1. Hebrew Bible, Deuteronomy, 8.15-8.16, 9.26, 12.5, 12.11, 13.11, 20.4, 24.6, 25.5-25.10, 28.7, 28.20, 28.24, 28.45, 28.48, 28.51, 28.61, 33.8-33.11 (9th cent. BCE - 3rd cent. BCE)
| 8.15. הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 9.26. וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃ 12.5. כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃ 12.11. וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃ 13.11. וּסְקַלְתּוֹ בָאֲבָנִים וָמֵת כִּי בִקֵּשׁ לְהַדִּיחֲךָ מֵעַל יְהוָה אֱלֹהֶיךָ הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 20.4. כִּי יְהוָה אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם־אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם׃ 24.6. לֹא־יַחֲבֹל רֵחַיִם וָרָכֶב כִּי־נֶפֶשׁ הוּא חֹבֵל׃ 25.5. כִּי־יֵשְׁבוּ אַחִים יַחְדָּו וּמֵת אַחַד מֵהֶם וּבֵן אֵין־לוֹ לֹא־תִהְיֶה אֵשֶׁת־הַמֵּת הַחוּצָה לְאִישׁ זָר יְבָמָהּ יָבֹא עָלֶיהָ וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ׃ 25.6. וְהָיָה הַבְּכוֹר אֲשֶׁר תֵּלֵד יָקוּם עַל־שֵׁם אָחִיו הַמֵּת וְלֹא־יִמָּחֶה שְׁמוֹ מִיִּשְׂרָאֵל׃ 25.7. וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃ 25.8. וְקָרְאוּ־לוֹ זִקְנֵי־עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ׃ 25.9. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא־יִבְנֶה אֶת־בֵּית אָחִיו 28.7. יִתֵּן יְהוָה אֶת־אֹיְבֶיךָ הַקָּמִים עָלֶיךָ נִגָּפִים לְפָנֶיךָ בְּדֶרֶךְ אֶחָד יֵצְאוּ אֵלֶיךָ וּבְשִׁבְעָה דְרָכִים יָנוּסוּ לְפָנֶיךָ׃ 28.24. יִתֵּן יְהוָה אֶת־מְטַר אַרְצְךָ אָבָק וְעָפָר מִן־הַשָּׁמַיִם יֵרֵד עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 28.45. וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וּרְדָפוּךָ וְהִשִּׂיגוּךָ עַד הִשָּׁמְדָךְ כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו אֲשֶׁר צִוָּךְ׃ 28.48. וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃ 28.51. וְאָכַל פְּרִי בְהֶמְתְּךָ וּפְרִי־אַדְמָתְךָ עַד הִשָּׁמְדָךְ אֲשֶׁר לֹא־יַשְׁאִיר לְךָ דָּגָן תִּירוֹשׁ וְיִצְהָר שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַד הַאֲבִידוֹ אֹתָךְ׃ 28.61. גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם יְהוָה עָלֶיךָ עַד הִשָּׁמְדָךְ׃ 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׃ | 8.15. who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;" 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end;" 9.26. And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand." 12.5. But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;" 12.11. then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD." 13.11. And thou shalt stone him with stones, that he die; because he hath sought to draw thee away from the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 20.4. for the LORD your God is He that goeth with you, to fight for you against your enemies, to save you.’" 24.6. No man shall take the mill or the upper millstone to pledge; for he taketh a man’s life to pledge." 25.5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband’s brother unto her." 25.6. And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel." 25.7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’" 25.8. Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’;" 25.9. then shall his brother’s wife draw nigh unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face; and she shall answer and say: ‘So shall it be done unto the man that doth not build up his brother’s house.’" 25.10. And his name shall be called in Israel The house of him that had his shoe loosed." 28.7. The LORD will cause thine enemies that rise up against thee to be smitten before thee; they shall come out against thee one way, and shall flee before thee seven ways." 28.20. The LORD will send upon thee cursing, discomfiture, and rebuke, in all that thou puttest thy hand unto to do, until thou be destroyed, and until thou perish quickly; because of the evil of thy doings, whereby thou hast forsaken Me." 28.24. The LORD will make the rain of thy land powder and dust; from heaven shall it come down upon thee, until thou be destroyed." 28.45. And all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou didst not hearken unto the voice of the LORD thy God, to keep His commandments and His statutes which He commanded thee." 28.48. therefore shalt thou serve thine enemy whom the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things; and he shall put a yoke of iron upon thy neck, until he have destroyed thee." 28.51. And he shall eat the fruit of thy cattle, and the fruit of thy ground, until thou be destroyed; that also shall not leave thee corn, wine, or oil, the increase of thy kine, or the young of thy flock, until he have caused thee to perish." 28.61. Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed." 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, Esther, 5.1 (9th cent. BCE - 3rd cent. BCE)
| 5.1. וַיִּתְאַפַּק הָמָן וַיָּבוֹא אֶל־בֵּיתוֹ וַיִּשְׁלַח וַיָּבֵא אֶת־אֹהֲבָיו וְאֶת־זֶרֶשׁ אִשְׁתּוֹ׃ 5.1. וַיְהִי בַּיּוֹם הַשְּׁלִישִׁי וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת וַתַּעֲמֹד בַּחֲצַר בֵּית־הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ וְהַמֶּלֶךְ יוֹשֵׁב עַל־כִּסֵּא מַלְכוּתוֹ בְּבֵית הַמַּלְכוּת נֹכַח פֶּתַח הַבָּיִת׃ | 5.1. Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house." |
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3. Hebrew Bible, Exodus, 3.12-3.15, 15.1-15.18, 15.20-15.21, 15.26, 17.5-17.6, 22.25, 34.6 (9th cent. BCE - 3rd cent. BCE)
| 3.12. וַיֹּאמֶר כִּי־אֶהְיֶה עִמָּךְ וְזֶה־לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת־הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת־הָאֱלֹהִים עַל הָהָר הַזֶּה׃ 3.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם׃ 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15. וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃ 15.1. אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.1. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים׃ 15.2. עָזִּי וְזִמְרָת יָהּ וַיְהִי־לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ׃ 15.2. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת־הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל־הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת׃ 15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.5. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ־אָבֶן׃ 15.6. יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃ 15.9. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי׃ 15.11. מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃ 15.12. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃ 15.13. נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃ 15.14. שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת׃ 15.15. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן׃ 15.16. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד־יַעֲבֹר עַמְּךָ יְהוָה עַד־יַעֲבֹר עַם־זוּ קָנִיתָ׃ 15.17. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 15.18. יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃ 15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 15.26. וַיֹּאמֶר אִם־שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְהוָה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֺתָיו וְשָׁמַרְתָּ כָּל־חֻקָּיו כָּל־הַמַּחֲלָה אֲשֶׁר־שַׂמְתִּי בְמִצְרַיִם לֹא־אָשִׂים עָלֶיךָ כִּי אֲנִי יְהוָה רֹפְאֶךָ׃ 17.5. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ׃ 17.6. הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל׃ 22.25. אִם־חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ עַד־בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת | 3.12. And He said: ‘Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.’" 3.13. And Moses said unto God: ‘Behold, when I come unto the children of Israel, and shall say unto them: The God of your fathers hath sent me unto you; and they shall say to me: What is His name? what shall I say unto them?’" 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 3.15. And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations." 15.1. Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea." 15.2. The LORD is my strength and song, And He is become my salvation; This is my God, and I will glorify Him; My father’s God, and I will exalt Him." 15.3. The LORD is a man of war, The LORD is His name." 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea." 15.5. The deeps cover them— They went down into the depths like a stone." 15.6. Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy." 15.7. And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble." 15.8. And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea." 15.9. The enemy said: ‘I will pursue, I will overtake, I will divide the spoil; My lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.’" 15.10. Thou didst blow with Thy wind, the sea covered them; They sank as lead in the mighty waters." 15.11. Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?" 15.12. Thou stretchedst out Thy right hand— The earth swallowed them." 15.13. Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation." 15.14. The peoples have heard, they tremble; Pangs have taken hold on the inhabitants of Philistia." 15.15. Then were the chiefs of Edom affrighted; The mighty men of Moab, trembling taketh hold upon them; All the inhabitants of Canaan are melted away." 15.16. Terror and dread falleth upon them; By the greatness of Thine arm they are as still as a stone; Till Thy people pass over, O LORD, Till the people pass over that Thou hast gotten." 15.17. Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established." 15.18. The LORD shall reign for ever and ever." 15.20. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances." 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea." 15.26. and He said: ‘If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians; for I am the LORD that healeth thee.’" 17.5. And the LORD said unto Moses: ‘Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go." 17.6. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.’ And Moses did so in the sight of the elders of Israel." 22.25. If thou at all take thy neighbour’s garment to pledge, thou shalt restore it unto him by that the sun goeth down;" 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" |
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4. Hebrew Bible, Genesis, 26.3, 39.15-39.18, 46.11 (9th cent. BCE - 3rd cent. BCE)
| 26.3. גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃ 26.3. וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ׃ 39.15. וַיְהִי כְשָׁמְעוֹ כִּי־הֲרִימֹתִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס וַיֵּצֵא הַחוּצָה׃ 39.16. וַתַּנַּח בִּגְדוֹ אֶצְלָהּ עַד־בּוֹא אֲדֹנָיו אֶל־בֵּיתוֹ׃ 39.17. וַתְּדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה לֵאמֹר בָּא־אֵלַי הָעֶבֶד הָעִבְרִי אֲשֶׁר־הֵבֵאתָ לָּנוּ לְצַחֶק בִּי׃ 39.18. וַיְהִי כַּהֲרִימִי קוֹלִי וָאֶקְרָא וַיַּעֲזֹב בִּגְדוֹ אֶצְלִי וַיָּנָס הַחוּצָה׃ 46.11. וּבְנֵי לֵוִי גֵּרְשׁוֹן קְהָת וּמְרָרִי׃ | 26.3. Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;" 39.15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out.’" 39.16. And she laid up his garment by her, until his master came home." 39.17. And she spoke unto him according to these words, saying: ‘The Hebrew servant, whom thou hast brought unto us, came in unto me to mock me." 39.18. And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out.’" 46.11. And the sons of Levi: Gershon, Kohath, and Merari." |
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5. Hebrew Bible, Job, 33.18, 42.15 (9th cent. BCE - 3rd cent. BCE)
| 33.18. יַחְשֹׂךְ נַפְשׁוֹ מִנִּי־שָׁחַת וְחַיָּתוֹ מֵעֲבֹר בַּשָּׁלַח׃ 42.15. וְלֹא נִמְצָא נָשִׁים יָפוֹת כִּבְנוֹת אִיּוֹב בְּכָל־הָאָרֶץ וַיִּתֵּן לָהֶם אֲבִיהֶם נַחֲלָה בְּתוֹךְ אֲחֵיהֶם׃ | 33.18. That He may keep back his soul from the pit, And his life from perishing by the sword." 42.15. And in all the land were no women found so fair as the daughters of Job; and their father gave them inheritance among their brethren." |
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6. Hebrew Bible, Joel, 2, 1 (9th cent. BCE - 3rd cent. BCE)
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7. Hebrew Bible, Jonah, 3.5-3.10 (9th cent. BCE - 3rd cent. BCE)
| 3.5. וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים וַיִּקְרְאוּ־צוֹם וַיִּלְבְּשׁוּ שַׂקִּים מִגְּדוֹלָם וְעַד־קְטַנָּם׃ 3.6. וַיִּגַּע הַדָּבָר אֶל־מֶלֶך נִינְוֵה וַיָּקָם מִכִּסְאוֹ וַיַּעֲבֵר אַדַּרְתּוֹ מֵעָלָיו וַיְכַס שַׂק וַיֵּשֶׁב עַל־הָאֵפֶר׃ 3.7. וַיַּזְעֵק וַיֹּאמֶר בְּנִינְוֵה מִטַּעַם הַמֶּלֶךְ וּגְדֹלָיו לֵאמֹר הָאָדָם וְהַבְּהֵמָה הַבָּקָר וְהַצֹּאן אַל־יִטְעֲמוּ מְאוּמָה אַל־יִרְעוּ וּמַיִם אַל־יִשְׁתּוּ׃ 3.8. וְיִתְכַּסּוּ שַׂקִּים הָאָדָם וְהַבְּהֵמָה וְיִקְרְאוּ אֶל־אֱלֹהִים בְּחָזְקָה וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן־הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם׃ 3.9. מִי־יוֹדֵעַ יָשׁוּב וְנִחַם הָאֱלֹהִים וְשָׁב מֵחֲרוֹן אַפּוֹ וְלֹא נֹאבֵד׃ | 3.5. And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them." 3.6. And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes." 3.7. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying: ‘Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water;" 3.8. but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands." 3.9. Who knoweth whether God will not turn and repent, and turn away from His fierce anger, that we perish not?’" 3.10. And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not." |
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8. Hebrew Bible, Leviticus, 20.3 (9th cent. BCE - 3rd cent. BCE)
| 20.3. וַאֲנִי אֶתֵּן אֶת־פָּנַי בָּאִישׁ הַהוּא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ לְמַעַן טַמֵּא אֶת־מִקְדָּשִׁי וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי׃ | 20.3. I also will set My face against that man, and will cut him off from among his people, because he hath given of his seed unto Molech, to defile My sanctuary, and to profane My holy name." |
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9. Hebrew Bible, Numbers, 5.22, 14.22-14.23, 20.11, 23.19, 27.2, 27.5, 27.8-27.11 (9th cent. BCE - 3rd cent. BCE)
| 5.22. וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 14.22. כִּי כָל־הָאֲנָשִׁים הָרֹאִים אֶת־כְּבֹדִי וְאֶת־אֹתֹתַי אֲשֶׁר־עָשִׂיתִי בְמִצְרַיִם וּבַמִּדְבָּר וַיְנַסּוּ אֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי׃ 14.23. אִם־יִרְאוּ אֶת־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָם וְכָל־מְנַאֲצַי לֹא יִרְאוּהָ׃ 20.11. וַיָּרֶם מֹשֶׁה אֶת־יָדוֹ וַיַּךְ אֶת־הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם׃ 23.19. לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן־אָדָם וְיִתְנֶחָם הַהוּא אָמַר וְלֹא יַעֲשֶׂה וְדִבֶּר וְלֹא יְקִימֶנָּה׃ 27.2. וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃ 27.2. וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃ 27.5. וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃ 27.8. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃ 27.9. וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃ 27.11. וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ | 5.22. and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’" 14.22. surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;" 14.23. surely they shall not see the land which I swore unto their fathers, neither shall any of them that despised Me see it." 20.11. And Moses lifted up his hand, and smote the rock with his rod twice; and water came forth abundantly, and the congregation drank, and their cattle." 23.19. God is not a man, that He should lie; Neither the son of man, that He should repent: When He hath said, will He not do it? Or when He hath spoken, will He not make it good?" 27.2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:" 27.5. And Moses brought their cause before the LORD." 27.8. And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter." 27.9. And if he have no daughter, then ye shall give his inheritance unto his brethren." 27.10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren." 27.11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’" |
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10. Hebrew Bible, Proverbs, 16.19, 29.23, 31.31 (9th cent. BCE - 3rd cent. BCE)
| 16.19. טוֹב שְׁפַל־רוּחַ אֶת־עניים [עֲנָוִים] מֵחַלֵּק שָׁלָל אֶת־גֵּאִים׃ 29.23. גַּאֲוַת אָדָם תַּשְׁפִּילֶנּוּ וּשְׁפַל־רוּחַ יִתְמֹךְ כָּבוֹד׃ 31.31. תְּנוּ־לָהּ מִפְּרִי יָדֶיהָ וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ׃ | 16.19. Better it is to be of a lowly spirit with the humble, Than to divide the spoil with the proud." 29.23. A man’s pride shall bring him low; but he that is of a lowly spirit shall attain to honour." 31.31. Give her of the fruit of her hands; And let her works praise her in the gates." |
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11. Hebrew Bible, Psalms, 22.2, 33.16-33.18, 33.20, 34.18, 37.11, 37.14-37.15, 41.14, 51.16, 63.2, 81.3, 96.1-96.2, 98.1, 107.11, 115.3, 147.3, 149.1, 149.6 (9th cent. BCE - 3rd cent. BCE)
| 22.2. אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי רָחוֹק מִישׁוּעָתִי דִּבְרֵי שַׁאֲגָתִי׃ 22.2. וְאַתָּה יְהוָה אַל־תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה׃ 33.16. אֵין־הַמֶּלֶךְ נוֹשָׁע בְּרָב־חָיִל גִּבּוֹר לֹא־יִנָּצֵל בְּרָב־כֹּחַ׃ 33.17. שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט׃ 33.18. הִנֵּה עֵין יְהוָה אֶל־יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ׃ 34.18. צָעֲקוּ וַיהוָה שָׁמֵעַ וּמִכָּל־צָרוֹתָם הִצִּילָם׃ 37.11. וַעֲנָוִים יִירְשׁוּ־אָרֶץ וְהִתְעַנְּגוּ עַל־רֹב שָׁלוֹם׃ 37.14. חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי־דָרֶךְ׃ 37.15. חַרְבָּם תָּבוֹא בְלִבָּם וְקַשְּׁתוֹתָם תִּשָּׁבַרְנָה׃ 41.14. בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מֵהָעוֹלָם וְעַד הָעוֹלָם אָמֵן וְאָמֵן׃ 51.16. הַצִּילֵנִי מִדָּמִים אֱלֹהִים אֱלֹהֵי תְּשׁוּעָתִי תְּרַנֵּן לְשׁוֹנִי צִדְקָתֶךָ׃ 63.2. אֱלֹהִים אֵלִי אַתָּה אֲשַׁחֲרֶךָּ צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְשָׂרִי בְּאֶרֶץ־צִיָּה וְעָיֵף בְּלִי־מָיִם׃ 81.3. שְׂאוּ־זִמְרָה וּתְנוּ־תֹף כִּנּוֹר נָעִים עִם־נָבֶל׃ 96.1. אִמְרוּ בַגּוֹיִם יְהוָה מָלָךְ אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט יָדִין עַמִּים בְּמֵישָׁרִים׃ 96.1. שִׁירוּ לַיהוָה שִׁיר חָדָשׁ שִׁירוּ לַיהוָה כָּל־הָאָרֶץ׃ 96.2. שִׁירוּ לַיהוָה בָּרֲכוּ שְׁמוֹ בַּשְּׂרוּ מִיּוֹם־לְיוֹם יְשׁוּעָתוֹ׃ 98.1. מִזְמוֹר שִׁירוּ לַיהוָה שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ׃ 107.11. כִּי־הִמְרוּ אִמְרֵי־אֵל וַעֲצַת עֶלְיוֹן נָאָצוּ׃ 115.3. וֵאלֹהֵינוּ בַשָּׁמָיִם כֹּל אֲשֶׁר־חָפֵץ עָשָׂה׃ 147.3. הָרֹפֵא לִשְׁבוּרֵי לֵב וּמְחַבֵּשׁ לְעַצְּבוֹתָם׃ 149.1. הַלְלוּ יָהּ שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ בִּקְהַל חֲסִידִים׃ 149.6. רוֹמְמוֹת אֵל בִּגְרוֹנָם וְחֶרֶב פִּיפִיּוֹת בְּיָדָם׃ | 22.2. My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry?" 33.16. A king is not saved by the multitude of a host; A mighty man is not delivered by great strength." 33.17. A horse is a vain thing for safety; Neither doth it afford escape by its great strength." 33.18. Behold, the eye of the LORD is toward them that fear Him, Toward them that wait for His mercy;" 33.20. Our soul hath waited for the LORD; He is our help and our shield." 34.18. They cried, and the LORD heard, And delivered them out of all their troubles." 37.11. But the humble shall inherit the land, and delight themselves in the abundance of peace." 37.14. The wicked have drawn out the sword, and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way;" 37.15. Their sword shall enter into their own heart, and their bows shall be broken." 41.14. Blessed be the LORD, the God of Israel, from everlasting and to everlasting. Amen, and Amen." 51.16. Deliver me from bloodguiltiness, O God, Thou God of my salvation; so shall my tongue sing aloud of Thy righteousness." 63.2. O God, Thou art my God, earnestly will I seek Thee; My soul thirsteth for Thee, my flesh longeth for Thee, In a dry and weary land, where no water is." 81.3. Take up the melody, and sound the timbrel, the sweet harp with the psaltery." 96.1. O sing unto the LORD a new song; Sing unto the LORD, all the earth." 96.2. Sing unto the LORD, bless His name; Proclaim His salvation from day to day." 98.1. A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him." 107.11. Because they rebelled against the words of God, And contemned the counsel of the Most High." 115.3. But our God is in the heavens; Whatsoever pleased Him He hath done." 147.3. Who healeth the broken in heart, And bindeth up their wounds." 149.1. Hallelujah. Sing unto the LORD a new song, And His praise in the assembly of the saints." 149.6. Let the high praises of God be in their mouth, And a two-edged sword in their hand;" |
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12. Hebrew Bible, Ruth, 4.3-4.9 (9th cent. BCE - 3rd cent. BCE)
| 4.3. וַיֹּאמֶר לַגֹּאֵל חֶלְקַת הַשָּׂדֶה אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ מָכְרָה נָעֳמִי הַשָּׁבָה מִשְּׂדֵה מוֹאָב׃ 4.4. וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר קְנֵה נֶגֶד הַיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי אִם־תִּגְאַל גְּאָל וְאִם־לֹא יִגְאַל הַגִּידָה לִּי ואדע [וְאֵדְעָה] כִּי אֵין זוּלָתְךָ לִגְאוֹל וְאָנֹכִי אַחֲרֶיךָ וַיֹּאמֶר אָנֹכִי אֶגְאָל׃ 4.5. וַיֹּאמֶר בֹּעַז בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת־הַמֵּת קניתי [קָנִיתָה] לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ׃ 4.6. וַיֹּאמֶר הַגֹּאֵל לֹא אוּכַל לגאול־[לִגְאָל־] לִי פֶּן־אַשְׁחִית אֶת־נַחֲלָתִי גְּאַל־לְךָ אַתָּה אֶת־גְּאֻלָּתִי כִּי לֹא־אוּכַל לִגְאֹל׃ 4.7. וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃ 4.8. וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה־לָךְ וַיִּשְׁלֹף נַעֲלוֹ׃ 4.9. וַיֹּאמֶר בֹּעַז לַזְּקֵנִים וְכָל־הָעָם עֵדִים אַתֶּם הַיּוֹם כִּי קָנִיתִי אֶת־כָּל־אֲשֶׁר לֶאֱלִימֶלֶךְ וְאֵת כָּל־אֲשֶׁר לְכִלְיוֹן וּמַחְלוֹן מִיַּד נָעֳמִי׃ | 4.3. And he said unto the near kinsman: ‘Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech’s;" 4.4. and I thought to disclose it unto thee, saying: Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.’ And he said: ‘I will redeem it.’" 4.5. Then said Boaz: ‘What day thou buyest the field of the hand of Naomi—hast thou also bought of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance?’" 4.6. And the near kinsman said: ‘I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.’—" 4.7. Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel.—" 4.8. So the near kinsman said unto Boaz: ‘Buy it for thyself.’ And he drew off his shoe." 4.9. And Boaz said unto the elders, and unto all the people: ‘Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi." |
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13. Hebrew Bible, 1 Kings, 8.20, 17.1, 17.9-17.24, 18.1, 18.41-18.45 (8th cent. BCE - 5th cent. BCE)
