1. Septuagint, Tobit, 1.3-1.9 (10th cent. BCE - 2nd cent. BCE)
| 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. |
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2. Hebrew Bible, Deuteronomy, 30.15 (9th cent. BCE - 3rd cent. BCE)
| 30.15. רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃ | 30.15. See, I have set before thee this day life and good, and death and evil," |
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3. Hebrew Bible, Exodus, 30.15 (9th cent. BCE - 3rd cent. BCE)
| 30.15. הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃ | 30.15. The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls." |
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4. Hebrew Bible, Genesis, 1.4, 1.6-1.7, 1.14, 1.18 (9th cent. BCE - 3rd cent. BCE)
| 1.4. וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.18. וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ | 1.4. And God saw the light, that it was good; and God divided the light from the darkness." 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’" 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so." 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;" 1.18. and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good." |
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5. Hebrew Bible, Job, 10.9 (9th cent. BCE - 3rd cent. BCE)
| 10.9. זְכָר־נָא כִּי־כַחֹמֶר עֲשִׂיתָנִי וְאֶל־עָפָר תְּשִׁיבֵנִי׃ | 10.9. Remember, I beseech Thee, that Thou hast fashioned me as clay; And wilt Thou bring me into dust again?" |
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6. Hebrew Bible, Proverbs, 10.15, 14.20, 18.23, 22.16, 28.11 (9th cent. BCE - 3rd cent. BCE)
| 10.15. הוֹן עָשִׁיר קִרְיַת עֻזּוֹ מְחִתַּת דַּלִּים רֵישָׁם׃ 18.23. תַּחֲנוּנִים יְדַבֶּר־רָשׁ וְעָשִׁיר יַעֲנֶה עַזּוֹת׃ 22.16. עֹשֵׁק דָּל לְהַרְבּוֹת לוֹ נֹתֵן לְעָשִׁיר אַךְ־לְמַחְסוֹר׃ 28.11. חָכָם בְּעֵינָיו אִישׁ עָשִׁיר וְדַל מֵבִין יַחְקְרֶנּוּ׃ | 10.15. The rich man’s wealth is his strong city; the ruin of the poor is their poverty." 14.20. The poor is hated even of his own neighbour; But the rich hath many friends. ." 18.23. The poor useth entreaties; But the rich answereth impudently." 22.16. One may oppress the poor, yet will their gain increase; One may give to the rich, yet will want come." 28.11. The rich man is wise in his own eyes; But the poor that hath understanding searcheth him through." |
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7. Hebrew Bible, 2 Samuel, 12.1-12.4 (8th cent. BCE - 5th cent. BCE)
| 12.1. וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃ 12.1. וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃ 12.2. לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃ 12.2. וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃ 12.3. וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃ 12.3. וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃ 12.4. וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃ | 12.1. And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor." 12.2. The rich man had very many flocks and herds:" 12.3. but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him." 12.4. And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him." |
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8. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
| 64e. or despise them, except so far as it is necessary to have them? I think the true philosopher would despise them, he replied. Altogether, then, you think that such a man would not devote himself to the body, but would, so far as he was able, turn away from the body and concern himself with the soul? Yes. Phaedo. To begin with, then, it is clear that in such matters the philosopher, more than other men, separate |
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9. Septuagint, Tobit, 1.3-1.9 (4th cent. BCE - 2nd cent. BCE)
| 1.3. I, Tobit, walked in the ways of truth and righteousness all the days of my life, and I performed many acts of charity to my brethren and countrymen who went with me into the land of the Assyrians, to Nineveh. 1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.9. When I became a man I married Anna, a member of our family, and by her I became the father of Tobias. |
