֶלָּא בַּעֲלִיָּתָן בִּירִידָתָן מִנַּיִן, תַּלְמוּד לוֹמַר (ירמיה לח, יג): וַיִּמְשְׁכוּ אֶת יִרְמְיָהוּ בַּחֲבָלִים וַיַּעֲלוּ אֹתוֹ מִן הַבּוֹר, מַעֲלִין אוֹתוֹ. אֵין לִי אֶלָּא בָּעוֹלָם הַזֶּה, בָּעוֹלָם הַבָּא מִנַּיִן, תַּלְמוּד לוֹמַר (ישעיה יד, ב): וּלְקָחוּם עַמִּים וֶהֱבִיאוּם אֶל מְקוֹמָם. | |
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30. Philostratus The Athenian, Life of Apollonius, 2.22, 3.18-3.20, 3.35, 3.41-3.42, 6.11-6.13, 6.19 (2nd cent. CE - missingth cent. CE)
| 2.22. While he was waiting in the Temple, — and it took a long time for the king to be informed that strangers had arrived, — Apollonius said: O Damis, is there such a thing as painting? Why yes, he answered, if there be any such thing as truth. And what does this art do? It mixes together, replied Damis, all the colors there are, blue with green, and white with black, and red with yellow. And for what reason, said the other, does it mix these? For it isn't merely to get a color, like dyed wax. It is, said Damis, for the sake of imitation, and to get a likeness of a dog, or a horse, or a man, or a ship, or of anything else under the sun; and what is more, you see the sun himself represented, sometimes borne upon a four horse car, as he is said to be seen here, and sometimes again traversing the heaven with his torch, in case you are depicting the ether and the home of the gods. Then, O Damis, painting is imitation? And what else could it be? said he: for if it did not effect that, it would voted to be an idle playing with colors. And, said the other, the things which are seen in heaven, whenever the clouds are torn away from one another, I mean the centaurs and stag-antelopes, yes, and the wolves too, and the horses, what have you got to say about them? Are we not to regard them as works of imitation? It would seem so, he replied. Then, Damis, God is a painter, and has left his winged chariot, upon which he travels, as he disposes of affairs human and divine, and he sits down on these occasions to amuse himself by drawing these pictures, as children make figures in the sand. Damis blushed, for he felt that his argument was reduced to such an absurdity. But Apollonius, on his side, had no wish to humiliate him, for he was not unfeeling in his refutations of people, and said: But I am sure, Damis, you did not mean that; rather that these figures flit through the heaven not only without meaning, but, so far as providence is concerned, by mere chance; while we who by nature are prone to imitation rearrange and create them in these regular figures. We may, he said, rather consider this to be the case, O Apollonius, for it is more probable, and a much sounder idea. Then, O Damis, the mimetic art is twofold, and we may regard the one kind as an employment of the hands and mind in producing imitations, and declare that this is painting, whereas the other kind consists in making likenesses with the mind alone. Not twofold, replied Damis, for we ought to regard the former as the more perfect and more complete kind, being anyhow painting and a faculty of making likenesses with the help both of mind and hand; but we must regard the other kind as a department that, since its possessor perceives and imitates with the mind, without having the delineative faculty, and would never use his hand in depicting its objects. Then, said Apollonius, you mean, Damis, that the hand may be disabled by a blow or by disease? No, he answered, but it is disabled, because it has never handled pencil nor any instrument or color, and has never learned to draw. Then, said the other, we are both of us, Damis, agreed that man owes his mimetic faculty to nature, but his power of painting to art. And the same would appear to be true of plastic art. But, methinks, you would not confine painting itself to the mere use of colors, for a single color was often found sufficient for this purpose by our older painters; and as the art advanced, it employed four, and later, yet more; but we must also concede the name of a painting to an outline drawn without any color at all, and composed merely of shadow and light. For in such designs we see a resemblance, we see form and expression, and modesty and bravery, although they are altogether devoid of color; and neither blood is represented, nor the color of a man's hair or beard; nevertheless these compositions in monochrome are likenesses of people either tawny or white, and if we drew one of these Indians with a pencil without color, yet he would be known for a negro, for his flat nose, and his stiff curling locks and prominent jaw, and a certain gleam about his eyes, would give a black look to the picture and depict an Indian to the eyes of all those who have intelligence. And for this reason I should say that those who look at works of painting and drawing require a mimetic faculty; for no one could appreciate or admire a picture of a horse or of a bull, unless he had formed an idea of the picture represented. Nor again could one admire a picture of Ajax, by the painter Timomachus, which represents him in a state of madness, unless one had conceived in one's mind first an idea or notion of Ajax, and had entertained the probability that after killing the flocks in Troy he would sit down exhausted and even meditate suicide. But these elaborate works of Porus we cannot, Damis, regard as works of brass founding alone, for they are cast in brass; so let us regard them as the chefs d'oeuvre of a man who is both painter and brass-founder at once, and as similar to the work of Hephaestus upon the shield of Achilles, as revealed in Homer. For they are crowded together in that work too men slaying and slain, and you would say that the earth was stained with gore, though it is made of brass. 