| 17.1. וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל־אַחְאָב חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם־יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם־לְפִי דְבָרִי׃ 17.1. וַיָּקָם וַיֵּלֶךְ צָרְפַתָה וַיָּבֹא אֶל־פֶּתַח הָעִיר וְהִנֵּה־שָׁם אִשָּׁה אַלְמָנָה מְקֹשֶׁשֶׁת עֵצִים וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר קְחִי־נָא לִי מְעַט־מַיִם בַּכְּלִי וְאֶשְׁתֶּה׃ 17.9. קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן וְיָשַׁבְתָּ שָׁם הִנֵּה צִוִּיתִי שָׁם אִשָּׁה אַלְמָנָה לְכַלְכְּלֶךָ׃ 17.11. וַתֵּלֶךְ לָקַחַת וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר לִקְחִי־נָא לִי פַּת־לֶחֶם בְּיָדֵךְ׃ 17.12. וַתֹּאמֶר חַי־יְהוָה אֱלֹהֶיךָ אִם־יֶשׁ־לִי מָעוֹג כִּי אִם־מְלֹא כַף־קֶמַח בַּכַּד וּמְעַט־שֶׁמֶן בַּצַּפָּחַת וְהִנְנִי מְקֹשֶׁשֶׁת שְׁנַיִם עֵצִים וּבָאתִי וַעֲשִׂיתִיהוּ לִי וְלִבְנִי וַאֲכַלְנֻהוּ וָמָתְנוּ׃ 17.13. וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה׃ 17.14. כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לֹא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תתן־[תֵּת־] יְהוָה גֶּשֶׁם עַל־פְּנֵי הָאֲדָמָה׃ 17.15. וַתֵּלֶךְ וַתַּעֲשֶׂה כִּדְבַר אֵלִיָּהוּ וַתֹּאכַל הוא־והיא [הִיא־] [וָהוּא] וּבֵיתָהּ יָמִים׃ 17.16. כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ׃ 17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 18.1. וַיְהִי יָמִים רַבִּים וּדְבַר־יְהוָה הָיָה אֶל־אֵלִיָּהוּ בַּשָּׁנָה הַשְּׁלִישִׁית לֵאמֹר לֵךְ הֵרָאֵה אֶל־אַחְאָב וְאֶתְּנָה מָטָר עַל־פְּנֵי הָאֲדָמָה׃ 18.1. חַי יְהוָה אֱלֹהֶיךָ אִם־יֶשׁ־גּוֹי וּמַמְלָכָה אֲשֶׁר לֹא־שָׁלַח אֲדֹנִי שָׁם לְבַקֶּשְׁךָ וְאָמְרוּ אָיִן וְהִשְׁבִּיעַ אֶת־הַמַּמְלָכָה וְאֶת־הַגּוֹי כִּי לֹא יִמְצָאֶכָּה׃ 18.41. וַיֹּאמֶר אֵלִיָּהוּ לְאַחְאָב עֲלֵה אֱכֹל וּשְׁתֵה כִּי־קוֹל הֲמוֹן הַגָּשֶׁם׃ 18.42. וַיַּעֲלֶה אַחְאָב לֶאֱכֹל וְלִשְׁתּוֹת וְאֵלִיָּהוּ עָלָה אֶל־רֹאשׁ הַכַּרְמֶל וַיִּגְהַר אַרְצָה וַיָּשֶׂם פָּנָיו בֵּין ברכו [בִּרְכָּיו׃] 18.43. וַיֹּאמֶר אֶל־נַעֲרוֹ עֲלֵה־נָא הַבֵּט דֶּרֶךְ־יָם וַיַּעַל וַיַּבֵּט וַיֹּאמֶר אֵין מְאוּמָה וַיֹּאמֶר שֻׁב שֶׁבַע פְּעָמִים׃ 18.44. וַיְהִי בַּשְּׁבִעִית וַיֹּאמֶר הִנֵּה־עָב קְטַנָּה כְּכַף־אִישׁ עֹלָה מִיָּם וַיֹּאמֶר עֲלֵה אֱמֹר אֶל־אַחְאָב אֱסֹר וָרֵד וְלֹא יַעַצָרְכָה הַגָּשֶׁם׃ 18.45. וַיְהִי עַד־כֹּה וְעַד־כֹּה וְהַשָּׁמַיִם הִתְקַדְּרוּ עָבִים וְרוּחַ וַיְהִי גֶּשֶׁם גָּדוֹל וַיִּרְכַּב אַחְאָב וַיֵּלֶךְ יִזְרְעֶאלָה׃ | 8.20. And the LORD hath established His word that He spoke; for I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD, the God of Israel." 17.1. And Elijah the Tishbite, who was of the settlers of Gilead, said unto Ahab: ‘As the LORD, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.’" 17.9. ’Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there; behold, I have commanded a widow there to sustain thee.’" 17.10. So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks; and he called to her, and said: ‘Fetch me, I pray thee, a little water in a vessel, that I may drink.’" 17.11. And as she was going to fetch it, he called to her, and said: ‘Bring me, I pray thee, a morsel of bread in thy hand.’" 17.12. And she said: ‘As the LORD thy God liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse; and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.’" 17.13. And Elijah said unto her: ‘Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son." 17.14. For thus saith the LORD, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the land.’" 17.15. And she went and did according to the saying of Elijah; and she, and he, and her house, did eat many days." 17.16. The jar of meal was not spent, neither did the cruse of oil fail, according to the word of the LORD, which He spoke by Elijah." 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’" 18.1. And it came to pass after many days, that the word of the LORD came to Elijah, in the third year, saying: ‘Go, show thyself unto Ahab, and I will send rain upon the land.’" 18.41. And Elijah said unto Ahab: ‘Get thee up, eat and drink; for there is the sound of abundance of rain.’" 18.42. So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and put his face between his knees." 18.43. And he said to his servant: ‘Go up now, look toward the sea.’ And he went up, and looked, and said: ‘There is nothing.’ And he said: ‘Go again seven times.’" 18.44. And it came to pass at the seventh time, that he said: ‘Behold, there ariseth a cloud out of the sea, as small as a man’s hand.’ And he said: ‘Go up, say unto Ahab: Make ready thy chariot, and get thee down, that the rain stop thee not.’" 18.45. And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel." |
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14. Hebrew Bible, 1 Samuel, 2.1-2.10, 7.5-7.13, 14.6, 17.52, 20.30, 20.34, 25.42, 26.24 (8th cent. BCE - 5th cent. BCE)
| 2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 2.3. לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃ 2.3. אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃ 2.4. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃ 2.5. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃ 2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃ 2.7. יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃ 2.9. רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃ 7.5. וַיֹּאמֶר שְׁמוּאֵל קִבְצוּ אֶת־כָּל־יִשְׂרָאֵל הַמִּצְפָּתָה וְאֶתְפַּלֵּל בַּעַדְכֶם אֶל־יְהוָה׃ 7.6. וַיִּקָּבְצוּ הַמִּצְפָּתָה וַיִּשְׁאֲבוּ־מַיִם וַיִּשְׁפְּכוּ לִפְנֵי יְהוָה וַיָּצוּמוּ בַּיּוֹם הַהוּא וַיֹּאמְרוּ שָׁם חָטָאנוּ לַיהוָה וַיִּשְׁפֹּט שְׁמוּאֵל אֶת־בְּנֵי יִשְׂרָאֵל בַּמִּצְפָּה׃ 7.7. וַיִּשְׁמְעוּ פְלִשְׁתִּים כִּי־הִתְקַבְּצוּ בְנֵי־יִשְׂרָאֵל הַמִּצְפָּתָה וַיַּעֲלוּ סַרְנֵי־פְלִשְׁתִּים אֶל־יִשְׂרָאֵל וַיִּשְׁמְעוּ בְּנֵי יִשְׂרָאֵל וַיִּרְאוּ מִפְּנֵי פְלִשְׁתִּים׃ 7.8. וַיֹּאמְרוּ בְנֵי־יִשְׂרָאֵל אֶל־שְׁמוּאֵל אַל־תַּחֲרֵשׁ מִמֶּנּוּ מִזְּעֹק אֶל־יְהוָה אֱלֹהֵינוּ וְיֹשִׁעֵנוּ מִיַּד פְּלִשְׁתִּים׃ 7.9. וַיִּקַּח שְׁמוּאֵל טְלֵה חָלָב אֶחָד ויעלה [וַיַּעֲלֵהוּ] עוֹלָה כָּלִיל לַיהוָה וַיִּזְעַק שְׁמוּאֵל אֶל־יְהוָה בְּעַד יִשְׂרָאֵל וַיַּעֲנֵהוּ יְהוָה׃ 7.11. וַיֵּצְאוּ אַנְשֵׁי יִשְׂרָאֵל מִן־הַמִּצְפָּה וַיִּרְדְּפוּ אֶת־פְּלִשְׁתִּים וַיַּכּוּם עַד־מִתַּחַת לְבֵית כָּר׃ 7.12. וַיִּקַּח שְׁמוּאֵל אֶבֶן אַחַת וַיָּשֶׂם בֵּין־הַמִּצְפָּה וּבֵין הַשֵּׁן וַיִּקְרָא אֶת־שְׁמָהּ אֶבֶן הָעָזֶר וַיֹּאמַר עַד־הֵנָּה עֲזָרָנוּ יְהוָה׃ 7.13. וַיִּכָּנְעוּ הַפְּלִשְׁתִּים וְלֹא־יָסְפוּ עוֹד לָבוֹא בִּגְבוּל יִשְׂרָאֵל וַתְּהִי יַד־יְהוָה בַּפְּלִשְׁתִּים כֹּל יְמֵי שְׁמוּאֵל׃ 14.6. וַיֹּאמֶר יְהוֹנָתָן אֶל־הַנַּעַר נֹשֵׂא כֵלָיו לְכָה וְנַעְבְּרָה אֶל־מַצַּב הָעֲרֵלִים הָאֵלֶּה אוּלַי יַעֲשֶׂה יְהוָה לָנוּ כִּי אֵין לַיהוָה מַעְצוֹר לְהוֹשִׁיעַ בְּרַב אוֹ בִמְעָט׃ 17.52. וַיָּקֻמוּ אַנְשֵׁי יִשְׂרָאֵל וִיהוּדָה וַיָּרִעוּ וַיִּרְדְּפוּ אֶת־הַפְּלִשְׁתִּים עַד־בּוֹאֲךָ גַיְא וְעַד שַׁעֲרֵי עֶקְרוֹן וַיִּפְּלוּ חַלְלֵי פְלִשְׁתִּים בְּדֶרֶךְ שַׁעֲרַיִם וְעַד־גַּת וְעַד־עֶקְרוֹן׃ 20.34. וַיָּקָם יְהוֹנָתָן מֵעִם הַשֻּׁלְחָן בָּחֳרִי־אָף וְלֹא־אָכַל בְּיוֹם־הַחֹדֶשׁ הַשֵּׁנִי לֶחֶם כִּי נֶעְצַב אֶל־דָּוִד כִּי הִכְלִמוֹ אָבִיו׃ 25.42. וַתְּמַהֵר וַתָּקָם אֲבִיגַיִל וַתִּרְכַּב עַל־הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי־לוֹ לְאִשָּׁה׃ 26.24. וְהִנֵּה כַּאֲשֶׁר גָּדְלָה נַפְשְׁךָ הַיּוֹם הַזֶּה בְּעֵינָי כֵּן תִּגְדַּל נַפְשִׁי בְּעֵינֵי יְהוָה וְיַצִּלֵנִי מִכָּל־צָרָה׃ | 2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation." 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God." 2.3. Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed." 2.4. The bows of the mighty men are broken, and they that stumbled are girded with strength." 2.5. They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched." 2.6. The Lord kills, and gives life: he brings down to the grave, and brings up." 2.7. The Lord makes poor, and makes rich: he brings low, and raises up." 2.8. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them." 2.9. He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails." 2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed." 7.5. And Shemu᾽el said, Gather all Yisra᾽el to Miżpa, and I will pray for you to the Lord." 7.6. And they gathered together to Miżpa, and drew water, and poured it out before the Lord, and fasted on that day, and said there, We have sinned against the Lord. And Shemu᾽el judged the children of Yisra᾽el in Miżpa." 7.7. And when the Pelishtim heard that the children of Yisra᾽el were gathered together to Miżpa the lords of the Pelishtim went up against Yisra᾽el. And when the children of Yisra᾽el heard it, they were afraid of the Pelishtim." 7.8. And the children of Yisra᾽el said to Shemu᾽el, Cease not to cry to the Lord our God for us, that he will save us out of the hand of the Pelishtim." 7.9. And Shemu᾽el took a sucking lamb, and offered it for a burnt offering wholly to the Lord: and Shemu᾽el cried to the Lord for Yisra᾽el; and the Lord heard him." 7.10. And as Shemu᾽el was offering up the burnt offering, the Pelishtim drew near to battle against Yisra᾽el: but the Lord thundered with a great thunder on that day upon the Pelishtim, and confounded them; and they were beaten before Yisra᾽el." 7.11. And the men of Yisra᾽el went out of Miżpa and pursued the Pelishtim, and smote them, until they came under Bet-kar." 7.12. Then Shemu᾽el took a stone, and set it between Miżpa and Shen, and called the name of it Even-ha῾ezer, saying, Hitherto the Lord has helped us." 7.13. So the Pelishtim were subdued, and they came no more into the territory of Yisra᾽el: and the hand of the Lord was against the Pelishtim all the days of Shemu᾽el." 14.6. And Yonatan said to the young man that bore his armour, Come, and let us go over to the garrison of these uncircumcised: it may be that the Lord will perform a deed for us: for there is no restraint upon the Lord to save by many or by few." 17.52. And the men of Yisra᾽el and of Yehuda arose, and shouted, and pursued the Pelishtim, until the approaches of Gay, and to the gates of ῾Eqron. And the dead of the Pelishtim fell by the way to Sha῾arayim, and to Gat, and to ῾Eqron." 20.30. Then Sha᾽ul’s anger burned against Yehonatan, and he said to him, Thou perverse and rebellious son, do not I know that thou hast chosen the son of Yishay to thine own disgrace, and to the disgrace of thy mother’s nakedness?" 20.34. So Yehonatan arose from the table in fierce anger, and ate no food on the second day of the new moon: for he was grieved for David, because his father had put him to shame." 25.42. And Avigayil hastened, and arose, and rode upon an ass, with five girls of hers that went after her; and she went after the messengers of David, and became his wife." 26.24. And, behold, as thy life was much esteemed this day in my eyes, so let my life be much esteemed in the eyes of the Lord, and let him deliver me out of all tribulation." |
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15. Hebrew Bible, 2 Kings, 4.8-4.9, 19.15-19.19, 19.22, 19.35, 22.14 (8th cent. BCE - 5th cent. BCE)
| 4.8. וַיְהִי הַיּוֹם וַיַּעֲבֹר אֱלִישָׁע אֶל־שׁוּנֵם וְשָׁם אִשָּׁה גְדוֹלָה וַתַּחֲזֶק־בּוֹ לֶאֱכָל־לָחֶם וַיְהִי מִדֵּי עָבְרוֹ יָסֻר שָׁמָּה לֶאֱכָל־לָחֶם׃ 4.9. וַתֹּאמֶר אֶל־אִישָׁהּ הִנֵּה־נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא עֹבֵר עָלֵינוּ תָּמִיד׃ 19.15. וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 19.16. הַטֵּה יְהוָה אָזְנְךָ וּשֲׁמָע פְּקַח יְהוָה עֵינֶיךָ וּרְאֵה וּשְׁמַע אֵת דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שְׁלָחוֹ לְחָרֵף אֱלֹהִים חָי׃ 19.17. אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־הַגּוֹיִם וְאֶת־אַרְצָם׃ 19.18. וְנָתְנוּ אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃ 19.19. וְעַתָּה יְהוָה אֱלֹהֵינוּ הוֹשִׁיעֵנוּ נָא מִיָּדוֹ וְיֵדְעוּ כָּל־מַמְלְכוֹת הָאָרֶץ כִּי אַתָּה יְהוָה אֱלֹהִים לְבַדֶּךָ׃ 19.22. אֶת־מִי חֵרַפְתָּ וְגִדַּפְתָּ וְעַל־מִי הֲרִימוֹתָ קּוֹל וַתִּשָּׂא מָרוֹם עֵינֶיךָ עַל־קְדוֹשׁ יִשְׂרָאֵל׃ 19.35. וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ יְהוָה וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה שְׁמוֹנִים וַחֲמִשָּׁה אָלֶף וַיַּשְׁכִּימוּ בַבֹּקֶר וְהִנֵּה כֻלָּם פְּגָרִים מֵתִים׃ 22.14. וַיֵּלֶךְ חִלְקִיָּהוּ הַכֹּהֵן וַאֲחִיקָם וְעַכְבּוֹר וְשָׁפָן וַעֲשָׂיָה אֶל־חֻלְדָּה הַנְּבִיאָה אֵשֶׁת שַׁלֻּם בֶּן־תִּקְוָה בֶּן־חַרְחַס שֹׁמֵר הַבְּגָדִים וְהִיא יֹשֶׁבֶת בִּירוּשָׁלִַם בַּמִּשְׁנֶה וַיְדַבְּרוּ אֵלֶיהָ׃ | 4.8. And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread." 4.9. And she said unto her husband: ‘Behold now, I perceive that this is a holy man of God, that passeth by us continually." 19.15. And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth." 19.16. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear the words of Sennacherib, wherewith he hath sent him to taunt the living God." 19.17. of a truth, LORD, the kings of Assyria have laid waste the nations and their lands," 19.18. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them." 19.19. Now therefore, O LORD our God, save Thou us, I beseech Thee, out of his hand, that all the kingdoms of the earth may know that Thou art the LORD God, even Thou only.’" 19.22. Whom hast thou taunted and Blasphemed? And against whom hast thou exalted thy voice? Yea, thou hast lifted up thine eyes on high, Even against the Holy One of Israel!" 19.35. And it came to pass that night, that the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses." 22.14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe—now she dwelt in Jerusalem in the second quarter—and they spoke with her." |
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16. Hebrew Bible, Isaiah, 24.16, 37.16-37.20, 44.6-44.7, 46.9-46.11, 57.15 (8th cent. BCE - 5th cent. BCE)
| 24.16. מִכְּנַף הָאָרֶץ זְמִרֹת שָׁמַעְנוּ צְבִי לַצַּדִּיק וָאֹמַר רָזִי־לִי רָזִי־לִי אוֹי לִי בֹּגְדִים בָּגָדוּ וּבֶגֶד בּוֹגְדִים בָּגָדוּ׃ 37.16. יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 37.17. הַטֵּה יְהוָה אָזְנְךָ וּשְׁמָע פְּקַח יְהוָה עֵינֶךָ וּרְאֵה וּשְׁמַע אֵת כָּל־דִּבְרֵי סַנְחֵרִיב אֲשֶׁר שָׁלַח לְחָרֵף אֱלֹהִים חָי׃ 37.18. אָמְנָם יְהוָה הֶחֱרִיבוּ מַלְכֵי אַשּׁוּר אֶת־כָּל־הָאֲרָצוֹת וְאֶת־אַרְצָם׃ 37.19. וְנָתֹן אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 44.7. וּמִי־כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי מִשּׂוּמִי עַם־עוֹלָם וְאֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה יַגִּידוּ לָמוֹ׃ 46.9. זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.11. קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃ 57.15. כִּי כֹה אָמַר רָם וְנִשָּׂא שֹׁכֵן עַד וְקָדוֹשׁ שְׁמוֹ מָרוֹם וְקָדוֹשׁ אֶשְׁכּוֹן וְאֶת־דַּכָּא וּשְׁפַל־רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים׃ | 24.16. From the uttermost part of the earth have we heard songs: ‘Glory to the righteous.’ But I say: I waste away, I waste away, woe is me! The treacherous deal treacherously; Yea, the treacherous deal very treacherously." 37.16. ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth." 37.17. Incline Thine ear, O LORD, and hear; open Thine eyes, O LORD, and see; and hear all the words of Sennacherib, who hath sent to taunt the living God." 37.18. of a truth, LORD, the kings of Assyria have laid waste all the countries, and their land," 37.19. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them." 37.20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the LORD, even Thou only.’" 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God." 44.7. And who, as I, can proclaim— Let him declare it, and set it in order for Me— Since I appointed the ancient people? And the things that are coming, and that shall come to pass, let them declare." 46.9. Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;" 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;" 46.11. Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it." 57.15. For thus saith the High and Lofty One That inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, With him also that is of a contrite and humble spirit, To revive the spirit of the humble, And to revive the heart of the contrite ones." |
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17. Hebrew Bible, Jeremiah, 7.12 (8th cent. BCE - 5th cent. BCE)
| 7.12. כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃ | 7.12. For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel." |
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18. Hebrew Bible, Joshua, 6.20, 15.18, 24.5-24.7 (8th cent. BCE - 5th cent. BCE)
| 15.18. וַיְהִי בְּבוֹאָהּ וַתְּסִיתֵהוּ לִשְׁאוֹל מֵאֵת־אָבִיהָ שָׂדֶה וַתִּצְנַח מֵעַל הַחֲמוֹר וַיֹּאמֶר־לָהּ כָּלֵב מַה־לָּךְ׃ 24.5. וָאֶשְׁלַח אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וָאֶגֹּף אֶת־מִצְרַיִם כַּאֲשֶׁר עָשִׂיתִי בְּקִרְבּוֹ וְאַחַר הוֹצֵאתִי אֶתְכֶם׃ 24.6. וָאוֹצִיא אֶת־אֲבוֹתֵיכֶם מִמִּצְרַיִם וַתָּבֹאוּ הַיָּמָּה וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵי אֲבוֹתֵיכֶם בְּרֶכֶב וּבְפָרָשִׁים יַם־סוּף׃ 24.7. וַיִּצְעֲקוּ אֶל־יְהוָה וַיָּשֶׂם מַאֲפֵל בֵּינֵיכֶם וּבֵין הַמִּצְרִים וַיָּבֵא עָלָיו אֶת־הַיָּם וַיְכַסֵּהוּ וַתִּרְאֶינָה עֵינֵיכֶם אֵת אֲשֶׁר־עָשִׂיתִי בְּמִצְרָיִם וַתֵּשְׁבוּ בַמִּדְבָּר יָמִים רַבִּים׃ | 6.20. So the people shouted, and [the priests] blew with the horns. And it came to pass, when the people heard the sound of the horn, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city." 15.18. And it came to pass, when she came unto him, that she persuaded him to ask of her father a field; and she alighted from off her ass; and Caleb said unto her: ‘What wouldest thou?’" 24.5. And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof; and afterward I brought you out." 24.6. And I brought your fathers out of Egypt; and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea." 24.7. And when they cried out unto the LORD, He put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt; and ye dwelt in the wilderness many days." |
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19. Hebrew Bible, Judges, 3.11, 4.4, 4.21, 5.3-5.5, 5.13, 5.19-5.21, 5.24, 5.30-5.31, 6.12, 8.28 (8th cent. BCE - 5th cent. BCE)
| 3.11. וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה וַיָּמָת עָתְנִיאֵל בֶּן־קְנַז׃ 4.4. וּדְבוֹרָה אִשָּׁה נְבִיאָה אֵשֶׁת לַפִּידוֹת הִיא שֹׁפְטָה אֶת־יִשְׂרָאֵל בָּעֵת הַהִיא׃ 4.21. וַתִּקַּח יָעֵל אֵשֶׁת־חֶבֶר אֶת־יְתַד הָאֹהֶל וַתָּשֶׂם אֶת־הַמַּקֶּבֶת בְּיָדָהּ וַתָּבוֹא אֵלָיו בַּלָּאט וַתִּתְקַע אֶת־הַיָּתֵד בְּרַקָּתוֹ וַתִּצְנַח בָּאָרֶץ וְהוּא־נִרְדָּם וַיָּעַף וַיָּמֹת׃ 5.3. שִׁמְעוּ מְלָכִים הַאֲזִינוּ רֹזְנִים אָנֹכִי לַיהוָה אָנֹכִי אָשִׁירָה אֲזַמֵּר לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 5.3. הֲלֹא יִמְצְאוּ יְחַלְּקוּ שָׁלָל רַחַם רַחֲמָתַיִם לְרֹאשׁ גֶּבֶר שְׁלַל צְבָעִים לְסִיסְרָא שְׁלַל צְבָעִים רִקְמָה צֶבַע רִקְמָתַיִם לְצַוְּארֵי שָׁלָל׃ 5.4. יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם׃ 5.5. הָרִים נָזְלוּ מִפְּנֵי יְהוָה זֶה סִינַי מִפְּנֵי יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 5.13. אָז יְרַד שָׂרִיד לְאַדִּירִים עָם יְהוָה יְרַד־לִי בַּגִּבּוֹרִים׃ 5.19. בָּאוּ מְלָכִים נִלְחָמוּ אָז נִלְחֲמוּ מַלְכֵי כְנַעַן בְּתַעְנַךְ עַל־מֵי מְגִדּוֹ בֶּצַע כֶּסֶף לֹא לָקָחוּ׃ 5.21. נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז׃ 5.24. תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ׃ 5.31. כֵּן יֹאבְדוּ כָל־אוֹיְבֶיךָ יְהוָה וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה׃ 6.12. וַיֵּרָא אֵלָיו מַלְּאַךְ יְהוָה וַיֹּאמֶר אֵלָיו יְהוָה עִמְּךָ גִּבּוֹר הֶחָיִל׃ 8.28. וַיִּכָּנַע מִדְיָן לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא יָסְפוּ לָשֵׂאת רֹאשָׁם וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בִּימֵי גִדְעוֹן׃ | 3.11. And the land was quiet for forty years. And ῾Otni᾽el the son of Qenaz died." 4.4. And Devora, a prophetess, the wife of Lappidot, she judged Yisra᾽el at that time." 4.21. Then Ya᾽el Ĥever’s wife took a tent peg, and took a hammer in her hand, and went softly to him, and drove the tent peg into his temple, and fastened it to the ground: for he was fast asleep and weary. So he died." 5.3. Hear, O kings; give ear, O princes; I will sing to the Lord; I will intone a melody to the God of Yisra᾽el." 5.4. Lord, when Thou didst go out of Se῾ir, when Thou didst march out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water." 5.5. The mountains melted from before the Lord, that Sinay before the Lord God of Yisra᾽el." 5.13. Then he made a remt have dominion over the nobles of the people: the Lord made me have dominion over the mighty ones." 5.19. The kings came and fought, then fought the kings of Kena῾an in Ta῾nakh by the waters of Megiddo; they took no gain of silver." 5.20. They fought from heaven; the stars in their courses fought against Sisera." 5.21. The wadi of Qishon swept them away, that ancient brook, the brook of Qishon. O my soul, march on in strength." 5.24. Blessed above women is Ya᾽el the wife of Ĥever the Qenite, blessed is she more than women in the tent." 5.30. Have they not found booty? have they not divided the prey; to every man a damsel or two; to Sisera a booty of divers colours, a plunder of many coloured needlework, dyed double worked garments for the necks of the spoilers." 5.31. So let all Thy enemies perish, O Lord: but let them that love him be as the sun when it comes out in its might. And the land was quiet for forty years." 6.12. And the angel of the Lord appeared to him, and said to him, The Lord is with thee, thou mighty man of valour." 8.28. Thus was Midyan subdued before the children of Yisra᾽el, so that they lifted up their heads no more. And the country was in quietness for forty years in the days of Gid῾on." |
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20. Hebrew Bible, Ezekiel, 23.38, 47.10 (6th cent. BCE - 5th cent. BCE)
| 23.38. עוֹד זֹאת עָשׂוּ לִי טִמְּאוּ אֶת־מִקְדָּשִׁי בַּיּוֹם הַהוּא וְאֶת־שַׁבְּתוֹתַי חִלֵּלוּ׃ | 23.38. Moreover this they have done unto Me: they have defiled My sanctuary in the same day, and have profaned My sabbaths." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." |
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21. Hebrew Bible, 2 Chronicles, 6.20, 13.6, 13.12, 13.14, 14.8-14.12, 20.2, 20.5-20.12, 20.14-20.17, 20.20-20.22, 20.26-20.27, 32.8 (5th cent. BCE - 3rd cent. BCE)