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10. Anon., 1 Enoch, 75.2, 80.7, 82.4-82.7, 91.3-91.4, 91.18, 94.1-94.5, 98.4, 99.10, 105.2 (3rd cent. BCE - 2nd cent. BCE)
| 75.2. reckoned in the reckoning of the year. And owing to them men go wrong therein, for those luminaries truly render service on the world-stations, one in the first portal, one in the third portal of the heaven, one in the fourth portal, and one in the sixth portal, and the exactness of the year i 80.7. And the whole order of the stars shall be concealed from the sinners, And the thoughts of those on the earth shall err concerning them, [And they shall be altered from all their ways], Yea, they shall err and take them to be gods. 82.4. Blessed are all the righteous, blessed are all those who walk In the way of righteousness and sin not as the sinners, in the reckoning of all their days in which the sun traverses the heaven, entering into and departing from the portals for thirty days with the heads of thousands of the order of the stars, together with the four which are intercalated which divide the four portions of the year, which 82.5. lead them and enter with them four days. Owing to them men shall be at fault and not reckon them in the whole reckoning of the year: yea, men shall be at fault, and not recognize them 82.6. accurately. For they belong to the reckoning of the year and are truly recorded (thereon) for ever, one in the first portal and one in the third, and one in the fourth and one in the sixth, and the year is completed in three hundred and sixty-four days. 82.7. And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the 91.3. And he spake unto all the children of righteousness and said: 91.4. Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion. 91.18. And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 94.2. And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them. 94.3. And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed. 94.4. But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper. 94.5. And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish. 98.4. I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it. 105.2. For I and My son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.Fragment of the Book of Noah 100. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them. |
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11. Anon., Jubilees, 2.2-2.3, 2.17-2.33, 6.32, 7.36, 50.12-50.13 (2nd cent. BCE - 2nd cent. BCE)
| 2.2. Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3. For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.17. And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. 2.18. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. 2.19. These three kinds He made on the fourth day. 2.20. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21. And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.22. These three kinds He created on the fifth day. 2.23. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 2.24. And after all this He created man, a man and a woman created He them 2.25. and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. 2.26. And these four kinds He created on the sixth day. br And there were altogether two and twenty kinds. 2.27. And He finished all His work on the sixth day--all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. 2.28. And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work. brAnd all the angels of the presence, and all the angels of sanctification 2.29. these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30. And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day 2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 2.32. And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My firstborn son, and have sanctified him unto Myself for ever and ever; 2.33. and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."... 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 7.36. and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth. 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. 50.13. For great is the honour which the Lord hath given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongeth to the labour of the children of men, save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths. |