3.18. And when he had taken his seat, he said: Ask whatever you like, for you find yourself among people who know everything. Apollonius then asked him whether they knew themselves also, thinking that he, like the Greeks, would regard self-knowledge as a difficult matter. But the other, contrary to Apollonius' expectations, corrected him and said: We know everything, just because we begin by knowing ourselves; for no one of us would be admitted to this philosophy unless he first knew himself. And Apollonius remembered what he had heard Phraotes say, and how he who would become a philosopher must examine himself before he undertakes the task; and he therefore acquiesced in this answer, for he was convinced of its truth in his own case also. He accordingly asked a fresh question, namely, who they considered themselves to be; and the other answered We consider ourselves to be Gods. Apollonius asked afresh: Why? Because, said the other, we are good men. This reply struck Apollonius as so instinct with trained good sense that he subsequently mentioned it to Domitian in his defense of himself. 3.19. HE therefore resumed his questions and said: And what view do you take of the soul? That, replied the other, which Pythagoras imparted to you, and which we imparted to the Egyptians. Would you then say, said Apollonius, that as Pythagoras declared himself to be Euphorbus, so you yourself, before you entered your present body, were one of the Trojans or Achaeans or someone else? And the Indian replied: Those Achaean sailors were the ruin of Troy, and your talking so much about it is the ruin of you Greeks. For you imagine that the campaigners against Troy were the only heroes that ever were, and you forget other heroes both more numerous and more divine, whom your own country and that of the Egyptians and that of the Indians have produced. Since then you have asked me about my earlier incarnation, tell me, whom you regard as the most remarkable of the assailants or defenders of Troy. I, replied Apollonius, regard Achilles, the son of Peleus and Thetis, as such, for he and no other is celebrated by Homer as excelling all the Achaeans in personal beauty and size, and he knows of mighty deeds of his. And he also rates very highly such men as Ajax and Nireus, who were only second to him in beauty and courage, and are celebrated as such in his poems. With him, said the other, O Apollonius, I would have you compare my own ancestor, or rather my ancestral body, for that was the light in which Pythagoras regarded Euphorbus. 3.20. There was then, he said, a time when the Ethiopians, an Indian race, dwelt in this country, and when Ethiopia as yet was not; but Egypt stretched its borders beyond Meroe and the cataracts, and on the one side included in itself the fountains of the Nile, and on the other was only bounded by the mouths of the river. Well, at that time of which I speak, the Ethiopians lived here, and were subject to King Ganges, and the land was sufficient for their sustece, and the gods watched over them; but when they slew this king, neither did the rest of the Indians regard them as pure, nor did the land permit them to remain upon it; for it spoiled the seed which they sowed in it before it came into ear, and it inflicted miscarriages on their women, and it gave a miserable feed to their flocks; and wherever they tried to found a city, it would give way sink down under their feet. Nay more, the ghost of Ganges drove them forward on their path, a haunting terror to their multitude, and it did not quit them until they atoned to earth by sacrificing the murderers who had shed the king's blood with their hands. Now this Ganges it seems, was ten cubits high, and in personal beauty excelled any man the world had yet seen, and he was the son of the river Ganges; and when his own father inundated India, he himself turned the flood into the Red Sea, and effected a reconciliation between his father and the land, with the result that the latter brought forth fruits in abundance for him when living, and also avenged him after death. And since Homer brings Achilles to Troy in Helen's behalf, and relates how he took twelve cities by sea and eleven on land, and how he was carried away by wrath because he had been robbed of a woman by the king, on which occasion, in my opinion, he showed himself merciless and cruel, let us contrast the Indian in similar circumstances. He on the contrary set himself to found sixty cities, which are the most considerable of those hereabouts — and I would like to know who would regard the destruction of cities as a better title to fame than the rebuilding of them — and he also repulsed the Scythians who once invaded this land across the Caucasus. Surely it is better to prove yourself a good man by liberating your country than to bring slavery upon a city, and that too on behalf of a woman who probably was never really carried off against her will. And he had formed an alliance with the king of the country, over which Phraotes now rules, although that other had violated every law and principle of morality by carrying of his wife, he yet did not break his oath, and so stable, he said, was his pledged word, that, in spite of the injury he had suffered, he would not do anything to harm that other. 