| 13.6. וַיָּקָם יָרָבְעָם בֶּן־נְבָט עֶבֶד שְׁלֹמֹה בֶן־דָּוִיד וַיִּמְרֹד עַל־אֲדֹנָיו׃ 13.12. וְהִנֵּה עִמָּנוּ בָרֹאשׁ הָאֱלֹהִים וְכֹהֲנָיו וַחֲצֹצְרוֹת הַתְּרוּעָה לְהָרִיעַ עֲלֵיכֶם בְּנֵי יִשְׂרָאֵל אַל־תִּלָּחֲמוּ עִם־יְהוָה אֱלֹהֵי־אֲבֹתֵיכֶם כִּי־לֹא תַצְלִיחוּ׃ 13.14. וַיִּפְנוּ יְהוּדָה וְהִנֵּה לָהֶם הַמִּלְחָמָה פָּנִים וְאָחוֹר וַיִּצְעֲקוּ לַיהוָה וְהַכֹּהֲנִים מחצצרים [מַחְצְרִים] בַּחֲצֹצְרוֹת׃ 14.8. וַיֵּצֵא אֲלֵיהֶם זֶרַח הַכּוּשִׁי בְּחַיִל אֶלֶף אֲלָפִים וּמַרְכָּבוֹת שְׁלֹשׁ מֵאוֹת וַיָּבֹא עַד־מָרֵשָׁה׃ 14.9. וַיֵּצֵא אָסָא לְפָנָיו וַיַּעַרְכוּ מִלְחָמָה בְּגֵיא צְפַתָה לְמָרֵשָׁה׃ 14.11. וַיִּגֹּף יְהוָה אֶת־הַכּוּשִׁים לִפְנֵי אָסָא וְלִפְנֵי יְהוּדָה וַיָּנֻסוּ הַכּוּשִׁים׃ 14.12. וַיִּרְדְּפֵם אָסָא וְהָעָם אֲשֶׁר־עִמּוֹ עַד־לִגְרָר וַיִּפֹּל מִכּוּשִׁים לְאֵין לָהֶם מִחְיָה כִּי־נִשְׁבְּרוּ לִפְנֵי־יְהוָה וְלִפְנֵי מַחֲנֵהוּ וַיִּשְׂאוּ שָׁלָל הַרְבֵּה מְאֹד׃ 20.2. וַיָּבֹאוּ וַיַּגִּידוּ לִיהוֹשָׁפָט לֵאמֹר בָּא עָלֶיךָ הָמוֹן רָב מֵעֵבֶר לַיָּם מֵאֲרָם וְהִנָּם בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי׃ 20.2. וַיַּשְׁכִּימוּ בַבֹּקֶר וַיֵּצְאוּ לְמִדְבַּר תְּקוֹעַ וּבְצֵאתָם עָמַד יְהוֹשָׁפָט וַיֹּאמֶר שְׁמָעוּנִי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ׃ 20.5. וַיַּעֲמֹד יְהוֹשָׁפָט בִּקְהַל יְהוּדָה וִירוּשָׁלִַם בְּבֵית יְהוָה לִפְנֵי הֶחָצֵר הַחֲדָשָׁה׃ 20.6. וַיֹּאמַר יְהוָה אֱלֹהֵי אֲבֹתֵינוּ הֲלֹא אַתָּה־הוּא אֱלֹהִים בַּשָּׁמַיִם וְאַתָּה מוֹשֵׁל בְּכֹל מַמְלְכוֹת הַגּוֹיִם וּבְיָדְךָ כֹּחַ וּגְבוּרָה וְאֵין עִמְּךָ לְהִתְיַצֵּב׃ 20.7. הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ 20.8. וַיֵּשְׁבוּ־בָהּ וַיִּבְנוּ לְךָ בָּהּ מִקְדָּשׁ לְשִׁמְךָ לֵאמֹר׃ 20.9. אִם־תָּבוֹא עָלֵינוּ רָעָה חֶרֶב שְׁפוֹט וְדֶבֶר וְרָעָב נַעַמְדָה לִפְנֵי הַבַּיִת הַזֶּה וּלְפָנֶיךָ כִּי שִׁמְךָ בַּבַּיִת הַזֶּה וְנִזְעַק אֵלֶיךָ מִצָּרָתֵנוּ וְתִשְׁמַע וְתוֹשִׁיעַ׃ 20.11. וְהִנֵּה־הֵם גֹּמְלִים עָלֵינוּ לָבוֹא לְגָרְשֵׁנוּ מִיְּרֻשָּׁתְךָ אֲשֶׁר הוֹרַשְׁתָּנוּ׃ 20.12. אֱלֹהֵינוּ הֲלֹא תִשְׁפָּט־בָּם כִּי אֵין בָּנוּ כֹּחַ לִפְנֵי הֶהָמוֹן הָרָב הַזֶּה הַבָּא עָלֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה־נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ׃ 20.14. וְיַחֲזִיאֵל בֶּן־זְכַרְיָהוּ בֶּן־בְּנָיָה בֶּן־יְעִיאֵל בֶּן־מַתַּנְיָה הַלֵּוִי מִן־בְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ יְהוָה בְּתוֹךְ הַקָּהָל׃ 20.15. וַיֹּאמֶר הַקְשִׁיבוּ כָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם וְהַמֶּלֶךְ יְהוֹשָׁפָט כֹּה־אָמַר יְהוָה לָכֶם אַתֶּם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי הֶהָמוֹן הָרָב הַזֶּה כִּי לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים׃ 20.16. מָחָר רְדוּ עֲלֵיהֶם הִנָּם עֹלִים בְּמַעֲלֵה הַצִּיץ וּמְצָאתֶם אֹתָם בְּסוֹף הַנַּחַל פְּנֵי מִדְבַּר יְרוּאֵל׃ 20.17. לֹא לָכֶם לְהִלָּחֵם בָּזֹאת הִתְיַצְּבוּ עִמְדוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה עִמָּכֶם יְהוּדָה וִירוּשָׁלִַם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מָחָר צְאוּ לִפְנֵיהֶם וַיהוָה עִמָּכֶם׃ 20.21. וַיִּוָּעַץ אֶל־הָעָם וַיַּעֲמֵד מְשֹׁרֲרִים לַיהוָה וּמְהַלְלִים לְהַדְרַת־קֹדֶשׁ בְּצֵאת לִפְנֵי הֶחָלוּץ וְאֹמְרִים הוֹדוּ לַיהוָה כִּי לְעוֹלָם חַסְדּוֹ׃ 20.22. וּבְעֵת הֵחֵלּוּ בְרִנָּה וּתְהִלָּה נָתַן יְהוָה מְאָרְבִים עַל־בְּנֵי עַמּוֹן מוֹאָב וְהַר־שֵׂעִיר הַבָּאִים לִיהוּדָה וַיִּנָּגֵפוּ׃ 20.26. וּבַיּוֹם הָרְבִעִי נִקְהֲלוּ לְעֵמֶק בְּרָכָה כִּי־שָׁם בֵּרֲכוּ אֶת־יְהוָה עַל־כֵּן קָרְאוּ אֶת־שֵׁם הַמָּקוֹם הַהוּא עֵמֶק בְּרָכָה עַד־הַיּוֹם׃ 20.27. וַיָּשֻׁבוּ כָּל־אִישׁ יְהוּדָה וִירוּשָׁלִַם וִיהוֹשָׁפָט בְּרֹאשָׁם לָשׁוּב אֶל־יְרוּשָׁלִַם בְּשִׂמְחָה כִּי־שִׂמְּחָם יְהוָה מֵאוֹיְבֵיהֶם׃ 32.8. עִמּוֹ זְרוֹעַ בָּשָׂר וְעִמָּנוּ יְהוָה אֱלֹהֵינוּ לְעָזְרֵנוּ וּלְהִלָּחֵם מִלְחֲמֹתֵנוּ וַיִּסָּמְכוּ הָעָם עַל־דִּבְרֵי יְחִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה׃ | 6.20. that Thine eyes may be open toward this house day and night, even toward the place whereof Thou hast said that thou wouldest put Thy name there; to hearken unto the prayer which Thy servant shall pray toward this place." 13.6. Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his lord." 13.12. And, behold, God is with us at our head, and His priests with the trumpets of alarm to sound an alarm against you. O children of Israel, fight ye not against the LORD, the God of your fathers; for ye shall not prosper.’" 13.14. And when Judah looked back, behold, the battle was before and behind them; and they cried unto the LORD, and the priests sounded with the trumpets." 14.8. And there came out against them Zerah the Ethiopian with an army of a thousand thousand, and three hundred chariots; and he came unto Mareshah." 14.9. Then Asa went out to meet him, and they set the battle in array in the valley of Zephath at Mareshah." 14.10. And Asa cried unto the LORD his God, and said: ‘LORD, there is none beside Thee to help, between the mighty and him that hath no strength; help us, O LORD our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the LORD our God; let not man prevail against Thee.’" 14.11. So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled." 14.12. And Asa and the people that were with him pursued them unto Gerar; and there fell of the Ethiopians so that none remained alive; for they were shattered before the LORD, and before His host; and they carried away very much booty." 20.2. Then there came some that told Jehoshaphat, saying: ‘There cometh a great multitude against thee from beyond the sea from Aram; and, behold, they are in Hazazon-tamar’—the same is En-gedi." 20.5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court;" 20.6. and he said: ‘O LORD, the God of our fathers, art not Thou alone God in heaven? and art not Thou ruler over all the kingdoms of the nations? and in Thy hand is power and might, so that none is able to withstand Thee." 20.7. Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?" 20.8. And they dwelt therein, and have built Thee a sanctuary therein for Thy name, saying:" 20.9. If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before Thee—for Thy name is in this house—and cry unto Thee in our affliction, and Thou wilt hear and save." 20.10. And now, behold, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;" 20.11. behold, they render unto us [evil], to come to cast us out of Thy possession, which Thou hast given us to inherit." 20.12. O our God, wilt Thou not execute judgment on them? for we have no might against this great multitude that cometh against us; neither know we what to do; but our eyes are upon Thee.’" 20.14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of the LORD in the midst of the congregation;" 20.15. and he said: ‘Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: thus saith the LORD unto you: Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God’s." 20.16. To-morrow go ye down against them; behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel." 20.17. Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem; fear not, nor be dismayed; to-morrow go out against them; for the LORD is with you.’" 20.20. And they rose early in the morning, and went forth into the wilderness of Tekoa; and as they went forth, Jehoshaphat stood and said: ‘Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the LORD your God, so shall ye be established; believe His prophets, so shall ye prosper.’" 20.21. And when he had taken counsel with the people, he appointed them that should sing unto the LORD, and praise in the beauty of holiness, as they went out before the army, and say: ‘Give thanks unto the LORD, for His mercy endureth for ever.’" 20.22. And when they began to sing and to praise, the LORD set liers-in-wait against the children of Ammon, Moab, and mount Seir, that were come against Judah; and they were smitten." 20.26. And on the fourth day they assembled themselves in the valley of Beracah; for there they blessed the LORD; therefore the name of that place was called The valley of Beracah, unto this day." 20.27. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go back to Jerusalem with joy; for the LORD had made them to rejoice over their enemies." 32.8. with him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles.’ And the people rested themselves upon the words of Hezekiah king of Judah." |
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22. Hebrew Bible, Ezra, 9.5-9.15 (5th cent. BCE - 4th cent. BCE)
| 9.5. וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וּבְקָרְעִי בִגְדִי וּמְעִילִי וָאֶכְרְעָה עַל־בִּרְכַּי וָאֶפְרְשָׂה כַפַּי אֶל־יְהוָה אֱלֹהָי׃ 9.6. וָאֹמְרָה אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ כִּי עֲוֺנֹתֵינוּ רָבוּ לְמַעְלָה רֹּאשׁ וְאַשְׁמָתֵנוּ גָדְלָה עַד לַשָּׁמָיִם׃ 9.7. מִימֵי אֲבֹתֵינוּ אֲנַחְנוּ בְּאַשְׁמָה גְדֹלָה עַד הַיּוֹם הַזֶּה וּבַעֲוֺנֹתֵינוּ נִתַּנּוּ אֲנַחְנוּ מְלָכֵינוּ כֹהֲנֵינוּ בְּיַד מַלְכֵי הָאֲרָצוֹת בַּחֶרֶב בַּשְּׁבִי וּבַבִּזָּה וּבְבֹשֶׁת פָּנִים כְּהַיּוֹם הַזֶּה׃ 9.8. וְעַתָּה כִּמְעַט־רֶגַע הָיְתָה תְחִנָּה מֵאֵת יְהוָה אֱלֹהֵינוּ לְהַשְׁאִיר לָנוּ פְּלֵיטָה וְלָתֶת־לָנוּ יָתֵד בִּמְקוֹם קָדְשׁוֹ לְהָאִיר עֵינֵינוּ אֱלֹהֵינוּ וּלְתִתֵּנוּ מִחְיָה מְעַט בְּעַבְדֻתֵנוּ׃ 9.9. כִּי־עֲבָדִים אֲנַחְנוּ וּבְעַבְדֻתֵנוּ לֹא עֲזָבָנוּ אֱלֹהֵינוּ וַיַּט־עָלֵינוּ חֶסֶד לִפְנֵי מַלְכֵי פָרַס לָתֶת־לָנוּ מִחְיָה לְרוֹמֵם אֶת־בֵּית אֱלֹהֵינוּ וּלְהַעֲמִיד אֶת־חָרְבֹתָיו וְלָתֶת־לָנוּ גָדֵר בִּיהוּדָה וּבִירוּשָׁלִָם׃ 9.11. אֲשֶׁר צִוִּיתָ בְּיַד עֲבָדֶיךָ הַנְּבִיאִים לֵאמֹר הָאָרֶץ אֲשֶׁר אַתֶּם בָּאִים לְרִשְׁתָּהּ אֶרֶץ נִדָּה הִיא בְּנִדַּת עַמֵּי הָאֲרָצוֹת בְּתוֹעֲבֹתֵיהֶם אֲשֶׁר מִלְאוּהָ מִפֶּה אֶל־פֶּה בְּטֻמְאָתָם׃ 9.12. וְעַתָּה בְּנוֹתֵיכֶם אַל־תִּתְּנוּ לִבְנֵיהֶם וּבְנֹתֵיהֶם אַל־תִּשְׂאוּ לִבְנֵיכֶם וְלֹא־תִדְרְשׁוּ שְׁלֹמָם וְטוֹבָתָם עַד־עוֹלָם לְמַעַן תֶּחֶזְקוּ וַאֲכַלְתֶּם אֶת־טוּב הָאָרֶץ וְהוֹרַשְׁתֶּם לִבְנֵיכֶם עַד־עוֹלָם׃ 9.13. וְאַחֲרֵי כָּל־הַבָּא עָלֵינוּ בְּמַעֲשֵׂינוּ הָרָעִים וּבְאַשְׁמָתֵנוּ הַגְּדֹלָה כִּי אַתָּה אֱלֹהֵינוּ חָשַׂכְתָּ לְמַטָּה מֵעֲוֺנֵנוּ וְנָתַתָּה לָּנוּ פְּלֵיטָה כָּזֹאת׃ 9.14. הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃ 9.15. יְהוָה אֱלֹהֵי יִשְׂרָאֵל צַדִּיק אַתָּה כִּי־נִשְׁאַרְנוּ פְלֵיטָה כְּהַיּוֹם הַזֶּה הִנְנוּ לְפָנֶיךָ בְּאַשְׁמָתֵינוּ כִּי אֵין לַעֲמוֹד לְפָנֶיךָ עַל־זֹאת׃ | 9.5. And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;" 9.6. and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens." 9.7. Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day." 9.8. And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage." 9.9. For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a fence in Judah and in Jerusalem." 9.10. And now, O our God, what shall we say after this? for we have forsaken Thy commandments," 9.11. which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness." 9.12. Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever." 9.13. And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt," 9.14. shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?" 9.15. O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’" |
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23. Hebrew Bible, Nehemiah, 1.5-1.11, 6.14, 8.6, 9.6-9.37 (5th cent. BCE - 4th cent. BCE)
| 1.5. וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 1.6. תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת וְעֵינֶיךָ פְתֻוּחוֹת לִשְׁמֹעַ אֶל־תְּפִלַּת עַבְדְּךָ אֲשֶׁר אָנֹכִי מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם יוֹמָם וָלַיְלָה עַל־בְּנֵי יִשְׂרָאֵל עֲבָדֶיךָ וּמִתְוַדֶּה עַל־חַטֹּאות בְּנֵי־יִשְׂרָאֵל אֲשֶׁר חָטָאנוּ לָךְ וַאֲנִי וּבֵית־אָבִי חָטָאנוּ׃ 1.7. חֲבֹל חָבַלְנוּ לָךְ וְלֹא־שָׁמַרְנוּ אֶת־הַמִּצְוֺת וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדֶּךָ׃ 1.8. זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃ 1.9. וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים [וַהֲבִיאוֹתִים] אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃ 1.11. אָנָּא אֲדֹנָי תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּפִלַּת עֲבָדֶיךָ הַחֲפֵצִים לְיִרְאָה אֶת־שְׁמֶךָ וְהַצְלִיחָה־נָּא לְעַבְדְּךָ הַיּוֹם וּתְנֵהוּ לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּלֶךְ׃ 6.14. זָכְרָה אֱלֹהַי לְטוֹבִיָּה וּלְסַנְבַלַּט כְּמַעֲשָׂיו אֵלֶּה וְגַם לְנוֹעַדְיָה הַנְּבִיאָה וּלְיֶתֶר הַנְּבִיאִים אֲשֶׁר הָיוּ מְיָרְאִים אוֹתִי׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.7. אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8. וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9. וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃ 9.11. וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12. וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13. וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14. וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15. וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16. וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17. וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד [חֶסֶד] וְלֹא עֲזַבְתָּם׃ 9.18. אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19. וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21. וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ 9.22. וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ 9.23. וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24. וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25. וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26. וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28. וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29. וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31. וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32. וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33. וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34. וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35. וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36. הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37. וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃ | 1.5. and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments;" 1.6. let Thine ear now be attentive, and Thine eyes open, that Thou mayest hearken unto the prayer of Thy servant, which I pray before Thee at this time, day and night, for the children of Israel Thy servants, while I confess the sins of the children of Israel, which we have sinned against Thee; yea, I and my father’s house have sinned." 1.7. We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the ordices which Thou didst command Thy servant Moses." 1.8. Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples;" 1.9. but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there." 1.10. Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand." 1.11. O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who delight to fear Thy name; and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man.’ Now I was cupbearer to the king." 6.14. Remember, O my God, Tobiah and Sanballat according to these their works, and also the prophetess Noadiah, and the rest of the prophets, that would have me put in fear." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground." 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee." 9.7. Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham;" 9.8. and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous;" 9.9. And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea;" 9.10. and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day." 9.11. And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters." 9.12. Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go." 9.13. Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;" 9.14. and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant;" 9.15. and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them." 9.16. But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments," 9.17. and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not." 9.18. Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;" 9.19. yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go." 9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst." 9.21. Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not." 9.22. Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan." 9.23. Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it." 9.24. So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would." 9.25. And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness." 9.26. Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations." 9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries." 9.28. But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;" 9.29. and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear." 9.30. Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands." 9.31. Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God." 9.32. Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day." 9.33. Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly;" 9.34. neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them." 9.35. For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works." 9.36. Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it." 9.37. And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’" |
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24. Anon., 1 Enoch, 5.8, 25.1-25.7, 96.5, 100.7-100.8, 103.1, 103.14-103.15, 108.9 (3rd cent. BCE - 2nd cent. BCE)
| 5.8. And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble. 25.1. And he said unto me: 'Enoch, why dost thou ask me regarding the fragrance of the tree 25.2. and why dost thou wish to learn the truth' Then I answered him saying: 'I wish to 25.3. know about everything, but especially about this tree.' And he answered saying: 'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit 25.4. the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation 25.5. for ever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King. 25.6. Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.' 25.7. Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them. 96.5. Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. 100.7. 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. 100.8. 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. 103.1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 103.1. And we have been destroyed and have not found any to help us even with a word: We have been tortured [and destroyed], and not hoped to see life from day to day. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us. |
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25. Anon., Jubilees, 25.13-25.14, 50.12-50.13 (2nd cent. BCE - 2nd cent. BCE)
| 25.13. And, despite all that he hath commanded me, these two and twenty years my brother hath striven with me, and spoken frequently to me and said: 'My brother, take to wife a sister of my two wives'; 25.14. but I refuse to do as he hath done. I swear before thee, mother, that all the days of my life I will not take me a wife from the daughters of the seed of Canaan, and I will not act wickedly as my brother hath done. 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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26. Hebrew Bible, Daniel, 3.17-3.18, 9.3-9.20 (2nd cent. BCE - 2nd cent. BCE)
| 3.17. הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃ 3.18. וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃ 9.3. וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר׃ 9.4. וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 9.5. חָטָאנוּ וְעָוִינוּ והרשענו [הִרְשַׁעְנוּ] וּמָרָדְנוּ וְסוֹר מִמִּצְוֺתֶךָ וּמִמִּשְׁפָּטֶיךָ׃ 9.6. וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ׃ 9.7. לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ׃ 9.8. יְהוָה לָנוּ בֹּשֶׁת הַפָּנִים לִמְלָכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ אֲשֶׁר חָטָאנוּ לָךְ׃ 9.9. לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת כִּי מָרַדְנוּ בּוֹ׃ 9.11. וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃ 9.12. וַיָּקֶם אֶת־דבריו [דְּבָרוֹ ] אֲשֶׁר־דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שְׁפָטוּנוּ לְהָבִיא עָלֵינוּ רָעָה גְדֹלָה אֲשֶׁר לֹא־נֶעֶשְׂתָה תַּחַת כָּל־הַשָּׁמַיִם כַּאֲשֶׁר נֶעֶשְׂתָה בִּירוּשָׁלִָם׃ 9.13. כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃ 9.14. וַיִּשְׁקֹד יְהוָה עַל־הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי־צַדִּיק יְהוָה אֱלֹהֵינוּ עַל־כָּל־מַעֲשָׂיו אֲשֶׁר עָשָׂה וְלֹא שָׁמַעְנוּ בְּקֹלוֹ׃ 9.15. וְעַתָּה אֲדֹנָי אֱלֹהֵינוּ אֲשֶׁר הוֹצֵאתָ אֶת־עַמְּךָ מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה וַתַּעַשׂ־לְךָ שֵׁם כַּיּוֹם הַזֶּה חָטָאנוּ רָשָׁעְנוּ׃ 9.16. אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב־נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלִַם הַר־קָדְשֶׁךָ כִּי בַחֲטָאֵינוּ וּבַעֲוֺנוֹת אֲבֹתֵינוּ יְרוּשָׁלִַם וְעַמְּךָ לְחֶרְפָּה לְכָל־סְבִיבֹתֵינוּ׃ 9.17. וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃ 9.18. הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה [פְּקַח] עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃ 9.19. אֲדֹנָי שְׁמָעָה אֲדֹנָי סְלָחָה אֲדֹנָי הַקֲשִׁיבָה וַעֲשֵׂה אַל־תְּאַחַר לְמַעֲנְךָ אֱלֹהַי כִּי־שִׁמְךָ נִקְרָא עַל־עִירְךָ וְעַל־עַמֶּךָ׃ | 3.17. If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king." 3.18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’" 9.3. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes." 9.4. And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments," 9.5. we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordices;" 9.6. neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land." 9.7. Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee." 9.8. O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee." 9.9. To the Lord our God belong compassions and forgivenesses; for we have rebelled against Him;" 9.10. neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. ." 9.11. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him." 9.12. And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem." 9.13. As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth." 9.14. And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice." 9.15. And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly." 9.16. O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us." 9.17. Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake." 9.18. O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions." 9.19. O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’" 9.20. And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;" |
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27. Septuagint, 1 Maccabees, 1.44-1.47, 2.12, 2.39-2.41, 3.3, 3.7, 3.17-3.19, 3.42-3.54, 3.60, 4.9, 4.38, 4.45, 7.46 (2nd cent. BCE - 2nd cent. BCE)
| 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 2.12. And behold, our holy place, our beauty,and our glory have been laid waste;the Gentiles have profaned it. 2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth. 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. 3.3. He extended the glory of his people. Like a giant he put on his breastplate;he girded on his armor of war and waged battles,protecting the host by his sword. 3.7. He embittered many kings,but he made Jacob glad by his deeds,and his memory is blessed for ever. 3.17. But when they saw the army coming to meet them, they said to Judas, "How can we, few as we are, fight against so great and strong a multitude? And we are faint, for we have eaten nothing today. 3.18. Judas replied, "It is easy for many to be hemmed in by few, for in the sight of Heaven there is no difference between saving by many or by few. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.42. Now Judas and his brothers saw that misfortunes had increased and that the forces were encamped in their territory. They also learned what the king had commanded to do to the people to cause their final destruction. 3.43. But they said to one another, "Let us repair the destruction of our people, and fight for our people and the sanctuary. 3.44. And the congregation assembled to be ready for battle, and to pray and ask for mercy and compassion. 3.45. Jerusalem was uninhabited like a wilderness;not one of her children went in or out. The sanctuary was trampled down,and the sons of aliens held the citadel;it was a lodging place for the Gentiles. Joy was taken from Jacob;the flute and the harp ceased to play. 3.46. So they assembled and went to Mizpah, opposite Jerusalem, because Israel formerly had a place of prayer in Mizpah. 3.47. They fasted that day, put on sackcloth and sprinkled ashes on their heads, and rent their clothes. 3.48. And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols. 3.49. They also brought the garments of the priesthood and the first fruits and the tithes, and they stirred up the Nazirites who had completed their days; 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.51. Thy sanctuary is trampled down and profaned,and thy priests mourn in humiliation. 3.52. And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us. 3.53. How will we be able to withstand them,if thou dost not help us? 3.54. Then they sounded the trumpets and gave a loud shout. 3.60. But as his will in heaven may be, so he will do. 4.9. Remember how our fathers were saved at the Red Sea, when Pharaoh with his forces pursued them. 4.38. And they saw the sanctuary desolate, the altar profaned, and the gates burned. In the courts they saw bushes sprung up as in a thicket, or as on one of the mountains. They saw also the chambers of the priests in ruins. 4.45. And they thought it best to tear it down, lest it bring reproach upon them, for the Gentiles had defiled it. So they tore down the altar 7.46. And men came out of all the villages of Judea round about, and they out-flanked the enemy and drove them back to their pursuers, so that they all fell by the sword; not even one of them was left. |