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12. Anon., Psalms of Solomon, 9.4 (2nd cent. BCE - 1st cent. BCE)
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13. Dead Sea Scrolls, Damascus Covenant, 3.20, 10.14-11.18, 11.3 (2nd cent. BCE - 1st cent. CE)
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14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.20, 10.14-11.18, 11.3 (2nd cent. BCE - 1st cent. CE)
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15. Dead Sea Scrolls, Community Rule, 5.24-5.25 (2nd cent. BCE - 1st cent. CE)
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16. Septuagint, 1 Maccabees, 1.39, 1.43-1.49, 2.29-2.38, 2.41, 6.49, 10.34 (2nd cent. BCE - 2nd cent. BCE)
| 1.39. Her sanctuary became desolate as a desert;her feasts were turned into mourning,her sabbaths into a reproach,her honor into contempt. 1.43. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. 1.44. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts 1.46. to defile the sanctuary and the priests 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane 1.49. so that they should forget the law and change all the ordices. 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there 2.30. they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.31. And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32. Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33. And they said to them, "Enough of this! Come out and do what the king commands, and you will live. 2.34. But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day. 2.35. Then the enemy hastened to attack them. 2.36. But they did not answer them or hurl a stone at them or block up their hiding places 2.37. for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly. 2.38. So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons. 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places. 6.49. He made peace with the men of Beth-zur, and they evacuated the city, because they had no provisions there to withstand a siege, since it was a sabbatical year for the land. 10.34. And all the feasts and sabbaths and new moons and appointed days, and the three days before a feast and the three after a feast -- let them all be days of immunity and release for all the Jews who are in my kingdom. |
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17. Septuagint, 2 Maccabees, 5.25, 6.11, 8.25-8.28, 12.38, 15.3 (2nd cent. BCE - 2nd cent. BCE)
| 5.25. When this man arrived in Jerusalem, he pretended to be peaceably disposed and waited until the holy sabbath day; then, finding the Jews not at work, he ordered his men to parade under arms.' 6.11. Others who had assembled in the caves near by, to observe the seventh day secretly, were betrayed to Philip and were all burned together, because their piety kept them from defending themselves, in view of their regard for that most holy day.' 8.25. They captured the money of those who had come to buy them as slaves. After pursuing them for some distance, they were obliged to return because the hour was late.' 8.26. For it was the day before the sabbath, and for that reason they did not continue their pursuit.' 8.27. And when they had collected the arms of the enemy and stripped them of their spoils, they kept the sabbath, giving great praise and thanks to the Lord, who had preserved them for that day and allotted it to them as the beginning of mercy.' 8.28. After the sabbath they gave some of the spoils to those who had been tortured and to the widows and orphans, and distributed the rest among themselves and their children.' 12.38. Then Judas assembled his army and went to the city of Adullam. As the seventh day was coming on, they purified themselves according to the custom, and they kept the sabbath there.' 15.3. the thrice-accursed wretch asked if there were a sovereign in heaven who had commanded the keeping of the sabbath day. |