3.35. And the subject is so vast and so far transcends our mental powers, that I do not know any example adequate to illustrate it; but we will take that of a ship, such as the Egyptians construct for our seas and launch for the exchange of Egyptian goods against Indian wares. For there is an ancient law in regard to the Red Sea, which the king Erythras laid down, when he held sway over that sea, to the effect that the Egyptians should not enter it with a vessel of war, and indeed should employ only a single merchant ship. This regulation obliged the Egyptians to contrive a ship equivalent to several at once of those which other races have; and they ribbed the sides of this ship with bolts such as hold a ship together, and they raised its bulwarks and its mast to a great height, and they constructed several compartments, such as are built upon the timber balks which run athwart a ship, and they set several pilots in this boat and subordinated them to the oldest and wisest of their number, to conduct the voyage; and there were several officers on the prow and excellent and handy sailors to man the sails; and in the crew of this ship there was a detachment of armed men, for it is necessary to equip the ship and protect it against the savages of the Gulf that live on the right hand as you enter it, in case they should ever attack and plunder it on the high seas. Let us apply this imagery to the universe, and regard it in the light of a naval construction; for then you must apportion the first and supreme position to God the begetter of this animal, and subordinate posts to the gods who govern its parts; and we may well assent to the statements of the poets, when they say that there are many gods in heaven and many in the sea, and many in the fountains and streams, and many round about the earth, and that there are some even under the earth. But we shall do well to separate from the universe the region under the earth, if there is one, because the poets represent it as an abode of terror and corruption. 3.41. BOTH Apollonius and Damis then took part in the interviews devoted to abstract discussions; not so with the conversations devoted to occult themes, in which they pondered the nature of astronomy or divination, and considered the problem of foreknowledge, and handled the problems of sacrifice and of the invocations in which the gods take pleasure. In these Damis says that Apollonius alone partook of the philosophic discussion together with Iarchas, and that Apollonius embodied the results in four books concerning the divination by the stars, a work which Moeragenes has mentioned. And Damis says that he composed a work on the way to offer sacrifice to the several gods in a manner pleasing to them. Not only then do I regard the work on the science of the stars and the whole subject of such divination as transcending human nature, but I do not even know if anyone has these gifts; but I found the treatise on sacrifices in several cities, and in the houses of several learned men; moreover, if anyone should translate [ 1] it, he would find it to be a grave and dignified composition, and one that rings of the author's personality. And Damis says thatIarchas gave seven rings to Apollonius named after the seven stars, and that Apollonius wore each of these in turn on the day of the week which bore its name. 3.42. AS to the subject of foreknowledge, they presently had a talk about it, for Apollonius was devoted to this kind of lore, and turned most of their conversations on to it. For this Iarchas praised him and said: My good friend Apollonius, those who take pleasure in divination, are rendered divine thereby and contribute to the salvation of mankind. For here we have discoveries which we must go to a divine oracle in order to make; yet these, my good friend, we foresee of our unaided selves and foretell to others things which they know not yet. This I regard as the gift of one thoroughly blessed and endowed with the same mysterious power as the Delphic Apollo. Now the ritual insists that those who visit a shrine with a view to obtaining a response, must purify themselves first, otherwise they will be told to depart from the temple. Consequently I consider that one who would foresee events must be healthy in himself, and must not have his soul stained with any sort of defilement nor his character scarred with the wounds of any sins; so he will pronounce his predictions with purity, because he will understand himself and the sacred tripod in his breast, and with ever louder and clearer tone and truer import will he utter his oracles. Therefore you need not be surprised, if you comprehend the science, seeing that you carry in your soul so much ether. 