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28. Septuagint, 2 Maccabees, 2.2, 3.10, 11.4, 15.23 (2nd cent. BCE - 2nd cent. BCE)
| 2.2. and that the prophet after giving them the law instructed those who were being deported not to forget the commandments of the Lord, nor to be led astray in their thoughts upon seeing the gold and silver statues and their adornment.' 3.10. The high priest explained that there were some deposits belonging to widows and orphans,' 11.4. He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.' 15.23. So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.' |
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29. Septuagint, Ecclesiasticus (Siracides), 3.8, 10.14, 11.12, 11.17, 11.22, 12.2, 12.4, 13.17, 16.13, 33.14, 35.17-35.19, 36.17, 37.12 (2nd cent. BCE - 2nd cent. BCE)
| 3.8. Honor your father by word and deed,that a blessing from him may come upon you. 10.14. The Lord has cast down the thrones of rulers,and has seated the lowly in their place. 10.14. Good things and bad, life and death,poverty and wealth, come from the Lord. 12.2. Do good to a godly man, and you will be repaid -- if not by him, certainly by the Most High. 12.4. Give to the godly man, but do not help the sinner. 13.17. What fellowship has a wolf with a lamb?No more has a sinner with a godly man. 16.13. The sinner will not escape with his plunder,and the patience of the godly will not be frustrated. 33.14. Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly. 35.17. The prayer of the humble pierces the clouds,and he will not be consoled until it reaches the Lord;he will not desist until the Most High visits him,and does justice for the righteous, and executes judgment. 35.18. And the Lord will not delay,neither will he be patient with them,till he crushes the loins of the unmerciful and repays vengeance on the nations;till he takes away the multitude of the insolent,and breaks the scepters of the unrighteous; 35.19. till he repays the man according to his deeds,and the works of men according to their devices;till he judges the case of his people and makes them rejoice in his mercy. 36.17. Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages. 37.12. But stay constantly with a godly man whom you know to be a keeper of the commandments,whose soul is in accord with your soul,and who will sorrow with you if you fail. |
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30. Septuagint, Judith, 1.1, 2.3-2.4, 2.6, 2.9, 2.15, 3.8, 4.1, 4.9-4.15, 5.3, 5.5-5.21, 5.23, 6.19, 7.4, 7.19-7.21, 7.25, 7.27-7.31, 8.1-8.2, 8.4, 8.6, 8.8, 8.11-8.33, 9.1-9.10, 9.12-9.14, 10.3-10.5, 10.7-10.8, 10.12, 11.5, 11.7, 11.10-11.13, 11.17, 11.22-11.23, 12.1-12.4, 12.7-12.9, 12.12, 13.4-13.9, 13.11, 13.14-13.16, 13.18, 13.20, 14.1-14.2, 14.7-14.8, 14.10, 14.15-14.16, 14.18, 15.1-15.7, 15.9-15.10, 15.12-15.13, 16.1-16.17, 16.19, 16.23 (2nd cent. BCE - 0th cent. CE)
| 1.1. In the twelfth year of the reign of Nebuchadnezzar, who ruled over the Assyrians in the great city of Nineveh, in the days of Arphaxad, who ruled over the Medes in Ecbatana -- 2.3. and it was decided that every one who had not obeyed his command should be destroyed. 2.4. When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him 2.6. Go and attack the whole west country, because they disobeyed my orders. 2.9. and I will lead them away captive to the ends of the whole earth. 2.15. and mustered the picked troops by divisions as his lord had ordered him to do, one hundred and twenty thousand of them, together with twelve thousand archers on horseback 3.8. And he demolished all their shrines and cut down their sacred groves; for it had been given to him to destroy all the gods of the land, so that all nations should worship Nebuchadnezzar only, and all their tongues and tribes should call upon him as god. 4.1. By this time the people of Israel living in Judea heard of everything that Holofernes, the general of Nebuchadnezzar the king of the Assyrians, had done to the nations, and how he had plundered and destroyed all their temples; 4.9. And every man of Israel cried out to God with great fervor, and they humbled themselves with much fasting. 4.10. They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth. 4.11. And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. 4.12. They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. 4.13. So the Lord heard their prayers and looked upon their affliction; for the people fasted many days throughout Judea and in Jerusalem before the sanctuary of the Lord Almighty. 4.14. And Joakim the high priest and all the priests who stood before the Lord and ministered to the Lord, with their loins girded with sackcloth, offered the continual burnt offerings and the vows and freewill offerings of the people. 4.15. With ashes upon their turbans, they cried out to the Lord with all their might to look with favor upon the whole house of Israel. 5.3. and said to them, "Tell me, you Canaanites, what people is this that lives in the hill country? What cities do they inhabit? How large is their army, and in what does their power or strength consist? Who rules over them as king, leading their army? 5.5. Then Achior, the leader of all the Ammonites, said to him, "Let my lord now hear a word from the mouth of your servant, and I will tell you the truth about this people that dwells in the nearby mountain district. No falsehood shall come from your servant's mouth. 5.6. This people is descended from the Chaldeans. 5.7. At one time they lived in Mesopotamia, because they would not follow the gods of their fathers who were in Chaldea. 5.8. For they had left the ways of their ancestors, and they worshiped the God of heaven, the God they had come to know; hence they drove them out from the presence of their gods; and they fled to Mesopotamia, and lived there for a long time. 5.9. Then their God commanded them to leave the place where they were living and go to the land of Canaan. There they settled, and prospered, with much gold and silver and very many cattle. 5.10. When a famine spread over Canaan they went down to Egypt and lived there as long as they had food; and there they became a great multitude -- so great that they could not be counted. 5.11. So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them. 5.12. Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. 5.13. Then God dried up the Red Sea before them 5.14. and he led them by the way of Sinai and Kadesh-barnea, and drove out all the people of the wilderness. 5.15. So they lived in the land of the Amorites, and by their might destroyed all the inhabitants of Heshbon; and crossing over the Jordan they took possession of all the hill country. 5.16. And they drove out before them the Canaanites and the Perizzites and the Jebusites and the Shechemites and all the Gergesites, and lived there a long time. 5.17. As long as they did not sin against their God they prospered, for the God who hates iniquity is with them. 5.18. But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies. 5.19. But now they have returned to their God, and have come back from the places to which they were scattered, and have occupied Jerusalem, where their sanctuary is, and have settled in the hill country, because it was uninhabited. 5.20. Now therefore, my master and lord, if there is any unwitting error in this people and they sin against their God and we find out their offense, then we will go up and defeat them. 5.21. But if there is no transgression in their nation, then let my lord pass them by; for their Lord will defend them, and their God will protect them, and we shall be put to shame before the whole world. 5.23. For," they said, "we will not be afraid of the Israelites; they are a people with no strength or power for making war. 6.19. O Lord God of heaven, behold their arrogance, and have pity on the humiliation of our people, and look this day upon the faces of those who are consecrated to thee. 7.4. When the Israelites saw their vast numbers they were greatly terrified, and every one said to his neighbor, "These men will now lick up the face of the whole land; neither the high mountains nor the valleys nor the hills will bear their weight. 7.19. The people of Israel cried out to the Lord their God, for their courage failed, because all their enemies had surrounded them and there was no way of escape from them. 7.20. The whole Assyrian army, their infantry, chariots, and cavalry, surrounded them for thirty-four days, until all the vessels of water belonging to every inhabitant of Bethulia were empty; 7.21. their cisterns were going dry, and they did not have enough water to drink their fill for a single day, because it was measured out to them to drink. 7.25. For now we have no one to help us; God has sold us into their hands, to strew us on the ground before them with thirst and utter destruction. 7.27. For it would be better for us to be captured by them; for we will be slaves, but our lives will be spared, and we shall not witness the death of our babes before our eyes, or see our wives and children draw their last breath. 7.28. We call to witness against you heaven and earth and our God, the Lord of our fathers, who punishes us according to our sins and the sins of our fathers. Let him not do this day the things which we have described! 7.29. Then great and general lamentation arose throughout the assembly, and they cried out to the Lord God with a loud voice. 7.30. And Uzziah said to them, "Have courage, my brothers! Let us hold out for five more days; by that time the Lord our God will restore to us his mercy, for he will not forsake us utterly. 7.31. But if these days pass by, and no help comes for us, I will do what you say. 8.1. At that time Judith heard about these things: she was the daughter of Merari the son of Ox, son of Joseph, son of Oziel, son of Elkiah, son of Aias, son of Gideon, son of Raphaim, son of Ahitub, son of Elijah, son of Hilkiah, son of Eliab, son of Nathanael, son of Salamiel, son of Sarasadai, son of Israel. 8.2. Her husband Manasseh, who belonged to her tribe and family, had died during the barley harvest. 8.4. Judith had lived at home as a widow for three years and four months. 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. 8.8. No one spoke ill of her, for she feared God with great devotion. 8.11. They came to her, and she said to them, "Listen to me, rulers of the people of Bethulia! What you have said to the people today is not right; you have even sworn and pronounced this oath between God and you, promising to surrender the city to our enemies unless the Lord turns and helps us within so many days. 8.12. Who are you, that have put God to the test this day, and are setting yourselves up in the place of God among the sons of men? 8.13. You are putting the Lord Almighty to the test -- but you will never know anything! 8.14. You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. 8.15. For if he does not choose to help us within these five days, he has power to protect us within any time he pleases, or even to destroy us in the presence of our enemies. 8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.17. Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him. 8.18. For never in our generation, nor in these present days, has there been any tribe or family or people or city of ours which worshiped gods made with hands, as was done in days gone by -- 8.19. and that was why our fathers were handed over to the sword, and to be plundered, and so they suffered a great catastrophe before our enemies. 8.20. But we know no other god but him, and therefore we hope that he will not disdain us or any of our nation. 8.21. For if we are captured all Judea will be captured and our sanctuary will be plundered; and he will exact of us the penalty for its desecration. 8.22. And the slaughter of our brethren and the captivity of the land and the desolation of our inheritance -- all this he will bring upon our heads among the Gentiles, wherever we serve as slaves; and we shall be an offense and a reproach in the eyes of those who acquire us. 8.23. For our slavery will not bring us into favor, but the Lord our God will turn it to dishonor. 8.24. Now therefore, brethren, let us set an example to our brethren, for their lives depend upon us, and the sanctuary and the temple and the altar rest upon us. 8.25. In spite of everything let us give thanks to the Lord our God, who is putting us to the test as he did our forefathers. 8.26. Remember what he did with Abraham, and how he tested Isaac, and what happened to Jacob in Mesopotamia in Syria, while he was keeping the sheep of Laban, his mother's brother. 8.27. For he has not tried us with fire, as he did them, to search their hearts, nor has he taken revenge upon us; but the Lord scourges those who draw near to him, in order to admonish them. 8.28. Then Uzziah said to her, "All that you have said has been spoken out of a true heart, and there is no one who can deny your words. 8.29. Today is not the first time your wisdom has been shown, but from the beginning of your life all the people have recognized your understanding, for your heart's disposition is right. 8.30. But the people were very thirsty, and they compelled us to do for them what we have promised, and made us take an oath which we cannot break. 8.31. So pray for us, since you are a devout woman, and the Lord will send us rain to fill our cisterns and we will no longer be faint. 8.32. Judith said to them, "Listen to me. I am about to do a thing which will go down through all generations of our descendants. 8.33. Stand at the city gate tonight, and I will go out with my maid; and within the days after which you have promised to surrender the city to our enemies, the Lord will deliver Israel by my hand. 9.1. Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said 9.2. O Lord God of my father Simeon, to whom thou gavest a sword to take revenge on the strangers who had loosed the girdle of a virgin to defile her, and uncovered her thigh to put her to shame, and polluted her womb to disgrace her; for thou hast said, `It shall not be done' -- yet they did it. 9.3. So thou gavest up their rulers to be slain, and their bed, which was ashamed of the deceit they had practiced, to be stained with blood, and thou didst strike down slaves along with princes, and princes on their thrones; 9.4. and thou gavest their wives for a prey and their daughters to captivity, and all their booty to be divided among thy beloved sons, who were zealous for thee, and abhorred the pollution of their blood, and called on thee for help -- O God, my God, hear me also, a widow. 9.5. For thou hast done these things and those that went before and those that followed; thou hast designed the things that are now, and those that are to come. Yea, the things thou didst intend came to pass 9.6. and the things thou didst will presented themselves and said, `Lo, we are here'; for all they ways are prepared in advance, and thy judgment is with foreknowledge. 9.7. Behold now, the Assyrians are increased in their might; they are exalted, with their horses and riders; they glory in the strength of their foot soldiers; they trust in shield and spear, in bow and sling, and know not that thou art the Lord who crushest wars; the Lord is thy name. 9.8. Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword. 9.9. Behold their pride, and send thy wrath upon their heads; give to me, a widow, the strength to do what I plan. 9.10. By the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman. 9.12. Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer! 9.13. Make my deceitful words to be their wound and stripe, for they have planned cruel things against thy covet, and against thy consecrated house, and against the top of Zion, and against the house possessed by thy children. 9.14. And cause thy whole nation and every tribe to know and understand that thou art God, the God of all power and might, and that there is no other who protects the people of Israel but thou alone! 10.3. and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. 10.4. And she put sandals on her feet, and put on her anklets and bracelets and rings, and her earrings and all her ornaments, and made herself very beautiful, to entice the eyes of all men who might see her. 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 10.7. When they saw her, and noted how her face was altered and her clothing changed, they greatly admired her beauty, and said to her 10.8. May the God of our fathers grant you favor and fulfil your plans, that the people of Israel may glory and Jerusalem may be exalted." And she worshiped God. 10.12. and took her into custody, and asked her, "To what people do you belong, and where are you coming from, and where are you going?" She replied, "I am a daughter of the Hebrews, but I am fleeing from them, for they are about to be handed over to you to be devoured. 11.5. Judith replied to him, "Accept the words of your servant, and let your maidservant speak in your presence, and I will tell nothing false to my lord this night. 11.7. Nebuchadnezzar the king of the whole earth lives, and as his power endures, who had sent you to direct every living soul, not only do men serve him because of you, but also the beasts of the field and the cattle and the birds of the air will live by your power under Nebuchadnezzar and all his house. 11.10. Therefore, my lord and master, do not disregard what he said, but keep it in your mind, for it is true: our nation cannot be punished, nor can the sword prevail against them, unless they sin against their God. 11.11. And now, in order that my lord may not be defeated and his purpose frustrated, death will fall upon them, for a sin has overtaken them by which they are about to provoke their God to anger when they do what is wrong. 11.12. Since their food supply is exhausted and their water has almost given out, they have planned to kill their cattle and have determined to use all that God by his laws has forbidden them to eat. 11.13. They have decided to consume the first fruits of the grain and the tithes of the wine and oil, which they had consecrated and set aside for the priests who minister in the presence of our God at Jerusalem -- although it is not lawful for any of the people so much as to touch these things with their hands. 11.17. For your servant is religious, and serves the God of heaven day and night; therefore, my lord, I will remain with you, and every night your servant will go out into the valley, and I will pray to God and he will tell me when they have committed their sins. 11.22. And Holofernes said to her, "God has done well to send you before the people, to lend strength to our hands and to bring destruction upon those who have slighted my lord. 11.23. You are not only beautiful in appearance, but wise in speech; and if you do as you have said, your God shall be my God, and you shall live in the house of King Nebuchadnezzar and be renowned throughout the whole world. 12.1. Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2. But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me. 12.3. Holofernes said to her, "If your supply runs out, where can we get more like it for you? For none of your people is here with us. 12.4. Judith replied, "As your soul lives, my lord, your servant will not use up the things I have with me before the Lord carries out by my hand what he has determined to do. 12.7. So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 12.12. For it will be a disgrace if we let such a woman go without enjoying her company, for if we do not embrace her she will laugh at us. 13.4. So every one went out, and no one, either small or great, was left in the bedchamber. Then Judith, standing beside his bed, said in her heart, "O Lord God of all might, look in this hour upon the work of my hands for the exaltation of Jerusalem. 13.5. For now is the time to help thy inheritance, and to carry out my undertaking for the destruction of the enemies who have risen up against us. 13.6. She went up to the post at the end of the bed, above Holofernes' head, and took down his sword that hung there. 13.7. She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel! 13.8. And she struck his neck twice with all her might, and severed it from his body. 13.9. Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid 13.11. Judith called out from afar to the watchmen at the gates, "Open, open the gate! God, our God, is still with us, to show his power in Israel, and his strength against our enemies, even as he has done this day! 13.14. Then she said to them with a loud voice, "Praise God, O praise him! Praise God, who has not withdrawn his mercy from the house of Israel, but has destroyed our enemies by my hand this very night! 13.15. Then she took the head out of the bag and showed it to them, and said, "See, here is the head of Holofernes, the commander of the Assyrian army, and here is the canopy beneath which he lay in his drunken stupor. The Lord has struck him down by the hand of a woman. 