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18. Septuagint, Ecclesiasticus (Siracides), 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 7.29, 7.30, 7.31, 10.30, 13.3, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.26, 16.27, 16.28, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.19, 18.1, 18.3, 18.4, 18.5, 18.6, 18.7, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 30.14, 31.3, 31.4, 32.19, 33.8, 33.9, 33.10, 33.11, 33.12, 33.13, 33.14, 33.15, 33.18, 35.1, 35.2, 35.3, 35.4, 35.5, 35.6, 35.7, 35.10, 35.17, 35.21, 37, 37.4, 37.12, 37.13, 37.18, 38.1, 38.9, 39.16, 39.17, 39.18, 39.19, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 39.29, 39.30, 39.31, 39.32, 39.33, 39.34, 39.35, 42.15-43.33, 43.6, 43.7, 43.8, 44.20, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.20, 45.21, 45.22, 47.10, 50.1, 50.2, 50.3, 50.4, 50.5, 50.6, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.20, 50.21, 50.22, 50.23, 50.24 (2nd cent. BCE - 2nd cent. BCE)
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19. Septuagint, Judith, 8.6 (2nd cent. BCE - 0th cent. CE)
| 8.6. She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel. |
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20. Septuagint, Wisdom of Solomon, 2.23, 5.6-5.7, 11.20, 15.7-15.13, 15.15 (2nd cent. BCE - 1st cent. BCE)
| 2.23. for God created man for incorruption,and made him in the image of his own eternity 5.6. So it was we who strayed from the way of truth,and the light of righteousness did not shine on us,and the sun did not rise upon us. 5.7. We took our fill of the paths of lawlessness and destruction,and we journeyed through trackless deserts,but the way of the Lord we have not known. 11.20. Even apart from these, men could fall at a single breath when pursued by justice and scattered by the breath of thy power. But thou hast arranged all things by measure and number and weight. 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9. But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.10. His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit. 15.12. But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13. For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. |
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21. Philo of Alexandria, On The Life of Abraham, 204 (1st cent. BCE - 1st cent. CE)
| 204. nevertheless, though it belongs to me, I have no objection to those who deserve it enjoying a share of it. But who can be deserving to do so, save he who obeys me and my will? for to this man it shall be given to feel as little grief as possible and as little fear as possible, proceeding along that road which is inaccessible to passions and vices, but which is frequented by excellence of soul and virtue. |
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22. Philo of Alexandria, Allegorical Interpretation, 2.98 (1st cent. BCE - 1st cent. CE)
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23. New Testament, Apocalypse, 9.1 (1st cent. CE - 1st cent. CE)
| 9.1. The fifth angel sounded, and I saw a star from the sky fallen to the earth. The key to the pit of the abyss was given to him. |
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24. New Testament, Romans, 9.20-9.21 (1st cent. CE - 1st cent. CE)
| 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this? 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? |
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25. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
| 113b. שלא יהא דבורך של שבת כדבורך של חול דבור אסור הרהור מותר בשלמא כולהו לחיי אלא שלא יהא הילוכך של שבת כהילוכך של חול מאי היא כי הא דאמר רב הונא אמר רב ואמרי ליה אמר ר' אבא אמר רב הונא היה מהלך בשבת ופגע באמת המים אם יכול להניח את רגלו ראשונה קודם שתעקר שניה מותר ואם לאו אסור,מתקיף לה רבא היכי ליעביד ליקף קמפיש בהילוכא ליעבר זימנין דמיתווסן מאני מיא ואתי לידי סחיטה אלא בהא כיון דלא אפשר שפיר דמי אלא כדבעא מיניה ר' מר' ישמעאל בר' יוסי מהו לפסוע פסיעה גסה בשבת א"ל וכי בחול מי הותרה שאני אומר פסיעה גסה נוטלת אחד מחמש מאות ממאור עיניו של אדם ומהדר ליה בקידושא דבי שמשי,בעא מיניה ר' מר' ישמעאל בר' יוסי מהו לאכול אדמה בשבת א"ל וכי בחול מי הותרה שאני אומר אף בחול אסור מפני שהוא מלקה אמר ר' אמי כל האוכל מעפרה של בבל כאילו אוכל מבשר אבותיו וי"א כאילו אוכל שקצים ורמשים דכתיב (בראשית ז, כג) וימח את כל היקום וגו',אמר ריש לקיש למה נקרא שמה שנער שכל מתי מבול ננערו לשם א"ר יוחנן למה נקרא שמה מצולה שכל מתי