6.11. When he ended, all turned their eyes upon Apollonius; his own followers knowing well that he would reply, while Thespesion's friends wondered what he could say in answer. But he, after praising the fluency and vigor of the Egyptian, merely said: Have you anything more to say? No, by Zeus, said the other, for I have said all I have to say. Then he asked afresh: And has not any one of the rest of the Egyptians anything to say? I am their spokesman, answered his antagonist, and you have heard them all. Apollonius accordingly paused for a minute and then, fixing his eyes, as it were, on the discourse he had heard, he spoke as follows: You have very well described and in a sound philosophic spirit the choice which Prodicus declares Heracles to have made as a young man; but, ye wise men of the Egyptians, it does not apply in the least to myself. For I am not come here to ask your advice about how to live, insomuch as I long ago made choice of the life which seemed best to myself; and as I am older than any of you, except Thespesion, I myself am better qualified, now I have got here, to advise you how to choose wisdom, if I did not find that you had already made the choice. Being, however, as old as I am, and so far advanced in wisdom as I am, I shall not hesitate as it were to make you the auditors of my life and motives, and teach you that I rightly chose this life of mine, than which no better one has ever suggested itself to me. For I discerned a certain sublimity in the discipline of Pythagoras, and how a certain secret wisdom enabled him to know, not only who he was himself, but also who he had been; and I saw that he approached the altars in purity, and suffered not his belly to be polluted by partaking of the flesh of animals and that he kept his body pure of all garments woven of dead animal refuse; and that he was the first of mankind to restrain his tongue, inventing a discipline of silence described in the proverbial phrase, An ox sits upon it. I also saw that his philosophical system was in other respects oracular and true. So I ran to embrace his teachings, not choosing one form of wisdom rather than another of two presented me, as you, my excellent Thespesion, advise me to do. For philosophy marshaled before me her various points of view, investing them with the adornment proper to each and she commanded me to look upon them and make a sound choice. Now they were all possessed of an august and divine beauty; and some of them were of such dazzling brightness that you might well have closed your eyes. However I fixed my eyes firmly upon all of them, for they themselves encouraged me to do so by moving towards me, and telling me beforehand how much they would give me. Well, one of them professed that she would shower upon me a swarm of pleasures without any toil on my part and another that she would give me rest after toil; and a third that she would mingle mirth and merriment in my toil; and everywhere I had glimpses of pleasures and of unrestrained indulgence in the pleasures of the table; and it seemed that I had only to stretch out my hand to be rich, and that I needed not to set any bridle upon my eyes, but love and loose desire and such-like feelings were freely allowed me. One of them, however, boasted that she would restrain me from such things, but she was bold and abusive and in an unabashed manner elbowed all others aside; and I beheld the ineffable form of wisdom 6.12. Damis says that he breathed afresh when he heard this address; for that the Egyptians were so impressed by Apollonius' words, that Thespesion, in spite of the blackness of his complexion, visibly blushed, while the rest of them seemed in some way stunned by the vigorous and fluent discourse which they listened to; but the youngest of them, whose name was Nilus, leapt up from the ground, he says, in admiration, and passing over to Apollonius shook hands with him, and besought him to tell him about the interviews which he had had with the Indians. And Apollonius, he says, replied: I should not grudge you anything, for you are ready to listen, as I see, and are ready to welcome wisdom of every kind; but I should not care to pour out the teachings I gathered there upon Thespesion or on anyone else who regards the lore of the Indians as so much nonsense. Whereupon Thespesion said: But if you were a merchant or a seafarer, and you brought to us some cargo or other from over there, would you claim, merely because it came from India, to dispose of it untested and unexamined, refusing us either the liberty of looking at it or tasting it? But Apollonius repled as follows: I should furnish it to those who asked for it; but if the moment my ship had reached the harbor, someone came down the beach and began to run down my cargo and abuse myself, and say that I came from a country which produces nothing worth having, and if he reproached me for sailing with a cargo of shoddy goods, and tried to persuade the rest to think like himself, do you suppose that one would, after entering such a harbor, cast anchor or make his cables fast, and not rather hoist his sails and put to sea afresh, entrusting his goods more gladly to the winds than to such undiscerning and inhospitable people? Well, I anyhow, said Nilus, lay hold on your cables, and entreat you, my skipper, to let me share your goods that you bring hither; and I would gladly embark with you in your ship as a super-cargo and a clerk to check your merchandise. 