13.16. As the Lord lives, who has protected me in the way I went, it was my face that tricked him to his destruction, and yet he committed no act of sin with me, to defile and shame me. 13.18. And Uzziah said to her, "O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies. 13.20. May God grant this to be a perpetual honor to you, and may he visit you with blessings, because you did not spare your own life when our nation was brought low, but have avenged our ruin, walking in the straight path before our God." And all the people said, "So be it, so be it! 14.1. Then Judith said to them, "Listen to me, my brethren, and take this head and hang it upon the parapet of your wall. 14.2. And as soon as morning comes and the sun rises, let every valiant man take his weapons and go out of the city, and set a captain over them, as if you were going down to the plain against the Assyrian outpost; only do not go down. 14.7. And when they raised him up he fell at Judith's feet, and knelt before her, and said, "Blessed are you in every tent of Judah! In every nation those who hear your name will be alarmed. 14.8. Now tell me what you have done during these days." Then Judith described to him in the presence of the people all that she had done, from the day she left until the moment of her speaking to them. 14.10. And when Achior saw all that the God of Israel had done, he believed firmly in God, and was circumcised, and joined the house of Israel, remaining so to this day. 14.15. But when no one answered, he opened it and went into the bedchamber and found him thrown down on the platform dead, with his head cut off and missing. 14.16. And he cried out with a loud voice and wept and groaned and shouted, and rent his garments. 14.18. The slaves have tricked us! One Hebrew woman has brought disgrace upon the house of King Nebuchadnezzar! For look, here is Holofernes lying on the ground, and his head is not on him! 15.1. When the men in the tents heard it, they were amazed at what had happened. 15.2. Fear and trembling came over them, so that they did not wait for one another, but with one impulse all rushed out and fled by every path across the plain and through the hill country. 15.3. Those who had camped in the hills around Bethulia also took to flight. Then the men of Israel, every one that was a soldier, rushed out upon them. 15.4. And Uzziah sent men to Betomasthaim and Bebai and Choba and Kola, and to all the frontiers of Israel, to tell what had taken place and to urge all to rush out upon their enemies to destroy them. 15.5. And when the Israelites heard it, with one accord they fell upon the enemy, and cut them down as far as Choba. Those in Jerusalem and all the hill country also came, for they were told what had happened in the camp of the enemy; and those in Gilead and in Galilee outflanked them with great slaughter, even beyond Damascus and its borders. 15.6. The rest of the people of Bethulia fell upon the Assyrian camp and plundered it, and were greatly enriched. 15.7. And the Israelites, when they returned from the slaughter, took possession of what remained, and the villages and towns in the hill country and in the plain got a great amount of booty, for there was a vast quantity of it. 15.9. And when they met her they all blessed her with one accord and said to her, "You are the exaltation of Jerusalem, you are the great glory of Israel, you are the great pride of our nation! 15.10. You have done all this singlehanded; you have done great good to Israel, and God is well pleased with it. May the Almighty Lord bless you for ever!" And all the people said, "So be it! 15.12. Then all the women of Israel gathered to see her, and blessed her, and some of them performed a dance for her; and she took branches in her hands and gave them to the women who were with her; 15.13. and they crowned themselves with olive wreaths, she and those who were with her; and she went before all the people in the dance, leading all the women, while all the men of Israel followed, bearing their arms and wearing garlands and with songs on their lips. 16.1. Then Judith began this thanksgiving before all Israel, and all the people loudly sang this song of praise. 16.2. And Judith said, Begin a song to my God with tambourines, sing to my Lord with cymbals. Raise to him a new psalm; exalt him, and call upon his name. 16.3. For God is the Lord who crushes wars; for he has delivered me out of the hands of my pursuers, and brought me to his camp, in the midst of the people. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. 16.5. He boasted that he would burn up my territory, and kill my young men with the sword, and dash my infants to the ground and seize my children as prey, and take my virgins as booty. 16.6. But the Lord Almighty has foiled them by the hand of a woman. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. 16.10. The Persians trembled at her boldness, the Medes were daunted at her daring. 16.11. Then my oppressed people shouted for joy; my weak people shouted and the enemy trembled; they lifted up their voices, and the enemy were turned back. 16.12. The sons of maidservants have pierced them through; they were wounded like the children of fugitives, they perished before the army of my Lord. 16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15. For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. 16.16. For every sacrifice as a fragrant offering is a small thing, and all fat for burnt offerings to thee is a very little thing, but he who fears the Lord shall be great for ever. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. 16.19. Judith also dedicated to God all the vessels of Holofernes, which the people had given her; and the canopy which she took for herself from his bedchamber she gave as a votive offering to the Lord. 16.23. She became more and more famous, and grew old in her husband's house, until she was one hundred and five years old. She set her maid free. She died in Bethulia, and they buried her in the cave of her husband Manasseh |
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31. Septuagint, Wisdom of Solomon, 6.4, 9.13 (2nd cent. BCE - 1st cent. BCE)
| 6.4. Because as servants of his kingdom you did not rule rightly,nor keep the law,nor walk according to the purpose of God 9.13. For what man can learn the counsel of God?Or who can discern what the Lord wills? |
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32. Septuagint, 3 Maccabees, 2.1-2.20, 6.4 (2nd cent. BCE - 2nd cent. BCE)
| 2.1. Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows: 2.1. And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray. 2.2. Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power. 2.2. Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace. 2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians. 2.4. You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood. 2.5. You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward. 2.6. You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel. 2.7. And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation. 2.8. And when they had seen works of your hands, they praised you, the Almighty. 2.9. You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name. 2.11. And indeed you are faithful and true. 2.12. And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils 2.13. see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness. 2.14. In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name. 2.15. For your dwelling, the heaven of heavens, is unapproachable by man. 2.16. But because you graciously bestowed your glory upon your people Israel, you sanctified this place. 2.17. Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying 2.18. `We have trampled down the house of the sanctuary as offensive houses are trampled down.' 2.19. Wipe away our sins and disperse our errors, and reveal your mercy at this hour. 6.4. Pharaoh with his abundance of chariots, the former ruler of this Egypt, exalted with lawless insolence and boastful tongue, you destroyed together with his arrogant army by drowning them in the sea, manifesting the light of your mercy upon the nation of Israel. 6.4. Then they feasted, provided with everything by the king, until the fourteenth day, on which also they made the petition for their dismissal. |
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33. Josephus Flavius, Jewish Antiquities, 11.184-11.296, 12.275-12.277 (1st cent. CE - 1st cent. CE)
| 11.184. 1. After the death of Xerxes, the kingdom came to be transferred to his son Cyrus, whom the Greeks called Artaxerxes. When this man had obtained the government over the Persians, the whole nation of the Jews, with their wives and children, were in danger of perishing; 11.185. the occasion whereof we shall declare in a little time; for it is proper, in the first place, to explain somewhat relating to this king, and how he came to marry a Jewish wife, who was herself of the royal family also, and who is related to have saved our nation; 11.186. for when Artaxerxes had taken the kingdom, and had set governors over the hundred twenty and seven provinces, from India even unto Ethiopia, in the third year of his reign, he made a costly feast for his friends, and for the nations of Persia, and for their governors, such a one as was proper for a king to make, when he had a mind to make a public demonstration of his riches, and this for a hundred and fourscore days; 11.187. after which he made a feast for other nations, and for their ambassadors, at Shushan, for seven days. Now this feast was ordered after the manner following: He caused a tent to be pitched, which was supported by pillars of gold and silver, with curtains of linen and purple spread over them, that it might afford room for many ten thousands to sit down. 11.188. The cups with which the waiters ministered were of gold, and adorned with precious stones, for pleasure and for sight. He also gave order to the servants that they should not force them to drink, by bringing them wine continually, as is the practice of the Persians, but to permit every one of the guests to enjoy himself according to his own inclination. 11.189. Moreover, he sent messengers through the country, and gave order that they should have a remission of their labors, and should keep a festival many days, on account of his kingdom. 11.191. But she, out of regard to the laws of the Persians, which forbid the wives to be seen by strangers, did not go to the king and though he oftentimes sent the eunuchs to her, she did nevertheless stay away, and refused to come 11.192. till the king was so much irritated, that he brake up the entertainment, and rose up, and called for those seven who had the interpretation of the laws committed to them, and accused his wife, and said that he had been affronted by her, because that when she was frequently called by him to his feast, she did not obey him once. 11.193. He therefore gave order that they should inform him what could be done by the law against her. So one of them, whose name was Memucan, said that this affront was offered not to him alone, but to all the Persians, who were in danger of leading their lives very ill with their wives, if they must be thus despised by them; 11.194. for that none of their wives would have any reverence for their husbands, if they, “had such an example of arrogance in the queen towards thee, who rulest over all.” Accordingly, he exhorted him to punish her, who had been guilty of so great an affront to him, after a severe manner; and when he had so done, to publish to the nations what had been decreed about the queen. So the resolution was to put Vashti away, and to give her dignity to another woman. 11.195. 2. But the king having been fond of her, did not well bear a separation, and yet by the law he could not admit of a reconciliation; so he was under trouble, as not having it in his power to do what he desired to do. But when his friends saw him so uneasy, they advised him to cast the memory of his wife, and his love for her, out of his mind 11.196. but to send abroad over all the habitable earth, and to search out for comely virgins, and to take her whom he should best like for his wife, because his passion for his former wife would be quenched by the introduction of another, and the kindness he had for Vashti would be withdrawn from her, and be placed on her that was with him. 11.197. Accordingly, he was persuaded to follow this advice, and gave order to certain persons to choose out of the virgins that were in his kingdom those that were esteemed the most comely. 11.198. So when a great number of these virgins were gathered together, there was found a damsel in Babylon, whose parents were both dead, and she was brought up with her uncle Mordecai, for that was her uncle’s name. This uncle was of the tribe of Benjamin, and was one of the principal persons among the Jews. 11.199. Now it proved that this damsel, whose name was Esther, was the most beautiful of all the rest, and that the grace of her countece drew the eyes of the spectators principally upon her. 11.201. And when the eunuch thought the virgins had been sufficiently purified, in the fore-mentioned time, and were now fit to go to the king’s bed, he sent one to be with the king ever day. So when he had accompanied with her, he sent her back to the eunuch; 11.202. and when Esther had come to him, he was pleased with her, and fell in love with the damsel, and married her, and made her his lawful wife, and kept a wedding feast for her on the twelfth month of the seventh year of his reign, which was called Adar. 11.203. He also sent angari, as they are called, or messengers, unto every nation, and gave orders that they should keep a feast for his marriage, while he himself treated the Persians and the Medes, and the principal men of the nations, for a whole month, on account of this his marriage. Accordingly, Esther came to his royal palace, and he set a diadem on her head. And thus was Esther married, without making known to the king what nation she was derived from. 11.204. Her uncle also removed from Babylon to Shushan, and dwelt there, being every day about the palace, and inquiring how the damsel did, for he loved her as though she had been his own daughter. 11.205. 3. Now the king had made a law, that none of his own people should approach him unless he were called, when he sat upon his throne and men, with axes in their hands, stood round about his throne, in order to punish such as approached to him without being called. 11.206. However, the king sat with a golden scepter in his hand, which he held out when he had a mind to save any one of those that approached to him without being called, and he who touched it was free from danger. But of this matter we have discoursed sufficiently. 11.207. 4. Some time after this [two eunuchs], Bigthan and Teresh, plotted against the king; and Barnabazus, the servant of one of the eunuchs, being by birth a Jew, was acquainted with their conspiracy, and discovered it to the queen’s uncle; and Mordecai, by the means of Esther, made the conspirators known to the king. 11.208. This troubled the king; but he discovered the truth, and hanged the eunuchs upon a cross, while at that time he gave no reward to Mordecai, who had been the occasion of his preservation. He only bid the scribes to set down his name in the records, and bid him stay in the palace, as an intimate friend of the king. 11.209. 5. Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; 11.211. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation of the Amalekites, of which he was; had been destroyed by them. 11.212. Accordingly he came to the king, and accused them, saying, “There is a certain wicked nation, and it is dispersed over all the habitable earth the was under his dominion; a nation separate from others, unsociable, neither admitting the same sort of divine worship that others do, nor using laws like to the laws of others, at enmity with thy people, and with all men, both in their manners and practices. 11.213. Now, if thou wilt be a benefactor to thy subjects, thou wilt give order to destroy them utterly, and not leave the least remains of them, nor preserve any of them, either for slaves or for captives.” 11.214. But that the king might not be damnified by the loss of the tributes which the Jews paid him, Haman promised to give him out of his own estate forty thousand talents whensoever he pleased; and he said he would pay this money very willingly, that the kingdom might be freed from such a misfortune. 11.215. 6. When Haman had made this petition, the king both forgave him the money, and granted him the men, to do what he would with them. So Haman, having gained what he desired, sent out immediately a decree, as from the king, to all nations, the contents whereof were these: 11.216. “Artaxerxes, the great king, to the rulers of the hundred twenty and seven provinces, from India to Ethiopia, sends this writing. Whereas I have governed many nations, and obtained the dominions of all the habitable earth, according to my desire, and have not been obliged to do any thing that is insolent or cruel to my subjects by such my power, but have showed myself mild and gentle, by taking care of their peace and good order, and have sought how they might enjoy those blessings for all time to come. 11.217. And whereas I have been kindly informed by Haman, who, on account of his prudence and justice, is the first in my esteem, and in dignity, and only second to myself, for his fidelity and constant good-will to me, that there is an ill-natured nation intermixed with all mankind, that is averse to our laws, and not subject to kings, and of a different conduct of life from others, that hateth monarchy, and of a disposition that is pernicious to our affairs 11.218. I give order that all these men, of whom Haman our second father hath informed us, be destroyed, with their wives and children, and that none of them be spared, and that none prefer pity to them before obedience to this decree. 11.219. And this I will to be executed on the fourteenth day of the twelfth month of this present year, that so when all that have enmity to us are destroyed, and this in one day, we may be allowed to lead the rest of our lives in peace hereafter.” 11.221. 7. Now when Mordecai was informed of what was done, he rent his clothes, and put on sackcloth, and sprinkled ashes upon his head, and went about the city, crying out, that “a nation that had been injurious to no man was to be destroyed.” And he went on saying thus as far as to the king’s palace, and there he stood, for it was not lawful for him to go into it in that habit. 11.222. The same thing was done by all the Jews that were in the several cities wherein this decree was published, with lamentation and mourning, on account of the calamities denounced against them. But as soon as certain persons had told the queen that Mordecai stood before the court in a mourning habit, she was disturbed at this report, and sent out such as should change his garments; 11.223. but when he could not be induced to put off his sackcloth, because the sad occasion that forced him to put it on was not yet ceased, she called the eunuch Acratheus, for he was then present, and sent him to Mordecai, in order to know of him what sad accident had befallen him, for which he was in mourning, and would not put off the habit he had put on at her desire. 11.224. Then did Mordecai inform the eunuch of the occasion of his mourning, and of the decree which was sent by the king into all the country, and of the promise of money whereby Haman brought the destruction of their nation. 11.225. He also gave him a copy of what was proclaimed at Shushan, to be carried to Esther; and he charged her to petition the king about this matter, and not to think it a dishonorable thing in her to put on a humble habit, for the safety of her nation, wherein she might deprecate the ruin of the Jews, who were in danger of it; for that Haman, whose dignity was only inferior to that of the king, had accused the Jews, and had irritated the king against them. 11.226. When she was informed of this, she sent to Mordecai again, and told him that she was not called by the king, and that he who goes in to him without being called, is to be slain, unless when he is willing to save any one, he holds out his golden scepter to him; but that to whomsoever he does so, although he go in without being called, that person is so far from being slain, that he obtains pardon, and is entirely preserved. 11.227. Now when the eunuch carried this message from Esther to Mordecai, he bade him also tell her that she must not only provide for her own preservation, but for the common preservation of her nation, for that if she now neglected this opportunity, there would certainly arise help to them from God some other way, but she and her father’s house would be destroyed by those whom she now despised. 11.228. But Esther sent the very same eunuch back to Mordecai [to desire him] to go to Shushan, and to gather the Jews that were there together to a congregation, and to fast and abstain from all sorts of food, on her account, and [to let him know that] she with her maidens would do the same: and then she promised that she would go to the king, though it were against the law, and that if she must die for it, she would not refuse it. 11.229. 8. Accordingly, Mordecai did as Esther had enjoined him, and made the people fast; and he besought God, together with them, not to overlook his nation, particularly at this time, when it was going to be destroyed; but that, as he had often before provided for them, and forgiven, when they had sinned, so he would now deliver them from that destruction which was denounced against them; 11.231. The same supplications did the multitude put up, and entreated that God would provide for their deliverance, and free the Israelites that were in all the earth from this calamity which was now coming upon them, for they had it before their eyes, and expected its coming. Accordingly, Esther made supplication to God after the manner of her country, by casting herself down upon the earth, and putting on her mourning garments 11.232. and bidding farewell to meat and drink, and all delicacies, for three days’ time; and she entreated God to have mercy upon her, and make her words appear persuasive to the king, and render her countece more beautiful than it was before 11.233. that both by her words and beauty she might succeed, for the averting of the king’s anger, in case he were at all irritated against her, and for the consolation of those of her own country, now they were in the utmost danger of perishing; as also that he would excite a hatred in the king against the enemies of the Jews, and those that had contrived their future destruction, if they proved to be condemned by him. 11.234. 