מבול נצטללו לשם [וי"א כאילו אוכל] שקצים ורמשים והא ודאי איתמחויי איתמחו אמרי כיון דמלקי גזרו ביה רבנן דהא ההוא גברא דאכל גרגישתא ואכל תחלי וקדחו ליה תחליה בלביה ומית,(רות ג, ג) ורחצת וסכת ושמת שמלותיך א"ר אלעזר אלו בגדים של שבת (משלי ט, ט) תן לחכם ויחכם עוד אמר רבי אלעזר זו רות המואביה ושמואל הרמתי,רות דאילו נעמי קאמרה לה ורחצת וסכת ושמת שמלותיך עליך וירדת הגורן ואילו בדידה כתיב ותרד הגורן והדר ותעש ככל אשר צותה חמותה שמואל דאילו עלי קאמר ליה (שמואל א ג, ט) שכב והיה אם יקרא אליך ואמרת דבר ה' כי שומע עבדך ואילו בדידי' כתיב ביה ויבא ה' ויתיצב ויקרא כפעם בפעם שמואל שמואל ויאמר שמואל דבר כי שומע עבדך ולא אמר דבר ה',(רות ב, ג) ותלך ותבא ותלקט בשדה אמר רבי אלעזר שהלכה ובאת הלכה ובאת עד שמצאה בני אדם המהוגנין לילך עמהם (רות ב, ה) ויאמר בועז לנערו הנצב על הקוצרים למי הנערה הזאת וכי דרכו של בועז לשאול בנערה אמר ר' אלעזר דבר חכמה ראה בה שני שבלין לקטה שלשה שבלין אינה לקטה,במתניתא תנא דבר צניעות ראה בה עומדות מעומד נופלות מיושב (רות ב, ח) וכה תדבקין עם נערותי וכי דרכו של בועז לדבק עם הנשים א"ר אלעזר כיון דחזא (רות א, יד) ותשק ערפה לחמותה ורות דבקה בה אמר שרי לאידבוקי בה,(רות ב, יד) ויאמר לה בועז לעת האוכל גשי הלום א"ר אלעזר רמז רמז לה עתידה מלכות בית דוד לצאת ממך דכתיב ביה הלום שנאמר (שמואל ב ז, יח) ויבא המלך דוד וישב לפני ה' ויאמר מי אנכי אדני ה' ומי ביתי כי הביאתני עד הלום (רות ב, יד) וטבלת פתך בחומץ א"ר אלעזר מכאן שהחומץ יפה לשרב,ר' שמואל בר נחמני אמר רמז רמז לה עתיד בן לצאת ממך שמעשיו קשין כחומץ ומנו מנשה (רות ב, יד) ותשב מצד הקוצרים א"ר אלעזר מצד הקוצרים ולא בתוך הקוצרים רמז רמז לה שעתידה מלכות בית דוד שתתחלק,(רות ב, יד) ויצבט לה קלי ותאכל אמר רבי אלעזר ותאכל בימי דוד ותשבע בימי שלמה ותותר בימי חזקיה ואיכא דאמרי ותאכל בימי דוד ובימי שלמה ותשבע בימי חזקיה ותותר בימי רבי דאמר מר אהוריריה דרבי הוה עתיר משבור מלכא במתניתא תנא ותאכל בעולם הזה ותשבע לימות המשיח ותותר לעתיד לבא:,(ישעיהו י, טז) ותחת כבודו יקד יקוד כיקוד אש א"ר יוחנן ותחת כבודו ולא כבודו ממש ר' יוחנן לטעמיה דר' יוחנן קרי למאניה מכבדותי,ר"א אומר ותחת כבודו תחת כבודו ממש ר' שמואל בר נחמני אמר תחת כבודו כשריפת בני אהרן מה להלן שריפת נשמה וגוף קיים אף כאן שריפת נשמה וגוף קיים,א"ר אחא בר אבא אמר רבי יוחנן | 113b. means bthat your speech on Shabbat should not be like your speech during the week,i.e., one should not discuss his weekday affairs on Shabbat. However, it is only bspeechthat they said is bprohibited,whereas merely bcontemplatingweekday affairs bis permitted.The Gemara asks: bGranted, all of thesedirectives, bfine,they are understood. bHowever, what isthe meaning of the following phrase: bThat your walking on Shabbat should not be like your walking during the week?The Gemara answers: bIt is in accordance with thatwhich bRav Huna saidthat bRav said, and some say that Rabbi Abba saidthat bRav Huna said:If bone were walking on Shabbat and came upon a stream of waterand had to cross it, bifthe stream is narrow and bone could place his first footdown on the other side bbefore raisingthe bsecond one, it is permittedto cross it; band ifit is bnotpossible and one must jump to cross it, bit is prohibited.That is the type of walking that is not permitted on Shabbat., bRava strongly objects to this:Since we have said that one’s walking on Shabbat should not be like his walking during the week, and jumping constitutes prohibited walking, if one encounters a stream on Shabbat, bwhat should he doto cross to the other side? If bhe circumventsthe stream, bhe is increasingthe distance that he is bwalkingand exerting extra effort on Shabbat. If bhe walks throughthe water, bsometimes his clothes will absorb water and he will come to wring them out.What then should he do? bRather, in thiscase, bsince it is not possibleto cross any other way, he may bwellcross it, i.e., it is permitted for him to jump over the stream. Therefore, brathersay that walking that is defined as characteristic of weekday walking involves taking large steps. bAs RabbiYehuda HaNasi braised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What isthe ruling with regard to btaking large steps on Shabbat?That is what the Gemara meant when it used the phrase: Your walking during the week. Rabbi Yishmael bsaid to him: And during the week arelarge steps bpermitted? As I say: A large step takesaway bone five-hundredth of a person’s