6.13. Thespesion, however, was anxious to put a stop to such propositions, so he said: I am glad, Apollonius, that you are annoyed at what we said to you; for you can the more readily condone our annoyance at the misrepresentation you made of our local wisdom, long before you had gained any experience of its quality. Apollonius was for a moment astonished at these words, for he had heard nothing as yet of the intrigues of Thrasybulus and Euphrates; but as was his wont, he guessed the truth and said: The Indians, O Thespesion, would never have behaved as you have, nor have given ear to these insinuation dropped by Euphrates, for they have a gift of prescience. Now I never have had any quarrel of my own with Euphrates; I only tried to wean him of his passion for money and cure his propensity to value everything by what he could make out of it; but I found that my advice was not congenial to him, nor in his case practicable; nay he merely takes it as a tacit reproach, and never loses any opportunity of intriguing against me. But since you have found his attacks upon my character so plausible, I may as well tell you that it is you, rather than myself, that he has calumniated. For though, as is clear to me, the victims of calumny incur considerable dangers, since they are, I suppose, sure to be disliked without having done any wrong, yet neither are those who incline to listen to the calumnies free from danger; for in the first place they will be convicted of paying respect to lies and giving them as much attention as they would to the truth, and secondly they are convicted of levity and credulity, faults which it is disgraceful even for a stripling to fall into. And they will be thought envious, because they allow envy to teach them to listen to unjust tittle-tattle; and they expose themselves all the more to calumny, because they think it true of others. For man is by nature inclined to commit a fault which he does not discredit when he hears it related to others. Heaven forbid that a man of these inclinations should become a tyrant, or even president of a popular state; for in his hands even a democracy would become a tyranny; nor let him be made a judge, for surely he will not ever discern the truth. Nor let him be captain of a ship, for the crew would mutiny, nor general of an army, for that would bring luck to the adversary; nor let one of his disposition attempt philosophy, for he would not consider the truth in forming his opinions. But Euphrates has deprived you of even the quality of wisdom; for how can those on whom he has imposed with his falsehoods claim wisdom for themselves? have they not deserted from it to take sides with one who has persuaded them of improbabilities? Here Thespesion tried to calm him, and remarked: Enough of Euphrates and of his small-minded affairs; for we are quite ready even to reconcile you with him, since we consider it the proper work of a sage to be umpire in the disputes of other sages. But, said Apollonius, who shall reconcile me with you? For the victim of lies must surely be driven into hostility by the falsehood. ... Be it so, said Apollonius, and let us hold a conversation, for that will be the best way of reconciling us. 6.19. Ask, they said, for you know question comes first and argument follows on it. It is about the gods that I would like to ask you a question first, namely, what induced you to impart, as your tradition, to the people of this country forms of the gods that are absurd and grotesque in all but a few cases? In a few cases, do I say? I would rather say that in very few are the gods' images fashioned in a wise and god-like manner, for the mass of your shrines seem to have been erected in honor rather of irrational and ignoble animals than of gods. Thespesion, resenting these remarks, said: And your own images in Greece, how are they fashioned? In the way, he replied, in which it is best and most reverent to construct images of the gods. I suppose you allude, said the other, to the statue of Zeus in Olympia, and to the image of Athena and to that of the Cnidian goddess and to that of the Argive goddess and to other images equally beautiful and full of charm? Not only to these, replied Apollonius, but without exception I maintain, that whereas in other lands statuary has scrupulously observed decency and fitness, you rather make ridicule of the gods than really believe in them. Your artists, then, like Phidias, said the other, and like Praxiteles, went up, I suppose, to heaven and took a copy of the forms of the gods, and then reproduced these by their art or was there any other influence which presided over and guided their molding? There was, said Apollonius, and an influence pregt with wisdom and genius. What was that? said the other, for I do not think you can adduce any except imitation. Imagination, said Apollonius, wrought these works, a wiser and subtler artist by far than imitation; for imitation can only create as its handiwork what it has seen, but imagination equally what it has not seen; for it will conceive of its ideal with reference to the reality, and imitation is often baffled by terror, but imagination by nothing; for it marches undismayed to the goal which it has itself laid down. When you entertain a notion of Zeus you must, I suppose, envisage him along with heaven and