9. When Esther had used this supplication for three days, she put off those garments, and changed her habit, and adorned herself as became a queen, and took two of her handmaids with her, the one of which supported her, as she gently leaned upon her, and the other followed after, and lifted up her large train (which swept along the ground) with the extremities of her fingers. And thus she came to the king, having a blushing redness in her countece, with a pleasant agreeableness in her behavior; yet did she go in to him with fear; 11.235. and as soon as she was come over against him, as he was sitting on his throne, in his royal apparel, which was a garment interwoven with gold and precious stones 11.236. which made him seem to her more terrible, especially when he looked at her somewhat severely, and with a countece on fire with anger, her joints failed her immediately, out of the dread she was in, and she fell down sideways in a swoon: 11.237. but the king changed his mind, which happened, as I suppose, by the will of God, and was concerned for his wife, lest her fear should bring some very ill thing upon her 11.238. and he leaped from his throne, and took her in his arms, and recovered her, by embracing her, and speaking comfortably to her, and exhorting her to be of good cheer, and not to suspect any thing that was sad on account of her coming to him without being called, because that law was made for subjects, but that she, who was a queen, as well as he a king, might be entirely secure; 11.239. and as he said this, he put the scepter into her hand, and laid his rod upon her neck, on account of the law; and so freed her from her fear. 11.241. And while it was with difficulty, and in a low voice, that she could say thus much, the king was in a great agony and disorder, and encouraged Esther to be of good cheer, and to expect better fortune, since he was ready, if occasion should require it, to grant her the half of his kingdom. 11.242. Accordingly, Esther desired that he and his friend Haman would come to her to a banquet, for she said she had prepared a supper for him. He consented to it; and when they were there, as they were drinking, he bid Esther to let him know what she desired; 11.243. for that she should not be disappointed though she should desire the half of his kingdom. But she put off the discovery of her petition till the next day, if he would come again, together with Haman, to her banquet. 11.244. 10. Now when the king had promised so to do, Haman went away very glad, because he alone had the honor of supping with the king at Esther’s banquet, and because no one else partook of the same honor with kings but himself; yet when he saw Mordecai in the court, he was very much displeased, for he paid him no manner of respect when he saw him. 11.245. So he went home and called for his wife Zeresh, and his friends, and when they were come, he showed them what honor he enjoyed not only from the king, but from the queen also, for as he alone had that day supped with her, together with the king, so was he also invited again for the next day; 11.246. “yet,” said he, “am I not pleased to see Mordecai the Jew in the court.” Hereupon his wife Zeresh advised him to give order that a gallows should be made fifty cubits high, and that in the morning he should ask it of the king that Mordecai might be hanged thereon. So he commended her advice, and gave order to his servants to prepare the gallows, and to place it in the court, for the punishment of Mordecai thereon 11.247. which was accordingly prepared. But God laughed to scorn the wicked expectations of Haman; and as he knew what the event would be, he was delighted at it, for that night he took away the king’s sleep; 11.248. and as the king was not willing to lose the time of his lying awake, but to spend it in something that might be of advantage to his kingdom, he commanded the scribe to bring him the chronicles of the former kings, and the records of his own actions; 11.249. and when he had brought them, and was reading them, one was found to have received a country on account of his excellent management on a certain occasion, and the name of the country was set down; another was found to have had a present made him on account of his fidelity: then the scribe came to Bigthan and Teresh, the eunuchs that had made a conspiracy against the king, which Mordecai had discovered; 11.251. and when he was informed that it was already day, he gave order, that if they found any one of his friends already come, and standing before the court, they should tell him. Now it happened that Haman was found there, for he was come sooner than ordinary to petition the king to have Mordecai put to death; 11.252. and when the servants said that Haman was before the court, he bid them call him in; and when he was come in, he said, “Because I know that thou art my only fast friend, I desire thee to give me advice how I may honor one that I greatly love, and that after a manner suitable to my magnificence.” 11.253. Now Haman reasoned with himself, that what opinion he should give it would be for himself, since it was he alone who was beloved by the king: so he gave that advice which he thought of all other the best; for he said 11.254. “If thou wouldst truly honor a man whom thou sayest thou dost love, give order that he may ride on horseback, with the same garment on which thou wearest, and with a gold chain about his neck, and let one of thy intimate friends go before him, and proclaim through the whole city, that whosoever the king honoreth obtaineth this mark of his honor.” 11.255. This was the advice which Haman gave, out of a supposal that such a reward would come to himself. Hereupon the king was pleased with the advice, and said, “Go thou therefore, for thou hast the horse, the garment, and the chain, ask for Mordecai the Jew, and give him those things, and go before his horse and proclaim accordingly; for thou art,” said he, “my intimate friend, and hast given me good advice; be thou then the minister of what thou hast advised me to. This shall be his reward from us, for preserving my life.” 11.256. When he heard this order, which was entirely unexpected, he was confounded in his mind, and knew not what to do. However, he went out and led the horse, and took the purple garment, and the golden chain for the neck, and finding Mordecai before the court, clothed in sackcloth, he bid him put that garment off, and put the purple garment on. 11.257. But Mordecai, not knowing the truth of the matter, but thinking that it was done in mockery, said, “O thou wretch, the vilest of all mankind, dost thou thus laugh at our calamities?” But when he was satisfied that the king bestowed this honor upon him, for the deliverance he had procured him when he convicted the eunuchs who had conspired against him, he put on that purple garment which the king always wore, and put the chain about his neck 11.258. and got on horseback, and went round the city, while Haman went before and proclaimed, “This shall be the reward which the king will bestow on every one whom he loves, and esteems worthy of honor.” 11.259. And when they had gone round the city, Mordecai went in to the king; but Haman went home, out of shame, and informed his wife and friends of what had happened, and this with tears; who said, that he would never be able to be revenged of Mordecai, for that God was with him. 11.261. but one of the eunuchs, named Sabuchadas, saw the gallows that was fixed in Haman’s house, and inquired of one of his servants for what purpose they had prepared it. So he knew that it was for the queen’s uncle, because Haman was about to petition the king that he might be punished; but at present he held his peace. 11.262. Now when the king, with Haman, were at the banquet, he desired the queen to tell him what gifts she desired to obtain, and assured her that she should have whatsoever she had a mind to. She then lamented the danger her people were in; and said that “she and her nation were given up to be destroyed, and that she, on that account, made this her petition; 11.263. that she would not have troubled him if he had only given order that they should be sold into bitter servitude, for such a misfortune would not have been intolerable; but she desired that they might be delivered from such destruction.” 11.264. And when the king inquired of her whom was the author of this misery to them, she then openly accused Haman, and convicted him, that he had been the wicked instrument of this, and had formed this plot against them. 11.265. When the king was hereupon in disorder, and was gone hastily out of the banquet into the gardens, Haman began to intercede with Esther, and to beseech her to forgive him, as to what he had offended, for he perceived that he was in a very bad case. And as he had fallen upon the queen’s bed, and was making supplication to her, the king came in, and being still more provoked at what he saw, “O thou wretch,” said he, “thou vilest of mankind, dost thou aim to force in wife?” 11.266. And when Haman was astonished at this, and not able to speak one word more, Sabuchadas the eunuch came in and accused Haman, and said, He found a gallows at his house, prepared for Mordecai; for that the servant told him so much upon his inquiry, when he was sent to him to call him to supper. He said further, that the gallows was fifty cubits high: 11.267. which, when the king heard, he determined that Haman should be punished after no other manner than that which had been devised by him against Mordecai; so he gave order immediately that he should be hung upon those gallows, and be put to death after that manner. 11.268. And from hence I cannot forbear to admire God, and to learn hence his wisdom and his justice, not only in punishing the wickedness of Haman, but in so disposing it, that he should undergo the very same punishment which he had contrived for another; as also because thereby he teaches others this lesson, that what mischiefs any one prepares against another, he, without knowing of it, first contrives it against himself. 11.269. 12. Wherefore Haman, who had immoderately abused the honor he had from the king, was destroyed after this manner, and the king granted his estate to the queen. He also called for Mordecai, (for Esther had informed him that she was akin to him,) and gave that ring to Mordecai which he had before given to Haman. 11.271. So the king promised her that he would not do any thing that should be disagreeable to her, nor contradict what she desired; but he bid her write what she pleased about the Jews, in the king’s name, and seal it with his seal, and send it to all his kingdom, for that those who read epistles whose authority is secured by having the king’s seal to them, would no way contradict what was written therein. 11.272. So he commanded the king’s scribes to be sent for, and to write to the nations, on the Jews’ behalf, and to his lieutets and governors, that were over his hundred twenty and seven provinces, from India to Ethiopia. Now the contents of this epistle were these: 11.273. “The great king Artaxerxes to our rulers, and those that are our faithful subjects, sendeth greeting. Many men there are who, on account of the greatness of the benefits bestowed on them, and because of the honor which they have obtained from the wonderful kind treatment of those that bestowed it, are not only injurious to their inferiors 11.274. but do not scruple to do evil to those that have been their benefactors, as if they would take away gratitude from among men, and by their insolent abuse of such benefits as they never expected, they turn the abundance they have against those that are the authors of it, and suppose that they shall lie concealed from God in that case, and avoid that vengeance which comes from him. 11.275. Some of these men, when they have had the management of affairs committed to them by their friends, and bearing private malice of their own against some others, by deceiving those that have the power, persuade them to be angry at such as have done them no harm, till they are in danger of perishing, and this by laying accusations and calumnies: 11.276. nor is this state of things to be discovered by ancient examples, or such as we have learned by report only, but by some examples of such impudent attempts under our own eyes; so that it is not fit to attend any longer to calumnies and accusations, nor to the persuasions of others, but to determine what any one knows of himself to have been really done, and to punish what justly deserves it, and to grant favors to such as are innocent. 11.277. This hath been the case of Haman, the son of Ammedatha, by birth an Amalekite, and alien from the blood of the Persians, who, when he was hospitably entertained by us, and partook of that kindness which we bear to all men to so great a degree, as to be called my father, and to be all along worshipped, and to have honor paid him by all in the second rank after the royal honor due to ourselves, he could not bear his good fortune, nor govern the magnitude of his prosperity with sound reason; 11.278. nay, he made a conspiracy against me and my life, who gave him his authority, by endeavoring to take away Mordecai, my benefactor, and my savior, and by basely and treacherously requiring to have Esther, the partner of my life, and of my dominion, brought to destruction; for he contrived by this means to deprive me of my faithful friends, and transfer the government to others: 11.279. but since I perceived that these Jews, that were by this pernicious fellow devoted to destruction, were not wicked men, but conducted their lives after the best manner, and were men dedicated to the worship of that God who hath preserved the kingdom to me and to my ancestors, I do not only free them from the punishment which the former epistle, which was sent by Haman, ordered to be inflicted on them, to which if you refuse obedience, you shall do well; 11.281. And I give you in charge, that you publicly propose a copy of this epistle through all my kingdom, that the Jews may be permitted peaceably to use their own laws, and that you assist them, that at the same season whereto their miserable estate did belong, they may defend themselves the very same day from unjust violence, the thirteenth day of the twelfth month, which is Adar; 11.282. for God hath made that day a day of salvation instead of a day of destruction to them; and may it be a good day to those that wish us well, and a memorial of the punishment of the conspirators against us: 11.283. and I will that you take notice, that every city, and every nation, that shall disobey any thing that is contained in this epistle, shall be destroyed by fire and sword. However, let this epistle be published through all the country that is under our obedience, and let all the Jews, by all means, be ready against the day before mentioned, that they may avenge themselves upon their enemies.” 11.284. 13. Accordingly, the horsemen who carried the epistles proceeded on the ways which they were to go with speed: but as for Mordecai, as soon as he had assumed the royal garment, and the crown of gold, and had put the chain about his neck, he went forth in a public procession; and when the Jews who were at Shushan saw him in so great honor with the king, they thought his good fortune was common to themselves also 11.285. and joy and a beam of salvation encompassed the Jews, both those that were in the cities, and those that were in the countries, upon the publication of the king’s letters, insomuch that many even of other nations circumcised their foreskin for fear of the Jews, that they might procure safety to themselves thereby; 11.286. for on the thirteenth day of the twelfth month, which according to the Hebrews is called Adar, but according to the Macedonians, Dystrus, those that carried the king’s epistle gave them notice, that the same day wherein their danger was to have been, on that very day should they destroy their enemies. 11.287. But now the rulers of the provinces, and the tyrants, and the kings, and the scribes, had the Jews in esteem; for the fear they were in of Mordecai forced them to act with discretion. 11.288. Now when the royal decree was come to all the country that was subject to the king, it fell out that the Jews at Shushan slew five hundred of their enemies; 11.289. and when the king had told Esther the number of those that were slain in that city, but did not well know what had been done in the provinces, he asked her whether she would have any thing further done against them, for that it should be done accordingly: upon which she desired that the Jews might be permitted to treat their remaining enemies in the same manner the next day; as also that they might hang the ten sons of Haman upon the gallows. 11.291. Now there were slain by the Jews that were in the country, and in the other cities, seventy-five thousand of their enemies, and these were slain on the thirteenth day of the month, and the next day they kept as a festival. 11.292. In like manner the Jews that were in Shushan gathered themselves together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the Jews that are in the habitable earth keep these days festival, and send portions to one another. 11.293. Mordecai also wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that it might never be buried in oblivion; 11.294. for since they were about to be destroyed on these days by Haman, they would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their enemies, to observe those days, and give thanks to God on them; 11.295. for which cause the Jews still keep the forementioned days, and call them days of Phurim (or Purim.) And Mordecai became a great and illustrious person with the king, and assisted him in the government of the people. He also lived with the queen; 11.296. o that the affairs of the Jews were, by their means, better than they could ever have hoped for. And this was the state of the Jews under the reign of Artaxerxes. 12.275. There were about a thousand, with their wives and children, who were smothered and died in these caves; but many of those that escaped joined themselves to Mattathias, and appointed him to be their ruler 12.276. who taught them to fight, even on the Sabbath day; and told them that unless they would do so, they would become their own enemies, by observing the law [so rigorously], while their adversaries would still assault them on this day, and they would not then defend themselves, and that nothing could then hinder but they must all perish without fighting. 12.277. This speech persuaded them. And this rule continues among us to this day, that if there be a necessity, we may fight on Sabbath days. |
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34. Josephus Flavius, Jewish War, 5.562, 5.566 (1st cent. CE - 1st cent. CE)
| 5.562. 6. But as for John, when he could no longer plunder the people, he betook himself to sacrilege, and melted down many of the sacred utensils, which had been given to the temple; as also many of those vessels which were necessary for such as ministered about holy things, the caldrons, the dishes, and the tables; nay, he did not abstain from those pouringvessels that were sent them by Augustus and his wife; 5.566. And here I cannot but speak my mind, and what the concern I am under dictates to me, and it is this: I suppose, that had the Romans made any longer delay in coming against these villains, the city would either have been swallowed up by the ground opening upon them, or been overflowed by water, or else been destroyed by such thunder as the country of Sodom perished by, for it had brought forth a generation of men much more atheistical than were those that suffered such punishments; for by their madness it was that all the people came to be destroyed. |
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35. Mishnah, Yoma, 7.1 (1st cent. CE - 3rd cent. CE)
| 7.1. The high priest [then] came to read. If he wished to read in linen garments, he reads, and if not he reads in his own white cloak. The synagogue attendant would take a Torah scroll and give it to the head of the synagogue, and the head of the synagogue gives it to deputy high priest, and the deputy high priest gives it to the high priest, and the high priest stands and receives it, and reads, [section] beginning] “After the death …” (Leviticus 16:1-34) and “But on the tenth…” (Leviticus 23:26-32). Then he would roll up the Torah scroll and put it in his bosom and say, “More than what I have read out before you is written here.” And “On the tenth …” (Numbers 29:7-11) which is in the Book of Numbers he recites by heart. And he recites on it eight benedictions: “For the law”, “For the Temple service,” “For thanksgiving,” “For the forgiveness of sins” and “For the Temple” on its own, and “For Israel” on its own and “For Jerusalem” on its own, “For the priests” on their own and “For the rest of the prayer.”" |
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36. New Testament, 1 John, 3.18 (1st cent. CE - 1st cent. CE)
| 3.18. My little children, let's not love in word only, neither with the tongue only, but in deed and truth. |
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37. New Testament, 2 Corinthians, 10.11 (1st cent. CE - 1st cent. CE)
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38. New Testament, James, 1.9 (1st cent. CE - 1st cent. CE)
| 1.9. But let the brother in humble circumstances glory in his high position; |
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39. New Testament, Colossians, 3.17 (1st cent. CE - 1st cent. CE)
| 3.17. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him. |
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40. New Testament, Romans, 15.18 (1st cent. CE - 1st cent. CE)
| 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed |
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41. New Testament, John, 3.36 (1st cent. CE - 1st cent. CE)
| 3.36. One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him. |
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42. New Testament, Luke, 1.46-1.55, 2.36-2.37, 24.19 (1st cent. CE - 1st cent. CE)
| 1.46. Mary said, "My soul magnifies the Lord. 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 2.36. There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity 2.37. and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; |
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43. Ps.-Philo, Biblical Antiquities, 33.1, 33.6 (1st cent. CE - 2nd cent. CE)
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44. Tosefta, Berachot, 3.7 (1st cent. CE - 2nd cent. CE)
| 3.7. Rebbi Yehudah said, “When Rebbi Akiva would pray [Shmoneh Esreh] together with the congregation he would finish faster than everyone else. When he would pray by himself a person would leave him on one side [of the room] and when he would come back he would find him on a different side [of the room], because of all of the bending of the knees and bowing that he would do.”" |