eyesight.The Gemara comments: bAndhis eyesight bis restored to him during ikiddushonShabbat bevening. /b,And bRabbiYehuda HaNasi braised a dilemma before Rabbi Yishmael, son of Rabbi Yosei: What isthe ruling with regard to beating earthfor medicinal purposes bon Shabbat?Rabbi Yishmael bsaid to him: And during the week is it permittedto eat soil? bAs I say: Even during the week it is prohibited because it is harmful. Rabbi Ami said: Anyone who eats the dust of Babylonia, it is as if he is eating the flesh of his ancestorsburied there. bAnd some say: It is as if he eats abominations and creeping creatures, as it is written: “And He wiped out all that existedon the face of the earth, from humans to animals, to creeping creatures to the birds in the sky, and they were wiped off the land” (Genesis 7:23).,Apropos dead residue in the ground, bReish Lakish said: Why isBabylonia bcalled Shinar?It is bbecause all those who died inthe bFlood were deposited there [ ininaru lesham /i]. Rabbi Yoḥa said: Why isBabylonia bcalled Metzula?It is bbecause all those who died inthe bFlood sank there [ initztalelu lesham /i].The Gemara asks: We said that bsome saythat if one eats dirt from Babylonia, it is bas if he eats abominations and creeping creatures. However, certainly theirbodies bhaveputrefied and bdecomposed,and therefore they are no longer prohibited. Rather, bsincesoil bis harmful, the Sages issued a decreenot to eat it. The decree was not issued due to the prohibition of eating creeping creatures; rather, it was issued bbecause a certain person ate soilfor medicinal purposes bandalso bate cress.The cress took root in the soil that was inside him and began to grow. bAnd the cress punctured his heart and he died. /b,The Gemara continues to discuss Shabbat. Naomi advised Ruth: b“And you shall bathe, and anoint yourself, and put on your robes,and go down to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking” (Ruth 3:3). bRabbi Elazar said: Theserobes bare Shabbat garmentsthat Naomi told her to wear in honor of the occasion. Apropos the book of Ruth, the Gemara cites additional statements of Rabbi Elazar with regard to Ruth: b“Give to the wise one and he will become wiser;let the righteous one know and he will learn more” (Proverbs 9:9). bRabbi Elazar said: Thisrefers to bRuth the Moabite and Samuel of Rama,who received advice and added to it with their wisdom.,The Gemara elaborates. bWhereas Naomi said to Ruth: “And you shall bathe, and anoint yourself, and put on your robes, and go down to the threshing floor,” but with regard toRuth bherself it is written, “And she went down to the threshing floor”(Ruth 3:6), bandonly bafterward does it say, “And she did according to all that her mother-in-law commanded her.”Ruth decided to anoint herself at the threshing floor and not on the road so that people would not meet her on the way there and suspect her of immorality. bWhereas Eli said to Samuel:“Go and blie down and if He calls you, you say: Speak, Lord, for Your servant is listening”(I Samuel 3:9), bbut with regard toSamuel bhimself it is written: “And the Lord came and stood, and He called like He did the other times: Samuel, Samuel. And Samuel said: Speak, for Your servant is listening”(I Samuel 3:10), band he did not say: Speak, Lord,since he would not assume it was God speaking to him until he was sure of it.,And the verse in Ruth states: b“And she went, and she came, and she collected in the fieldafter the harvesters” (Ruth 2:3). bRabbi Elazar said:This verse teaches bthat she went and came, went and came, until she found suitable people with whom to walk.It also says: b“And Boaz said to his youth who was standing over the harvesters: To whom does this young woman belong?”