seasons and stars, as Phidias in his day endeavoured to do, and if you would fashion an image of Athena you must imagine in your mind armies and cunning, and handicrafts, and how she leapt out of Zeus himself. But if you make a hawk or an owl or a wolf or a dog, and put it in your temples instead of Hermes or Athena or Apollo, your animals and your birds may be esteemed and of much price as likenesses, but the gods will be very much lowered in their dignity. I think, said the other, that you criticize our religion very superficially; for if the Egyptians have any wisdom, they show it by their deep respect and reverence in the representation of the gods, and by the circumstance that they fashion their forms as symbols of a profound inner meaning, so as to enhance their solemnity and august character. Apollonius thereon merely laughed and said: My good friends, you have indeed greatly profited by the wisdom of Egypt and Ethiopia, if your dog and your ibis and your goat seem particularly august and god-like, for this is what I learn from Thespesion the sage.But what is there that is august or awe-inspiring in these images? Is it not likely that perjurers and temple-thieves and all the rabble of low jesters will despise such holy objects rather than dread them; and if they are to be held for the hidden meanings which they convey, surely the gods in Egypt would have met with much greater reverence, if no images of them had ever been set up at all, and if you had planned your theology along other lines wiser and more mysterious. For I imagine you might have built temples for them, and have fixed the altars and laid down rules about what to sacrifice and what not, and when and on what scale, and with what liturgies and rites, without introducing any image at all, but leaving it to those who frequented the temples to imagine the images of the gods; for the mind can more or less delineate and figure them to itself better than can any artist; but you have denied to the gods the privilege of beauty both of the outer eye and of an inner suggestion. Thespesion replied and said: There was a certain Athenian, called Socrates, a foolish old man like ourselves, who thought that the dog and the goose and the plane tree were gods and used to swear by them. He was not foolish, said Apollonius, but a divine and unfeignedly wise man; for he did not swear by these objects on the understanding that they were gods, but to save himself from swearing by the gods. |
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31. Nag Hammadi, The Apocalypse of Paul, 18.22 (3rd cent. CE - 3rd cent. CE)
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32. Nag Hammadi, The Gospel of Thomas, 4 (3rd cent. CE - 3rd cent. CE)
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33. Anon., Letter of Aristeas, 151-152, 170, 172, 234, 130
| 130. matters as these) he began his reply as follows: 'You observe,' he said, 'what an effect our modes of life and our associations produce upon us; by associating with the bad, men catch their depravities and become miserable throughout their life; but if they live with the wise and prudent, they find |
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34. Babylonian Talmud, Avodah Zarah, None
| 39a. התם ידיע ממשו הכא לא ידיע ממשן:,וטרית טרופה וציר שאין בה דגה וכו': מאי חילק אמר רב נחמן בר אבא אמר רב זו סולתנית ומפני מה אסורה מפני שערבונה עולה עמה:,תנו רבנן אין לו עכשיו ועתיד לגדל לאחר זמן כגון הסולתנית והעפיץ הרי זה מותר יש לו עכשיו ועתיד להשיר בשעה שעולה מן הים כגון אקונס ואפונס כטספטייס ואכספטייס ואוטנס מותר,אכריז רבי אבהו בקיסרי קירבי דגים ועוברן ניקחין מכל אדם חזקתן אינן באים אלא מפלוסא ואספמיא כי הא דאמר אביי האי צחנתא דבב נהרא שריא,מ"ט אילימא משום דרדיפי מיא והאי דג טמא כיון דלית ליה חוט השדרה בדוכתא דרדיפי מיא לא מצי קאי והא קא חזינן דקאי,אלא משום דמליחי מיא והאי דג טמא כיון דלית ליה קלפי בדוכתא דמליחי מיא לא מצי קאי והא קחזינן דקאי אלא משום דלא מרבה טינא דג טמא אמר רבינא האידנא דקא שפכי ביה נהר גוזא ונהר גמדא אסירי,אמר אביי האי חמרא דימא שרי תורא דימא אסיר וסימניך טמא טהור טהור טמא,אמר רב אשי שפר נונא שרי קדש נונא אסיר וסימניך (שמות טז, כג) קדש לה' איכא דאמרי קבר נונא אסור וסימניך קברי עובדי כוכבים,רבי עקיבא איקלע לגינזק אייתו לקמיה ההוא נונא דהוה דמי לחיפושא חפייה בדיקולא חזא ביה קלפי ושרייה רב אשי איקלע לטמדוריא אייתו לקמיה ההוא נונא דהוה דמי לצלופחא נקטיה להדי יומא חזא דהוה ביה צימחי ושרייה,רב אשי איקלע לההוא אתרא אייתו לקמיה נונא דהוי דמי לשפרנונא חפייה במשיכלי חיורי חזא ביה קלפי ושרייה רבה בר בר חנה איקלע לאקרא דאגמא קריבו ליה צחנתא שמעיה לההוא גברא דהוה קרי ליה באטי,אמר מדקא קרי ליה באטי ש"מ דבר טמא אית ביה לא אכל מיניה לצפרא עיין בה אשכח ביה דבר טמא קרי אנפשיה (משלי יב, כא) לא יאונה לצדיק כל און:,והקורט של חילתית: מ"ט משום דמפסקי ליה בסכינא אע"ג דאמר מר נותן טעם לפגם מותר אגב חורפיה דחילתיתא מחליא ליה שמנוניתא והוה ליה כנותן טעם לשבח ואסור,עבדיה דר' לוי הוה קא מזבין חילתיתא כי נח נפשיה דר' לוי אתו לקמיה דרבי יוחנן אמרו ליה מהו למיזבן מיניה אמר להו עבדו של חבר הרי הוא כחבר,רב הונא בר מניומי זבן תכילתא מאנשי דביתיה דרב עמרם חסידא אתא לקמיה דרב יוסף לא הוה בידיה,פגע ביה חנן חייטא א"ל יוסף עניא מנא ליה בדידי הוה עובדא דזביני תכילתא מאנשי דביתיה דרבנאה אחוה דר' חייא בר אבא ואתאי לקמיה דרב מתנא לא הוה בידיה אתאי לקמיה דרב יהודה מהגרוניא אמר לי נפלת ליד הכי אמר שמואל אשת חבר הרי היא כחבר,תנינא להא דת"ר אשת חבר הרי היא