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45. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 29a. והשקיף בה שתים ושלש שעות ולא העלוהו,אמאי לא העלוהו והאמר רב יהודה אמר רב טעה בכל הברכות כלן אין מעלין אותו בברכת הצדוקים מעלין אותו חיישינן שמא מין הוא,שאני שמואל הקטן דאיהו תקנה,וניחוש דלמא הדר ביה אמר אביי גמירי טבא לא הוי בישא,ולא והכתיב (יחזקאל יח, כד) ובשוב צדיק מצדקתו ועשה עול ההוא רשע מעיקרו אבל צדיק מעיקרו לא,ולא והא תנן אל תאמין בעצמך עד יום מותך שהרי יוחנן כ"ג שמש בכהונה גדולה שמנים שנה ולבסוף נעשה צדוקי,אמר אביי הוא ינאי הוא יוחנן רבא אמר ינאי לחוד ויוחנן לחוד ינאי רשע מעיקרו ויוחנן צדיק מעיקרו הניחא לאביי אלא לרבא קשיא,אמר לך רבא צדיק מעיקרו נמי דלמא הדר ביה אי הכי אמאי לא אסקוהו,שאני שמואל הקטן דאתחיל בה דאמר רב יהודה אמר רב ואיתימא רבי יהושע בן לוי לא שנו אלא שלא התחיל בה אבל התחיל בה גומרה:,הני שבע דשבתא כנגד מי א"ר חלפתא בן שאול כנגד שבעה קולות שאמר דוד על המים,הני תשע דר"ה כנגד מי א"ר יצחק דמן קרטיגנין כנגד תשעה אזכרות שאמרה חנה בתפלתה דאמר מר בראש השנה נפקדה שרה רחל וחנה,הני עשרים וארבע דתעניתא כנגד מי א"ר חלבו כנגד כ"ד רננות שאמר שלמה בשעה שהכניס ארון לבית קדשי הקדשים אי הכי כל יומא נמי נמרינהו אימת אמרינהו שלמה ביומא דרחמי אנן נמי ביומא דרחמי אמרי להו:,רבי יהושע אומר מעין שמנה עשרה: מאי מעין שמנה עשרה רב אמר מעין כל ברכה וברכה ושמואל אמר הביננו ה' אלהינו לדעת דרכיך ומול את לבבנו ליראתך ותסלח לנו להיות גאולים ורחקנו ממכאובינו ודשננו בנאות ארצך ונפוצותינו מארבע תקבץ והתועים על דעתך ישפטו ועל הרשעים תניף ידיך וישמחו צדיקים בבנין עירך ובתקון היכלך ובצמיחת קרן לדוד עבדך ובעריכת נר לבן ישי משיחך טרם נקרא אתה תענה ברוך אתה ה' שומע תפלה,לייט עלה אביי אמאן דמצלי הביננו,אמר רב נחמן אמר שמואל כל השנה כולה מתפלל אדם הביננו חוץ ממוצאי שבת וממוצאי ימים טובים מפני שצריך לומר הבדלה בחונן הדעת,מתקיף לה רבה בר שמואל ונימרה ברכה רביעית בפני עצמה מי לא תנן ר"ע אומר אומרה ברכה רביעית בפני עצמה ר' אליעזר אומר בהודאה,אטו כל השנה כולה מי עבדינן כר' עקיבא דהשתא נמי נעביד כל השנה כולה מאי טעמא לא עבדינן כר"ע תמני סרי תקון תשסרי לא תקון הכא נמי שבע תקון תמני לא תקון,מתקיף לה מר זוטרא ונכללה מכלל הביננו ה' אלהינו המבדיל בין קדש לחול קשיא:,אמר רב ביבי בר אביי כל השנה כולה מתפלל אדם הביננו חוץ מימות הגשמים מפני שצריך לומר שאלה בברכת השנים מתקיף לה מר זוטרא ונכללה מכלל ודשננו בנאות ארצך ותן טל ומטר,אתי לאטרודי אי הכי הבדלה בחונן הדעת נמי אתי לאטרודי,אמרי התם כיון דאתיא בתחלת צלותא לא מטריד הכא כיון דאתיא באמצע צלותא מטריד,מתקיף לה רב אשי ונימרה בשומע תפלה דא"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס טעה שאני:,גופא א"ר תנחום אמר רב אסי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים אין מחזירין אותו מפני שיכול לאומרה בשומע תפלה והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,מיתיבי טעה ולא הזכיר גבורות גשמים בתחיית המתים מחזירין אותו שאלה בברכת השנים מחזירין אותו והבדלה בחונן הדעת אין מחזירין אותו מפני שיכול לאומרה על הכוס,ל"ק הא ביחיד הא בצבור,בצבור מ"ט לא משום דשמעה משליח צבור אי הכי האי מפני שיכול לאומרה בשומע תפלה מפני ששומע משליח צבור מיבעי ליה,אלא אידי ואידי ביחיד ול"ק הא דאדכר קודם שומע תפלה | 29a. band scrutinized it,in an attempt to remember the blessing for btwo or three hours, and they did not remove himfrom serving as prayer leader.,The Gemara asks: bWhy did they not remove him? Didn’t Rav Yehuda saythat bRav said:One who was serving as the prayer leader before the congregation and berred inreciting bany of the blessings, they do not remove himfrom serving as the prayer leader. However, one who erred while reciting bthe blessing of the heretics they remove him,as bwe suspect that perhaps he is a hereticand intentionally omitted the blessing to avoid cursing himself. Why, then, did they not remove Shmuel HaKatan?,The Gemara answers: bShmuel HaKatan is different because he institutedthis blessing and there is no suspicion of him.,The Gemara continues: bLet us suspectthat bperhaps he reconsideredand, although he had been righteous, he had a change of heart? bAbaye said: We learnedthrough tradition that a bgoodperson bdoes not become wicked. /b,The Gemara challenges this: bAnddoes he bnotbecome wicked? bIsn’t itexplicitly bwritten: “And when the righteous one returns from his righteousness and does wickedlike all of the abominations that the wicked one has done, will he live? All of the righteous deeds that he has done will not be remembered given the treachery that he has carried out, and in his sin that he has transgressed, for these he shall die” (Ezekiel 18:24)? Abaye responds: bThatverse refers to a righteous individual who was binitially wickedand repented, but ultimately returned to his evil ways. bHowever, one who is initially righteousdoes bnotbecome wicked.,The Gemara asks: bAnddoes he bnotbecome wicked? bDidn’t we learnin a mishna: bDo not be sure of yourself until the day you die, as Yoḥa the High Priest served in the High Priesthood for eighty years and ultimately became a Sadducee.Even one who is outstanding in his righteousness can become a heretic., bAbaye responded: He is Yannai he is Yoḥa.In other words, from its inception, the entire Hasmonean dynasty had the same positive attitude toward the Sadducees, and there was no distinction between Yoḥa Hyrcanus and Alexander Yannai. Yoḥa the High Priest had Sadducee leanings from the outset. bRava said: Yannai is distinct and Yoḥa is distinct.They did not share the same position in this regard. bYannai was wicked from the outset and Yoḥa was righteous from the outset.If so, bit works out well according to Abaye’sopinion; bhowever, according to Rava’sopinion, bit is difficult.How could Yoḥa, a righteous individual, have changed and turned wicked?,The Gemara responds: bRavacould have bsaid to you:There is balsoroom for concern bthat one who is righteous from the outset will perhaps reconsiderand turn wicked, as was the case with Yoḥa the High Priest. bIf so,the original question is difficult: bWhy did they not removeShmuel HaKatan from serving as the prayer leader?,The Gemara answers: The case of bShmuel HaKatan is different, as he beganreciting the blessing of the heretics and while reciting it he became confused and forgot the end of the blessing. Consequently, he was not suspected of heretical leanings. Indeed, bRav Yehuda saidthat bRav, and some saythat bRabbi Yehoshua ben Levi, said: They only taughtthat one who errs while reciting the blessing of the heretics is removed in a case bwhere he did not beginreciting bit. Butif he bbeganreciting bit,then we allow him to collect his thoughts band finishreciting bit. /b,To this point, the Gemara discussed allusions to the nineteen blessings that constitute the weekday iAmidaprayer. The Gemara asks: bCorresponding to whatwere bthese sevenblessings bofthe bShabbat iAmidaprayer instituted? The Gemara answers: bRabbi Ḥalafta ben Shaul said: Corresponding to the seven “voices” which David mentioned on the waters;in other words, the seven times that “the voice of God” is mentioned in Psalms 29, which served as the source for the weekday prayer.,The Gemara asks further: bCorresponding to whatwere bthese nineblessings bofthe bRosh HaShanaadditional prayer instituted? bRabbi Yitzḥak of Kartignin said:They bcorrespond to the nine mentions of God’s name that Hannah said in her prayer(I Samuel 2:10). The connection between Hannah’s prayer and Rosh HaShana is based on what bthe Master said: On Rosh HaShana, Sarah, Rachel, and Hannah were rememberedand the divine decree that they would conceive their sons was issued.,The Gemara continues: bCorresponding to whatwere bthese twenty-fourblessings bofthe iAmidaprayer of bthe fastdays instituted? bRabbi Ḥelbo said:They bcorrespond to the twenty-four “songs” that Solomon said when he brought the ark into the Holy of Holiesduring the dedication of the Temple, as there are twenty-four expressions of song, prayer, and supplication there (I Kings 8). The Gemara asks: bIf so, then let us say thesetwenty-four blessing bevery day.The Gemara answers: bWhen did Solomon say them? On a day ofsupplication for bmercy. We, too, say them on a day ofsupplication for bmercy. /b,We learned in the mishna that bRabbi Yehoshua saysthat each day one recites ban abridgedversion of the prayer of beighteen blessings.The Gemara asks: bWhatis the babridgedversion of the prayer of beighteen blessings?There are different opinions. bRav said:One recites ban abridgedversion bof each and every blessing. Shmuel said:An abridged version of the prayer of eighteen blessings refers to a blessing composed specifically to be recited in place of the thirteen middle blessings. It contains references to each of the thirteen middle blessings. The formula for that blessing is: bGrant us understanding, Lord our God, to know Your ways, and sensitize our hearts so that we may revere You, and forgive us so that we may be redeemed, and keep us far from our suffering, and satisfy us with the pastures of Your land, and gather our scatteredpeople bfrom the fourcorners of the earth, band those who go astray shall be judged according to Your will, and raise Your hand against the wicked, and may the righteous rejoice in the rebuilding of Your city, and the restoration of Your Sanctuary, and in the flourishing of Your servant David, and in establishing a light for Your Messiah, son of Yishai. Before we call, may You answer. Blessed are You, Lord, Who listens to prayer.” /b,Although Shmuel mentioned this abridged prayer, bAbaye would curse anyone who recitedthe prayer: bGrant us understanding,as he held that one may recite it only in exigent circumstances (Rabbi Ḥael, iMe’iri /i).,The Gemara further restricts the occasions when one may recite the abridged prayer. bRav Naḥman saidthat bShmuel said: One may recite: Grant us understanding throughout the entire year, except forin the evening prayer at bthe conclusion of Shabbat and at the conclusion of Festivals, because he must recitethe prayer of bdistinction [ ihavdala /i] inthe blessing: bWho graciously grants knowledge. /b, bRabba bar Shmuel strongly objects to this:After reciting the three initial blessings, blet us say ihavdala bas an independent fourth blessing,and afterwards recite the prayer of bGrant us understanding.This is feasible. bDidn’t we learnin a mishna that bRabbi Akiva says: He says ihavdala bas an independent fourth blessing? Rabbi Eliezer says:He says ihavdala binthe blessing of bthanksgiving. /b,The Gemara responds: bDo we practice in accordance withthe opinion of bRabbi Akiva throughout the entire yearregarding this issue, bthat we will also practicethis way bnow? Throughout the entire year, what is the reason that we do not practice in accordance withthe opinion of bRabbi Akiva?Because bthey instituted eighteenblessings, bthey did not institute nineteen. Here too, they instituted sevenblessings, bthey did not institute eight.Therefore, the possibility to recite ihavdalaas an independent fourth blessing is rejected., bMar Zutra strongly objects to this: Let us include ihavdalain the bframeworkof the abridged blessing: bGrant us understanding, Lord our God, Who distinguishes between sacred and profane.No response was offered to this objection, and it remains bdifficult. /b, bRav Beivai bar Abaye said:There is an additional restriction that applies to the abridged prayer. bOne may recite Grant us understanding throughout the entire year, except during the rainy season, because he must recite the requestfor rain bin the blessing of the years. Mar Zutra strongly objects to this: Let us includethe request for rain in the bframeworkof the abridged blessing: bAnd satisfy us with the pastures of Your land, and grant dew and rain. /b,The Gemara responds: That is unfeasible, as he will bbecome confusedby introducing a new element to the standard formula of the blessing. The Gemara asks: bIf so, byintroducing ihavdalainthe framework of the abridged blessing in the section alluding to the blessing, bWho graciously grants knowledge,he will balso become confused.Why did the Gemara fail to respond to Mar Zutra’s strong objection with regard to ihavdalain that manner?,The Gemara answers: bThey saythat these cases are different: bThere,regarding ihavdala /i, bsincethe introduction of the new element bcomes at the beginning of the prayer, he will notbecome bconfused. Here, sincethe request for rain bcomes in the middle of the prayer, he willbecome bconfused. /b, bRav Ashi strongly objects to this:If so, blet us saythe request for rain binthe framework of the abridged blessing in the section alluding to the blessing bWho listens to prayer. As Rabbi Tanḥum saidthat bRav Asi said: One who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite bthe requestfor rain binthe ninth blessing of the iAmida /i, bthe blessing of the years, we do not require him to returnto the beginning of the prayer and repeat it bbecause he can recite it inthe blessing bWho listens to prayer. Andone who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine. One can ask for rain in the blessing Who listens to prayer, and, consequently, can introduce it at the end of the abridged blessing without becoming confused. The Gemara responds: bOne who erred is different,and only then does he have the option to ask for rain in the blessing Who listens to prayer. iAb initio /i, the request for rain may not be inserted there.,The statement that Rabbi Tanḥum said that Rav Asi said was incidental to the previous discussion. The Gemara attempts to understand bthe matter itself. Rabbi Tanḥum saidthat bRav Asi said: One who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite bthe requestfor rain bin the blessing of the years, we do not require him to returnto the beginning of the prayer and repeat it bbecause he can recite it inthe blessing bWho listens to prayer. Andone who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine.,The Gemara braised an objectionbased on what was taught in the iTosefta /i: bOne who erred and did not mention the might of the rainsin the blessing on bthe revival of the dead, we require him to returnto the beginning of the prayer and repeat it. One who erred and failed to recite bthe requestfor rain bin the blessing of the years, we require him to returnto the beginning of the prayer and repeat it. However, one who erred and failed to recite ihavdalainthe blessing bWho graciously grants knowledge, we do not require him to returnto the beginning of the prayer and repeat it, bas he can recite ihavdala bover the cupof wine. The iToseftacontradicts the statement of Rabbi Tanḥum with regard to one who erred and failed to recite the request for rain in the blessing of the years.,The Gemara responds: bThis is not difficult. Thiscase, where we require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying bas an individual.While bthatcase, where we do not require him to return to the beginning of the prayer and repeat it, refers to a situation where he is praying baspart of ba congregation. /b,The Gemara raises a difficulty: When praying baspart of ba congregation, what is the reasonthat he need bnotneed return to the beginning of the prayer and repeat it? bBecausehe can fulfill his obligation bwhen he hears it from the communal prayer leaderin the repetition of the iAmidaprayer. bIf so,Rabbi Tanḥum’s formulation is imprecise. bThatwhich he said that he need not return to the beginning of the prayer and repeat it bbecause he can recite it inthe blessing: bWho listens to prayer, should have been: Because he hears it from the communal prayer leader.This proves that the attempt to rebuff the challenge from the iToseftato Rabbi Tanḥum was incorrect.,Rather, both bthisstatement of Rabbi Tanḥum band thatstatement in the iToseftarefer to one praying bas an individual, and it is,nevertheless, bnot difficult. Thiscase, where we do not require him to return to the beginning of the prayer and repeat it, refers to a case where bhe recallshis error bbeforehe reaches the blessing: bWho listens to prayer,in which case he can ask for rain in that blessing. |
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46. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
| 74a. רב פפא אמר במפותה ודברי הכל,אביי אמר ביכול להציל באחד מאבריו ורבי יונתן בן שאול היא דתניא רבי יונתן בן שאול אומר רודף שהיה רודף אחר חבירו להורגו ויכול להצילו באחד מאבריו ולא הציל נהרג עליו,מאי טעמא דרבי יונתן בן שאול דכתיב (שמות כא, כב) וכי ינצו אנשים (יחדו) וגו' וא"ר אלעזר במצות שבמיתה הכתוב מדבר דכתיב (שמות כא, כג) ואם אסון יהיה ונתתה נפש תחת נפש ואפ"ה אמר רחמנא ולא יהיה אסון ענוש יענש,אי אמרת בשלמא יכול להציל באחד מאבריו לא ניתן להצילו בנפשו היינו דמשכחת לה דיענש כגון שיכול להציל באחד מאבריו,אלא אי אמרת יכול להציל באחד מאבריו נמי ניתן להצילו בנפשו היכי משכחת לה דיענש,דילמא שאני הכא דמיתה לזה ותשלומין לזה,לא שנא דאמר רבא רודף שהיה רודף אחר חבירו ושיבר את הכלים בין של נרדף ובין של כל אדם פטור מאי טעמא מתחייב בנפשו הוא,ונרדף ששיבר את הכלים של רודף פטור של כל אדם חייב של רודף פטור שלא יהא ממונו חביב עליו מגופו של כל אדם חייב שמציל עצמו בממון חבירו,ורודף שהיה רודף אחר רודף להצילו ושיבר את הכלים בין של רודף בין של נרדף בין של כל אדם פטור ולא מן הדין שאם אי אתה אומר כן נמצא אין לך כל אדם שמציל את חבירו מיד הרודף:,אבל הרודף אחר בהמה: תניא רשב"י אומר העובד עבודת כוכבים ניתן להצילו בנפשו מק"ו ומה פגם הדיוט ניתן להצילו בנפשו פגם גבוה לא כל שכן וכי עונשין מן הדין קא סבר עונשין מן הדין,תניא רבי אלעזר ברבי שמעון אומר המחלל את השבת ניתן להצילו בנפשו סבר לה כאבוה דאמר עונשין מן הדין ואתיא שבת בחילול חילול מעבודת כוכבים,א"ר יוחנן משום ר"ש בן יהוצדק נימנו וגמרו בעליית בית נתזה בלוד כל עבירות שבתורה אם אומרין לאדם עבור ואל תהרג יעבור ואל יהרג חוץ מעבודת כוכבים וגילוי עריות ושפיכות דמים,ועבודת כוכבים לא והא תניא א"ר ישמעאל מנין שאם אמרו לו לאדם עבוד עבודת כוכבים ואל תהרג מנין שיעבוד ואל יהרג ת"ל (ויקרא יח, ה) וחי בהם ולא שימות בהם,יכול אפילו בפרהסיא תלמוד לומר (ויקרא כב, לב) ולא תחללו את שם קדשי ונקדשתי,אינהו דאמור כר"א דתניא ר"א אומר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך ובכל נפשך ובכל מאדך אם נאמר בכל נפשך למה נאמר בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך,אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר בכל מאדך,גילוי עריות ושפיכות דמים כדרבי דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה למדנו מרוצח,מעתה הרי זה בא ללמד ונמצא למד מקיש רוצח לנערה המאורסה מה נערה המאורסה ניתן להצילו בנפשו אף רוצח ניתן להצילו בנפשו,ומקיש נערה המאורסה לרוצח מה רוצח יהרג ואל יעבור אף נערה המאורסה תהרג ואל תעבור,רוצח גופיה מנא לן סברא הוא דההוא דאתא לקמיה דרבה ואמר ליה אמר לי מרי דוראי זיל קטליה לפלניא ואי לא קטלינא לך אמר ליה לקטלוך ולא תיקטול מי יימר דדמא דידך סומק טפי דילמא דמא דהוא גברא סומק טפי,כי אתא רב דימי א"ר יוחנן לא שנו אלא שלא בשעת גזרת המלכות) אבל בשעת גזרת המלכות אפי' מצוה קלה יהרג ואל יעבור,כי אתא רבין א"ר יוחנן אפי' שלא בשעת גזרת מלכות לא אמרו אלא בצינעא אבל בפרהסיא אפי' מצוה קלה יהרג ואל יעבור,מאי מצוה קלה אמר רבא בר רב יצחק אמר רב | 74a. bRav Pappa says:The ruling of the mishna, which lists his sister among those for whom he must pay a fine, is stated bwith regard toa young woman who was bseduced, andin the case of seduction ball agreethat the woman is not saved at the cost of the seducer’s life, as the intercourse was consensual., bAbaye says:The ruling of the mishna is stated bwith regard toa young woman who was raped in a case bwhereone was bable to saveher by injuring the pursuer bin one of his limbs,so that it was not necessary to kill him in order to achieve her rescue, band it isin accordance with the opinion of bRabbi Yonatan ben Shaul. As it is taughtin a ibaraita /i: bRabbi Yonatan ben Shaul says:If ba pursuer was pursuing another to kill him, andone was bable to savethe pursued party without killing the pursuer, but instead by injuring him bin one of his limbs, but he did not save himin this manner and rather chose to kill him, bhe is executed on his accountas a murderer.,The Gemara explains: bWhat is the reason of Rabbi Yonatan ben Shaul? As it is written: “If men striveand strike a woman with child, so that her fruit departs, and yet no further harm ensues, he shall be punished, according to the demands that the woman’s husband makes on him; and he shall pay it as the judges determine” (Exodus 21:22). bAndconcerning this bRabbi Elazar says: The verse is speaking of striving to kill,where each man was trying to kill the other. The proof is bthat it is written: “But if any harm ensues, then you shall give life for life”(Exodus 21:23), and if there was no intention to kill, why should he be executed? bAnd even so, the Merciful One states: “And yet no further harm ensues, he shall be punished,”teaching that he must pay the monetary value of the fetus to the woman’s husband., bGranted, if you saythat in a case where one is bable to savethe pursued party by injuring the pursuer bin one of his limbs, he may not savethe pursued party batthe cost of the pursuer’s blife,and if he killed the pursuer rather than injure him he is liable to receive the death penalty, bthat is how you findthe possibility bthatthe one who ultimately struck the woman bwould be punished.This would be in a case bwhere it was possible to savethe man under attack, i.e., one of the men who were fighting, by injuring the pursuer, i.e., the other man, who ultimately struck the woman, bin one of his limbs.In this case, the one who ultimately struck the woman was not subject to being killed. Therefore, he is subject to pay a fine., bBut if you saythat even if one is bable to savethe pursued party by injuring the pursuer bin one of his limbs, he can also save him atthe cost of the pursuer’s blife, how can you findthe possibility bthatthe one who ultimately struck the woman bwould be punished?When he was going to strike the other man, he was at risk of being killed, as anybody could have killed him at that time, and the ihalakhais that anybody who commits an act warranting death exempts himself from any monetary obligation ensuing from that act.,The Gemara tries to refute this reasoning: bPerhaps it is different here becausehis two liabilities are not on account of the same person; rather, his liability to be put to bdeath is on account of thisperson, the man with whom he fought, bwhilehis liability to give bpayment is on account of thatperson, the woman he ultimately struck. Consequently, he is liable to receive both punishments.,The Gemara rejects this distinction: There bis no difference. As Rava says:If ba pursuer was pursuing anotherto kill him, bandduring the course of the chase the pursuer bbroke vesselsbelonging beither to the person being pursued or to anyone else,he is bexemptfrom paying for the broken vessels. bWhat is the reasonfor this? The reason is that bhe is liable to be killed,since everyone is entitled to kill him in order to save the victim’s life, and one who commits an act rendering himself liable to be killed is exempt from any monetary obligation arising from that act, even if the payment were to be made to a person not connected to the act for which he is liable to be killed.,Rava continues: bAndif bthe pursuedparty bbroke vesselswhile fleeing from the pursuer, if those vessels bbelonged to the pursuer,the pursued party is bexempt.But if they bbelonged to anyoneelse, he is bliableto pay for them. The Gemara explains: If the vessels bbelonged to the pursuer,he is bexempt.The reason for this is bso that thepursuer’s bproperty should not be more precious tothe pursuer bthan hisown bbody.Were the one being pursued to cause the pursuer bodily harm, he would be exempt; all the more