(Ruth 2:5). This is surprising: bAnd was it Boaz’s habit to inquire about a young woman? Rabbi Elazar said: He saw in her a matter of wisdomand Torah, and that is why he asked about her. What he saw was that bshe collected two stalks,but bshe did not collect three stalks.She thereby acted in accordance with the ihalakhathat three stalks lying together are not considered to be gleanings left for the poor; rather, they remain in the possession of the owner of the field., bIt was taught in a ibaraita /i: He saw a matter of modesty in herwhen she was collecting stalks. She picked stalks that were buprightwhile she was bstanding,and stalks that had bfallenshe picked while bsitting;due to her modesty she did not bend over to take them. It also says: “And Boaz said to Ruth: Do you hear, my daughter? Do not go to glean in another field and do not leave from here, bbut cling to my maidens”(Ruth 2:8). This is also surprising. bAnd was it Boaz’s habit to cling to women? Rabbi Elazar said: Since he saw “And Orpah kissed her mother-in-law and Ruth clung to her”(Ruth 1:14), bhe said: It is permitted to cling toa woman like this.,It also says: b“And Boaz said to her at mealtime: Come here [ ihalom /i]and eat from the bread and dip your bread in vinegar. And she sat beside the harvesters and he gave her roasted grain and she ate, and she was satiated, and she left some over” (Ruth 2:14). bRabbi Elazarinterpreted this and bsaidthat bhe hinted to herprophetically: bIn the future the kingdom of David will come from you, as it is written with regard to it,i.e., the kingdom of David: b“Here,” as it is stated: “And King David came and sat before God and said: Who am I, Lord, God, and who is my family that You have brought me to here [ ihalom /i]?”(II Samuel 7:18). With regard to his saying: b“And dip your bread in vinegar”(Ruth 2:14), bRabbi Elazar said: From herewe see bthat vinegaris bgoodto have bin hot weather. /b, bRabbi Shmuel bar Naḥmani saidthat bhe hinted to her: A son will come from you in the future whose actions will beas bsharp as vinegar, and who is he?King bManasseh. “And she sat beside the harvesters.” Rabbi Elazar said with regard to this: Beside the harvesters, and not among the harvesters. He hinted to her that the kingdom of David will be divided in the futureand her children will not always be in the center of Israel.,It also says in the verse: “And he gave her roasted grain and she ate, and she was satiated, and she left some over.” The Gemara explains: b“And he gave her roasted grain and she ate”;this is also interpreted as a prophetic message. bRabbi Elazar said: “And she ate”was fulfilled by her children’s children bin the days of David; “And she was satiated”was fulfilled bin the days of Solomon; “And she left some over”was fulfilled bin the days of Hezekiah. And some saythat there is a different interpretation: b“And she ate,”was fulfilled bin the days of David and Solomon; “And she was satiated,”was fulfilled bin the days of Hezekiah; “And she left some over”was fulfilled bin the days of RabbiYehuda HaNasi. bAs the Master said: RabbiYehuda HaNasi’s bhorsekeeper [ iahuriyarei /i] was richer than the kingof Persia. bIt was taught in a ibaraita /i: “And she ate,” in this world; “and she was satiated,” in the days of the Messiah; “and she left some over,” in the future,at the end of days.,It was mentioned earlier that Rabbi Yoḥa called his clothing his honor. The Gemara cites the interpretation of the verse that speaks about the downfall of the king of Assyria: “Therefore, the Lord, the Lord of hosts, will send leanness to his fat ones band under his honor He will burn a burning like a burning fire”(Isaiah 10:16). br bRabbi Yoḥa said: “And under his honor,” but not his actual honor.The Gemara explains: bRabbi Yoḥafollows bhis own reasoning,for he bcalled his clothing my honor,which means that the bodies of the king of Assyria’s soldiers were burned. However, their garments were miraculously not burned., bRabbi Elazar said: “And under his honor”means bin place of his actual honor.That is to say, their bodies were burned. Since, in Rabbi Elazar’s opinion, the word under means in the place of, the verse accordingly means that in the place of his honor, i.e., the body, there remain ashes. br bRabbi Shmuel bar Naḥmani said: Under his honormeans beneath his flesh, bsimilar to the burning of the sons of Aaron. Just as there,i.e., the burning of Aaron’s sons, bthe soul burned whilethe bbodyremained bintact, so too here,i.e., the burning of Assyrian soldiers, bthe soul burned whilethe bbodyremained bintact. /b, bRabbi Aḥa bar Abba saidthat bRabbi Yoḥa said: /b |
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