כחבר עבדו של חבר הרי הוא כחבר חבר שמת אשתו ובניו ובני ביתו הרי הן בחזקתן עד שיחשדו וכן חצר שמוכרין בה תכלת הרי הן בחזקתן עד שתיפסל,ת"ר אשת עם הארץ שנשאת לחבר וכן בתו של עם הארץ שנשאת לחבר וכן עבדו של עם הארץ שנמכר לחבר כולן צריכין לקבל דברי חברות אבל אשת חבר שנשאת לעם הארץ וכן בתו של חבר שנשאת לעם הארץ וכן עבדו של חבר שנמכר לעם הארץ אינן צריכין לקבל דברי חברות לכתחלה דברי ר"מ,ר' יהודה אומר אף הן צריכין לקבל דברי חברות לכתחלה וכן היה ר"ש בן אלעזר אומר מעשה באשה אחת שנשאת לחבר והיתה קושרת לו תפילין על ידו נשאת למוכס והיתה קושרת לו קשרי מוכס על ידו,אמר רב חבי"ת אסור בחותם אחד חמפ"ג מותר בחותם אחד חלב בשר יין תכלת | 39a. The Gemara explains: bThere, the substance ofthe wine bis a recognizablecomponent of the fish stew; bhere, its substance is not a recognizablecomponent of the pickled vegetables.,§ The mishna teaches: bAnd minced itarit /ifish, band brine that does not havea ikilbit bfishfloating in it, and iḥilakare all prohibited. The Gemara asks: bWhatis iḥilak /i? Rav Naḥman bar Abba saysthat bRav says: This is isultanit /i,a type of small fish that is generally caught before its scales have developed. bAnd for whatreason bis it prohibited?It is bbecause itssize causes it to be bintermingledwith other fish, and as a result isultanit brisesout of the water bwithnon-kosher fish when bitis caught., bThe Sages taught:If a fish bdoes not currently possessscales bbut will growthem baftera period of btime, such as the isultanitand iafiyatz /ifish, bit is permitted.Likewise, if bit hasscales bnow but will shedthem bwhen itis caught and brises from the sea, such as iakunasand iafuna /i, iketasfatiyasand iakhsaftiyasand iotanas /ifish, it is bpermitted. /b, bRabbi Abbahu announced in Caesarea: Fish entrails and their eggs may be purchased from any person,as bthe presumption with regard to themis that bthey come only from Pelusium [ iPilusa /i] and Spain [ iAspamya /i],and non-kosher fish are not found in those areas. This is bsimilar to that which Abaye says: These small fish [ itzaḥanta /i] of the Bav River are permitted,as non-kosher fish are not found in that river.,The Gemara asks: bWhat is the reasonthat Abaye unequivocally permitted eating these fish and was not concerned about the potential presence of non-kosher fish among them? bIf we saythat it is bdue tothe fact bthatthe bwater flows rapidly, and these non-kosher fish, since they do not have a spinal cord, are not able to exist in a place where the water flows rapidly,as the current carries the non-kosher fish out of the Bav River, and consequently all the remaining fish are kosher, that is not the case, bsince we see thatnon-kosher fish bexistin rivers with strong currents., bRather,perhaps Abaye permitted the fish bbecausethe bwater is salty, and these non-kosher fish are not able to exist in a place of salty water since they do not have scales.This, too, is not the case, bsince we see thatnon-kosher fish bexistin salty water. bRather,Abaye permitted the small fish in the Bav River bbecausethe bmudin that river bis notsuitable for bnon-kosher fishto breproduce.The conditions in the river render it an unproductive habitat for non-kosher fish. bRavina says: Nowadays, asthe government built canals between the rivers, and the bGoza River andthe bGamda River spill intothe Bav and carry non-kosher fish there, it is bprohibitedto eat the small fish without thorough inspection.,The Gemara cites several other statements of iamora’imthat concern the halakhic status of fish. bAbaye says: Thiscreature known as the bsea donkey [ iḥamara deyamma /i]is bpermitted;the creature known as the bsea ox [ itora deyamma /i]is bprohibited, and your mnemonicto remember this ihalakhais: bImpure is pure,and bpure is impure,i.e., the name of an animal which is non-kosher on land is kosher in the sea, and that which is kosher on land is non-kosher in the sea., bRav Ashi said:The type of fish known as ishefar nuna /iis bpermitted,and the type of fish known as ikadesh nuna /iis bprohibited, and your mnemonicto remember this ihalakhais: That which is bholy [ ikodesh /i]is bto the Lord,and not for humans. And bsome saythat Rav Ashi said: The type of fish known as ikevar nuna /iis bprohibited, and your mnemonicis: The grave [ ikever /i] is impure like the bgraves of gentiles. /b,The Gemara relates several incidents involving Sages and their rulings with regard to fish. bRabbi Akiva happenedto come bto Ginzakand bthey brought before him a certain fish that was similar to a iḥippusha /i,a non-kosher aquatic creature. When bhe enclosed it in a basket he sawthat bithad bscaleswhich it shed as it struggled to escape from the basket, band he permitted iton that basis. bRav Ashi happenedto come bto Tamduriawhere bthey brought before him a certain fish that was similar to an eel [ itzelofḥa /i]. He took it outand held it bagainstthe light of bdayand bsaw that there were thin scales on it, and he permitted it. /b, bRav Ashialso bhappenedto come bto a certain landwhere bthey brought before him a fish that was similar to a ishefarnuna /i. He enclosed it in a white vesseland bsawthat bitshed dark bscales,which he could see against the white background of the container, band he permitted it. Rabba bar bar Ḥana happenedto come bto Akra DeAgmaand bthey brought himsome itzaḥanta /i,a dish prepared from small fish. bHe heard a