so when the pursued one breaks the pursuer’s vessels. And if the vessels belonged bto anyoneelse, he is bliable, as he saved himself atthe expense of banother’s property,and that other person should not have to suffer a loss on his account.,Rava continues: bButif one bpursuer was pursuinganother bpursuerin order bto save him,i.e., if he was trying to save the person being pursued by killing the pursuer, bandwhile doing so bhe broke vesselsbelonging beither to the pursuer or to the one being pursued, or to anyoneelse, he is bexemptfrom paying for them. The Gemara comments: This bis not bystrict blaw,as if one who saves himself at another’s expense is liable to pay for the damage, certainly one who saves another at the expense of a third party should bear similar liability. Rather, it is an ordice instituted by the Sages. This is bbecause if you do not saythat he is exempt, it will bbe found that no person will save another from a pursuer,as everyone will be afraid of becoming liable to pay for damage caused in the course of saving the pursued party.,§ The mishna teaches: bButwith regard to bone who pursues an animalto sodomize it, or one who seeks to desecrate Shabbat, or one who is going to engage in idol worship, they are not saved at the cost of their lives. bIt is taughtin a ibaraita /i: bRabbi Shimon ben Yoḥai says: One whoseeks to bworship idols may be savedfrom transgressing batthe cost of bhis life.This is derived bthrough an ia fortiori /iinference: bIfto avoid bthe degradation of an ordinaryperson, such as in the case of a rapist who degrades his victim, bhe can be savedeven batthe cost of bhis life, all the more sois it bnotclear that one may kill the transgressor to avoid bthe degrading ofthe honor of bGodthrough the worship of idols? The Gemara asks: bBut doesthe court badminister punishmentbased bonan ia fortiori binference?The Gemara answers: Rabbi Shimon ben Yoḥai bmaintainsthat the court badministers punishmentbased bonan ia fortiori binference. /b, bIt is taughtin a ibaraita /i: bRabbi Elazar, son of Rabbi Shimon, says: One whoseeks to bdesecrate Shabbat may be savedfrom transgressing even batthe cost of bhis life.The Gemara explains that Rabbi Elazar bholds in accordance withthe opinion of bhis father,Rabbi Shimon, bwho says:The court badministers punishmentbased bonan ia fortiori binference, andthe ihalakhawith regard to one who desecrates bShabbat is derived fromthe ihalakhawith regard to bidol worshipby way of a verbal analogy between the word b“desecration”mentioned in the context of Shabbat and the word b“desecration”mentioned in the context of idol worship.,§ The Gemara now considers which prohibitions are permitted in times of mortal danger. bRabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak:The Sages who discussed this issue bcountedthe votes of those assembled band concluded in the upper story of the house of Nitza inthe city of bLod:With regard to ballother btransgressions in the Torah, if a person is told: Transgressthis prohibition band you will not be killed, he may transgressthat prohibition band not be killed,because the preserving of his own life overrides all of the Torah’s prohibitions. This is the ihalakhaconcerning all prohibitions bexcept forthose of bidol worship, forbidden sexual relations, and bloodshed.Concerning those prohibitions, one must allow himself to be killed rather than transgress them.,The Gemara asks: bAndshould one bnottransgress the prohibition of bidol worshipto save his life? bBut isn’t it taughtin a ibaraita /i: bRabbi Yishmael said: From whereis it derived bthat if a person is told: Worship idols and you will not be killed, from whereis it derived bthat he should worshipthe idol band not be killed? The verse states:“You shall keep My statutes and My judgments, which a person shall do, band he shall live by them”(Leviticus 18:5), thereby teaching that the mitzvot were given to provide life, bbutthey were bnotgiven so bthatone will bdie due to theirobservance.,The ibaraitacontinues: One bmighthave thought that it is permitted to worship the idol in this circumstance beven in public,i.e., in the presence of many people. Therefore, bthe verse states: “Neither shall you profane My holy name; but I will be hallowedamong the children of Israel: I am the Lord Who sanctifies you” (Leviticus 22:32). Evidently, one is not required to allow himself to be killed so as not to transgress the prohibition of idol worship when in private; but in public he must allow himself to be killed rather than transgress.,The Gemara answers: bThosein the upper story of the house of Nitza bstatedtheir opinion bin accordance withthe opinion of bRabbi Eliezer. As it is taughtin a ibaraitathat bRabbi Eliezer says:It is stated: b“And you shall love the Lord your God with all your heart, with all your soul, and with all your might”(Deuteronomy 6:5). bIf it is stated: “With all your soul,” why is italso bstated: “With all your might,”which indicates with all your material possessions? bAnd if it is stated: “With all your might,” why is italso bstated: “With all your soul”?One of these clauses seems to be superfluous.,Rather, this serves to teach that bif you have a person whose body is more precious to him than his property, it is therefore stated: “With all your soul.”That person must be willing to sacrifice even his life to sanctify God’s name. bAnd if you have a person whose property is more precious to him than his body, it is therefore stated: “With all your might.”That person must even be prepared to sacrifice all his property for the love of God. According to the opinion of Rabbi Eliezer, one must allow himself to be killed rather than worship an idol.,From where is it derived that one must allow himself to be killed rather than transgress the prohibition of bforbidden sexual relations andthe prohibition of bbloodshed?This is bin accordance withthe opinion bof RabbiYehuda HaNasi. bAs it is taughtin a ibaraita /i: bRabbiYehuda HaNasi bsays:With regard to the rape of a betrothed young woman it is written: “But you shall do nothing to the young woman; the young woman has committed no sin worthy of death; bfor as when a man rises against his neighbor, and slays him,so too with this matter” (Deuteronomy 22:26). But why would the verse mention murder in this context? bBut what do we learnhere bfrom a murderer? /b, bNow,the mention of murder bcamein order bto teacha ihalakhaabout the betrothed young woman, band it turns outthat, in addition, bit derivesa ihalakhafrom that case. The Torah bjuxtaposesthe case of ba murderer tothe case of ba betrothed young womanto indicate that bjust asin the case of a betrothed young woman bone may save her atthe cost of the rapist’s blife, so too,in the case of ba murderer, one may savethe potential victim batthe cost of the murderer’s blife. /b, bAndconversely, the Torah bjuxtaposes a betrothed young woman to a murdererto indicate that bjust aswith regard to a potential bmurderer,the ihalakhais that if one was ordered to murder another, bhe must be killed and not transgressthe prohibition of bloodshed, bso too,with regard to ba betrothed young woman,if she is faced with rape, bshe must be killed and not transgressthe prohibition of forbidden sexual relations.,The Gemara asks: bFrom where do wederive this ihalakhawith regard to ba murderer himself,that one must allow himself to be killed rather than commit murder? The Gemara answers: bIt isbased on blogical reasoningthat one life is not preferable to another, and therefore there is no need for a verse to teach this ihalakha /i. The Gemara relates an incident to demonstrate this: bAswhen ba certain person came before Rabba and said to him: The lord of my place,a local official, bsaid to me: Go kill so-and-so, and if not I will kill you,what shall I do? Rabba bsaid to him:It is preferable that bhe should kill you and you should not kill. Who is to say that your blood is redderthan his, that your life is worth more than the one he wants you to kill? bPerhaps that man’s blood is redder.This logical reasoning is the basis for the ihalakhathat one may not save his own life by killing another.,§ bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe saidthat bRabbi Yoḥasaid: The Sages btaughtthat one is permitted to transgress prohibitions in the face of mortal danger bonly when it is not a time ofreligious bpersecution. But in a time ofreligious bpersecution,when the gentile authorities are trying to force Jews to violate their religion, bevenif they issued a decree about ba minor mitzva, one must be killed and not transgress. /b, bWhen Ravin camefrom Eretz Yisrael to Babylonia, he said that bRabbi Yoḥa said: Even whenit is bnot a time ofreligious bpersecution,the Sages bsaidthat one is permitted to transgress a prohibition in the face of mortal danger bonlywhen he was ordered to do so bin private. Butif he was ordered to commit a transgression bin public, evenif they threaten him with death if he does not transgress ba minor mitzva, he must be killed and not transgress. /b,The Gemara asks: bWhat is a minor mitzvafor this purpose? bRava bar Yitzḥak saysthat bRav says: /b |
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47. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
| 70a. ובלבד שלא ידלג מסוף הספר לתחילתו,וגולל ספר תורה וכו' וכל כך למה כדי שלא להוציא לעז על ספר תורה,ובעשור של חומש הפקודים קורא על פה אמאי נגלול וניקרי אמר רב הונא בריה דרב יהושע אמר רב ששת לפי שאין גוללין ספר תורה בציבור מפני כבוד ציבור,ונייתי אחרינא ונקרי רב הונא בר יהודה אמר משום פגמו של ראשון וריש לקיש אמר משום ברכה שאינה צריכה,ומי חיישינן לפגמא והאמר ר' יצחק נפחא ראש חודש טבת שחל להיות בשבת מביאין שלש תורות וקורין אחת בענינו של יום ואחת של ראש חודש (טבת) ואחת של חנוכה,תלתא גברי בתלתא ספרי ליכא פגמא חד גברא בתרי ספרי איכא פגמא,ומברך עליה שמונה ברכות ת"ר על התורה כדרך שמברכים בבית הכנסת על העבודה ועל ההודאה ועל מחילת העון כתיקנה ועל המקדש בפני עצמו ועל הכהנים בפני עצמן ועל ישראל בפני עצמן ועל שאר תפלה,ת"ר ושאר התפלה רנה תחינה בקשה מלפניך על עמך ישראל שצריכין להושע וחותם בשומע תפלה ואח"כ כל אחד ואחד מביא ספר תורה מביתו וקורא בו כדי להראות חזותו לרבים,הרואה כהן גדול כו' לא מפני שאינו רשאי פשיטא מהו דתימא כדריש לקיש דאמר ריש לקיש אין מעבירין על המצות,ומאי מצוה (משלי יד, כח) ברב עם הדרת מלך קמ"ל, big strongמתני׳ /strong /big אם בבגדי בוץ קורא קדש ידיו ורגליו פשט ירד וטבל עלה ונסתפג והביאו לו בגדי זהב ולבש וקדש ידיו ורגליו ויצא,ועשה את אילו ואת איל העם ואת שבעת כבשים תמימים בני שנה דברי ר' אליעזר רבי עקיבא אומר עם תמיד של שחר היו קרבין ופר העולה ושעיר הנעשה בחוץ היו קרבין עם תמיד של בין הערבים,קדש ידיו ורגליו ופשט וירד וטבל ועלה ונסתפג,הביאו לו בגדי לבן ולבש וקדש ידיו ורגליו נכנס להוציא את הכף ואת המחתה קדש ידיו ורגליו ופשט וירד וטבל עלה ונסתפג,הביאו לו בגדי זהב ולבש וקדש ידיו ורגליו ונכנס להקטיר קטורת של בין הערבים ולהטיב את הנרות וקדש ידיו ורגליו ופשט (וירד וטבל עלה ונסתפג),הביאו לו בגדי עצמו ולבש ומלוין אותו עד ביתו ויום טוב היה עושה לאוהביו בשעה שיצא בשלום מן הקודש, big strongגמ׳ /strong /big איבעיא להו היכי קאמר עם תמיד של שחר היו קרבין ופר העולה ושעיר הנעשה בחוץ עם תמיד של בין הערבים,או דילמא הכי קאמר עם תמיד של שחר היו קרבין ופר העולה בהדייהו ושעיר הנעשה בחוץ עם תמיד של בין הערבים,ותו פר העולה לרבי אליעזר דשייריה אימת עביד ליה,ותו בין לרבי אליעזר בין לרבי עקיבא אימורי חטאת אימת עביד להו,אמר רבא לא משכחת לה מתקנתא אלא או לרבי אליעזר דתנא בדבי שמואל או לרבי עקיבא כדתוספתא,דתנא דבי שמואל רבי אליעזר אומר יצא ועשה אילו ואיל העם ואימורי חטאת אבל פר העולה ושבעת כבשים ושעיר הנעשה בחוץ עם תמיד של בין הערבים,רבי עקיבא דתוספתא מאי היא דתניא רבי עקיבא אומר פר העולה ושבעת כבשים עם תמיד של שחר היו קרבין שנאמר (במדבר כח, כג) מלבד עולת הבקר אשר לעולת התמיד ואחר כך עבודת היום | 70a. All this is bprovided that he does not skip from the end of the book to its beginning,since then it would be clear to everyone that he is skipping text.,§ It was taught in the mishna: The High Priest bfurls the Torah scrolland places it on his bosom and says: More than what I have read before you is written here. The Gemara comments: bAnd whymust he say ball this?It is bso as not to cast aspersions on the Torah scroll,because people might think that the portion he read by heart is not written there.,§ It was further taught in the mishna: The Torah portion beginning with the verse: b“And on the tenth,” from the book of Numbers(29:7), bhe reads by heart.The Gemara asks: bWhydoes he read it by heart? bLet him furlthe scroll to that portion band read itfrom the text. bRav Huna, son of Rav Yehoshua, saidthat bRav Sheshet said:It is bbecause one may not furl a Torah scroll in public, out of respect for the community.It is inappropriate to make the community wait until they have reached the next section.,But why not blet anotherTorah scroll bbe broughtthat has previously been furled to that portion band readfrom it? bRav Huna bar Yehuda said:People might mistakenly think the second scroll was brought bdue to a flawthat was found bin the firstone. bAnd Reish Lakish saida different reason: A second scroll should not be brought bdue tothe fact that doing do will cause an bunnecessary blessingto be recited; before reading from a new scroll the High Priest would have to repeat the blessings required upon reading from the Torah. Therefore, it is preferable that he read by heart.,The Gemara questions Rav Huna bar Yehuda’s answer: bAre wereally bconcernedthat people will think the first scroll had ba flaw? Didn’t Rabbi Yitzḥak Nappaḥa say:When bthe New Moon of Tevet,which always occurs during Hanukkah, boccurs on Shabbat, one bringsand reads from bthree Torahscrolls. bOne readsfrom bonescroll bthe topic of the day,i.e., the weekly portion; bandfrom bonescroll the portion bof the New Moon; andfrom bonescroll a passage related to Hanukkah. It is apparent from the statement of Rabbi Yitzḥak Nappaḥa that many Torah scrolls may be used, and there is no concern that people will mistakenly think one or more had a flaw.,The Gemara explains: When bthree menread bfrom three scrolls there is noconcern that people will think there was ba flaw,since people assume that it is befitting for each individual to receive his own scroll. But when bone manreads bfrom two scrolls, there isa concern that people will think there is ba flaw,and they will not realize that this was done only to avoid forcing the community to wait while the scroll was furled.,§ It was taught in the mishna: bAndthe High Priest brecites eight blessingsafter the reading. bThe Sages taughtin a ibaraitathat these are the eight blessings: brThe blessing bconcerning the Torahis recited bin theusual bway one recites a blessing in the synagogue:Who gives the Torah; brThe three blessings: bconcerning theTemple bservice, concerning thanksgiving, and concerning pardon of iniquity,are all recited baccording to their established formsin the prayers; brThe blessing bconcerning the Temple in and of itself; brThe blessing bconcerning the priests in and of themselves; brThe blessing bconcerning the Jewish people in and of itself; brThe blessing bconcerning the rest of the prayer. /b, bThe Sages taughtin another ibaraita /i: bAndthe blessing bconcerning the rest of the prayerreads: bSong, supplication, petition before You for Your people Israel, who need to be saved. And headds an additional supplication and bconcludesthe blessing bwith: The One Who hears prayer. And afterthe High Priest concludes his reading, beach and everyperson present bbrings a Torah scroll from his house,although in fact each person had already brought one on Yom Kippur eve, band reads from itfor himself bin order to show itsbeautiful bappearance to the community.This is considered beautification of the mitzva.,§ It was taught in the mishna: bOne who sees the High Priestreading the Torah does not see the bull and goat that are burned, and vice versa. This is bnot because one is not permittedto see both but because there is a distance between them and they are performed simultaneously. The Gemara comments: It is bobviousthat this is not due to a prohibition; what possible reason could there be to prohibit this? The Gemara answers: This was taught explicitly blest you say thatit is prohibited bin accordance withthe statement of bReish Lakish, as Reish Lakish said: One does not pass overthe opportunity to perform bmitzvot,even if it is in order to perform a different mitzva.,The Gemara clarifies why this principle might have applied here. bAnd what mitzvais there in hearing the reading of the High Priest? It is a fulfillment of the principle expressed in the verse: b“The king’s glory is in the multitude of people”(Proverbs 14:28). Having a large assembly involved in a mitzva gives honor to God. Therefore, the mishna bteaches usthat the problem with seeing both events was only a practical one., strongMISHNA: /strong bIfthe High Priest breadthe Torah binsacred white bfine linen garments, hethen bsanctified his hands and feetas he did each time before removing the priestly vestments. He then bremovedthe linen garments, bdescendedto the ritual bath, band immersed.Afterward he bascended and dried himselfwith a towel, band they brought himthe bgolden garmentsof the High Priesthood, band he dressedin them band sanctified his hands and feet. /b,The mishna addresses those offerings whose sacrifice has still not been mentioned. The verses in Leviticus, chapter 16, detail the special offerings of the atonement service of Yom Kippur. of those offerings, the ram of the High Priest and the ram of the people have still not been addressed. In addition to this, the additional offerings of Yom Kippur detailed in Numbers, chapter 29, have not yet been discussed. These include seven one-year-old lambs and a bull to be brought as a burnt-offering and a goat to be brought as a sin-offering. The mishna continues: bHe emerged and offered his ram and the ram of the people and the seven unblemished year-old lambsmandated to be offered that day. This is bthe statement of Rabbi Eliezer. Rabbi Akiva says:Those offerings were not sacrificed at this point; brather,they were sacrificed bwith the daily morning offering; and the bullof the Yom Kippur bburnt-offering; and the goat whoseservices bare performed outsideof the Sanctuary, i.e., in the Temple courtyard, bwere sacrificed with the daily afternoon offering. /b,After sacrificing these offerings, bhe sanctified his hands and feet and removedthe golden garments, band he descendedinto the ritual bath band immersed and ascended and dried himself. /b, bThey brought him the white garmentsagain, band he dressedin them band sanctified his hands and feet.Afterward bhe enteredthe Holy of Holies bto take out theincense bspoon and the coal pan,which he had brought there earlier. bHeagain bsanctified his hands and feet and removedthe white garments band descendedto the ritual bath band immersed and ascended and dried himselfwith a towel., bThey brought himthe bgolden garments, and he dressedin them band sanctified his hands and feet and enteredthe Sanctuary bto burn the afternoon incense and to removethe ashes from bthe lamps,which signified the end of the day’s service. bAnd he sanctified his hands and feet and removedthe golden garments, band he descendedto the ritual bath band immersed and ascended and dried himself. /b, bTheythen bbrought him his own clothing and he dressed,since the service was complete and Yom Kippur was over; and the people bescort him to his housein deference to him. bAndthe High Priest bwould make a feast for his loved onesand his friends bwhen he emerged in peace from the Sanctuary. /b, strongGEMARA: /strong It was taught in the mishna: Rabbi Akiva said the seven lambs were sacrificed with the daily morning offering; and the bull of the Yom Kippur burnt-offering; and the goat whose services are performed outside of the Sanctuary, i.e., in the Temple courtyard, with the daily afternoon offering. It is unclear whether the middle clause concerning the bull should be read as a continuation of the first clause, or as relating to the latter clause. The Gemara seeks to clarify this ambiguity. bA dilemma was raised beforethe Sages: bWhat isRabbi Akiva bsaying?Does he mean to say the seven lambs bwere sacrificed with the daily morning offering,whereas bthe bullof the Yom Kippur bburnt-offering and the goat whoseservices bare performed outside were sacrificed with the daily afternoon offering? /b, bOr perhaps this is what he is saying:The seven lambs bwere sacrificed with the daily morning offeringand bthe bullof the Yom Kippur bburnt-offering together with them,whereas bthe goat whoseservices bare performed outside,i.e., in the Temple courtyard, was sacrificed bwith the daily afternoon offering. /b, bAnd furthermore,another dilemma: With regard to bthe bullof the Yom Kippur bburnt-offering,according bto Rabbi Eliezer’sopinion: Since bhe omittedmention of bit,it must be clarified bwhenthe High Priest bperformsits sacrifice. Is it sacrificed at this point in the day, or at another time?, bAnd furthermore,another dilemma: According to bboth Rabbi Eliezer’sopinion bandaccording to bRabbi Akiva’sopinion, since neither of them mentioned the bportions of the sin-offeringto be consumed on the altar, it must be clarified bwhenthe High Priest bperforms theirservice and places them on the altar., bRava said: You will only find it properlyexplained either according btothe opinion of bRabbi Eliezer as taught by the schoolof bShmuel, oraccording btothe opinion of bRabbi Akiva astaught bin the iTosefta /i. /b, bThe school of Shmuel taughtthat bRabbi Eliezer says: He came out and offered his ram and the ram of the people and the portions of the sin-offeringto be consumed on the altar. bBut the bullof the Yom Kippur bburnt-offering and the seven lambs and the goat whoseservices bare performed outsidewere sacrificed bwith the daily afternoon offering. /b, bWhat is Rabbi Akiva’sopinion as taught in the iTosefta /i? As it was taughtthat bRabbi Akiva says: The bullof the Yom Kippur bburnt-offering and the seven lambs were sacrificed with the daily morning offering, as it is statedwith regard to the additional offerings of other Festivals: b“Besides the morning burnt-offering which is the daily burnt-offeringyou shall sacrifice these” (Numbers 28:23), indicating that the additional offerings of the day should be sacrificed together with the daily offering. bAnd afterward the service of the day,which is unique to Yom Kippur, is performed. |
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48. Anon., 4 Ezra, 14.3
| 14.3. Then he said to me, "I revealed myself in a bush and spoke to Moses, when my people were in bondage in Egypt; |
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49. Anon., Prayer of Manasseh, 3
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50. Septuagint, 4 Maccabees, 16.14
| 16.14. O mother, soldier of God in the cause of religion, elder and woman! By steadfastness you have conquered even a tyrant, and in word and deed you have proved more powerful than a man. |
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