certain man calling it ibatei /i,the name of a non-kosher sea creature.,Rabba bar bar Ḥana bsaidto himself: bFromthe fact bthat he called it ibatei /i,I can bconclude fromhere that bthere is a non-kosher substance inthe itzaḥanta /i. And bhe did not eat from itthat night. bIn the morning, he examinedthe dish and in fact bfound a non-kosher substance in it. He readthe following verse babout himself: “No sin shall befall the righteous”(Proverbs 12:21).,§ The mishna teaches: bAnd a sliver of iḥiltit /imay not be consumed, although one may derive benefit from it. The Gemara asks: bWhat is the reasonthat it is prohibited? It is bbecause they slice it with a knifeon which there is presumably non-kosher residue. And beven though the Master saidthat a prohibited substance that bimparts flavor tothe bdetrimentof the mixture is bpermitted,that principle does not apply in this case because bas a result of the sharpness of the iḥiltit /i,the act of slicing it with a knife bsweetens,i.e., enhances, the taste of bthenon-kosher bresidue. Andthere-fore bit is likea prohibited substance that bimparts flavor tothe benhancementof the mixture, bandit is bprohibited. /b,The Gemara relates that the gentile bslave of Rabbi Levi would sell iḥiltit /i,and it was permitted to purchase it from him as he was the slave of a Sage. bWhen Rabbi Levi passed away, they came before Rabbi Yoḥaand bsaid to him:Now that Rabbi Levi has passed, bwhat isthe ihalakhawith regard to whether or not it is permitted bto purchase iḥiltit bfrom hisgentile slave? Rabbi Yoḥa bsaid to them: The slave of a iḥaver /i,one devoted to the meticulous observance of mitzvot, especially ihalakhotof ritual purity, iteruma /i, and tithes, bis as a iḥaver /ihimself, and therefore it is permitted to buy iḥiltitfrom him.,The Gemara relates another incident that involves the status of a iḥaverand his household. bRav Huna bar Minyumi purchased sky-blue dye [ itekhelta /i] from the people of the household,i.e., the wife, bof Rav Amram the pious.One may purchase sky-blue dye for ritual fringes only from a reliable individual, as it is easy to counterfeit it. Rav Huna then bcame before Rav Yosefto ask if he could rely on her assurance that it was usable for the mitzva. The answer bwas not available toRav Yosef.,Later, bḤa the tailor happened tomeet Rav Huna, and bhe said to him: From wherecould bpoorRav bYosef have known the answer to this question? Ḥa continued: bThere was an incident in which Iwas involved, bas I purchased sky-blue dye from the people of the household,i.e., the wife, bof Rabena’a, brother of Rabbi Ḥiyya bar Abba, and I came before Rav Mattanato ask him the same question, and the answer bwas not available to himeither. bIthen bcame before Rav Yehuda of Hagronya,who bsaid to me: You have fallen intomy bhand,i.e., I am the only one who can answer your question. bThisis what bShmuel says: The wife of a iḥaverisherself considered blike a iḥaver /i,and you may therefore rely on her statement.,The Gemara comments: bWe learnhere bthat which the Sages taughtexplicitly in a ibaraita /i: bThe wife of a iḥaveris like a iḥaver /i; the slave of a iḥaveris like a iḥaver /i.Furthermore, with regard to ba iḥaverthat died, his wife and children and members of his household remain in their presumptivestatus buntil they are suspectedof engaging in inappropriate deeds. bAnd similarly,with regard to ba courtyard in which they sell sky-blue dye, it remains in its presumptivestatus as a place in which kosher sky-blue dye is sold buntil it is disqualifieddue to unscrupulous behavior., bThe Sages taught: The wife of one who is not careful to keep the particulars of certain ihalakhot[ iam ha’aretz /i], wholater bmarries a iḥaver /i, and likewise the daughter of an iam ha’aretzwho marries a iḥaver /i, and likewise the slave of an iam ha’aretzwho is sold to a iḥaver /i, must all acceptupon themselves the commitment to observe bthe mattersassociated with iḥaverstatus. But the wife of a iḥaverwholater bmarries an iam ha’aretz /i, and likewise the daughter of a iḥaverwho marries an iam ha’aretz /i, and likewise the slave of a iḥaverwho was sold to an iam ha’aretz /i,these people bneed not acceptupon themselves the commitment to observe bthe mattersassociated with iḥaverstatus iab initio /i.This is bthe statement of Rabbi Meir. /b, bRabbi Yehuda says: They too must acceptupon themselves the commitment to observe bthe mattersassociated with iḥaverstatus iab initio /i. And similarly, Rabbi Shimon ben Elazar wouldillustrate this point and bsay:There was ban incident involving a certain woman who married a iḥaverand would tie for him phylacteries on his hand,and she later bmarried a tax collector and would tie for him tax-seals on his hand,which shows that her new husband had a great influence on her level of piety.,§ bRav says:The substances represented by the acronym iḥet /i, ibeit /i, iyod /i, itavare prohibitedif they were deposited with a gentile while they were sealed bwithonly bone seal.Those represented by the acronym iḥet /i, ibeit /i, ipeh /i, igimmelare permittedif they were deposited with a gentile while they were sealed bwith one seal.The Gemara elaborates: bMilk [ iḥalav /i], meat [ ibasar /i], wine [ iyayin /i],and bsky-blue dye [ itekhelet /i] /b |
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