Tiresias: The Ancient Mediterranean Religions Source Database

^3.10 When she heard these things she was deeply grieved, even to the thought of hanging herself. But she said, "I am the only child of my father; if I do this, it will be a disgrace to him, and I shall bring his old age down in sorrow to the grave.
^8.15 Then Raguel blessed God and said, "Blessed art thou, O God, with every pure and holy blessing.Let thy saints and all thy creatures bless thee;let all thy angels and thy chosen people bless thee for ever.
^12.12 And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you.
^12.15 I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One.",
^13.4 Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever.
^13.16 For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. ^13.17 The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir;
^14.11 So now, my children, consider what almsgiving accomplishes and how righteousness delivers." As he said this he died in his bed. He was a hundred and fifty-eight years old; and Tobias gave him a magnificent funeral.

^4.13 שְׁלָחַיִךְ פַּרְדֵּס רִמּוֹנִים עִם פְּרִי מְגָדִים כְּפָרִים עִם־נְרָדִים׃

^4.13 Thy shoots are a park of pomegranates, With precious fruits; Henna with spikenard plants,

, ^5.5 אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃, ^5.21 וַתֹּאמְרוּ הֵן הֶרְאָנוּ יְהוָה אֱלֹהֵינוּ אֶת־כְּבֹדוֹ וְאֶת־גָּדְלוֹ וְאֶת־קֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ הַיּוֹם הַזֶּה רָאִינוּ כִּי־יְדַבֵּר אֱלֹהִים אֶת־הָאָדָם וָחָי׃, ^5.24 קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃, ^10.12 וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃, ^10.14 הֵן לַיהוָה אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל־אֲשֶׁר־בָּהּ׃, ^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׃, ^13.5 אַחֲרֵי יְהוָה אֱלֹהֵיכֶם תֵּלֵכוּ וְאֹתוֹ תִירָאוּ וְאֶת־מִצְוֺתָיו תִּשְׁמֹרוּ וּבְקֹלוֹ תִשְׁמָעוּ וְאֹתוֹ תַעֲבֹדוּ וּבוֹ תִדְבָּקוּן׃, ^18.11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃, ^28.26 וְהָיְתָה נִבְלָתְךָ לְמַאֲכָל לְכָל־עוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ וְאֵין מַחֲרִיד׃, ^28.29 וְהָיִיתָ מְמַשֵּׁשׁ בַּצָּהֳרַיִם כַּאֲשֶׁר יְמַשֵּׁשׁ הָעִוֵּר בָּאֲפֵלָה וְלֹא תַצְלִיחַ אֶת־דְּרָכֶיךָ וְהָיִיתָ אַךְ עָשׁוּק וְגָזוּל כָּל־הַיָּמִים וְאֵין מוֹשִׁיעַ׃, ^28.48 וְעָבַדְתָּ אֶת־אֹיְבֶיךָ אֲשֶׁר יְשַׁלְּחֶנּוּ יְהוָה בָּךְ בְּרָעָב וּבְצָמָא וּבְעֵירֹם וּבְחֹסֶר כֹּל וְנָתַן עֹל בַּרְזֶל עַל־צַוָּארֶךָ עַד הִשְׁמִידוֹ אֹתָךְ׃, ^28.62 וְנִשְׁאַרְתֶּם בִּמְתֵי מְעָט תַּחַת אֲשֶׁר הֱיִיתֶם כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב כִּי־לֹא שָׁמַעְתָּ בְּקוֹל יְהוָה אֱלֹהֶיךָ׃, ^28.66 וְהָיוּ חַיֶּיךָ תְּלֻאִים לְךָ מִנֶּגֶד וּפָחַדְתָּ לַיְלָה וְיוֹמָם וְלֹא תַאֲמִין בְּחַיֶּיךָ׃, ^31.19 וְעַתָּה כִּתְבוּ לָכֶם אֶת־הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת־בְּנֵי־יִשְׂרָאֵל שִׂימָהּ בְּפִיהֶם לְמַעַן תִּהְיֶה־לִּי הַשִּׁירָה הַזֹּאת לְעֵד בִּבְנֵי יִשְׂרָאֵל׃, ^31.21 וְהָיָה כִּי־תִמְצֶאןָ אֹתוֹ רָעוֹת רַבּוֹת וְצָרוֹת וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ כִּי יָדַעְתִּי אֶת־יִצְרוֹ אֲשֶׁר הוּא עֹשֶׂה הַיּוֹם בְּטֶרֶם אֲבִיאֶנּוּ אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבָּעְתִּי׃, ^31.28 הַקְהִילוּ אֵלַי אֶת־כָּל־זִקְנֵי שִׁבְטֵיכֶם וְשֹׁטְרֵיכֶם וַאֲדַבְּרָה בְאָזְנֵיהֶם אֵת הַדְּבָרִים הָאֵלֶּה וְאָעִידָה בָּם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃, ^32.1 יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃, ^32.6 הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃, ^32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃, ^32.39 רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃, ^32.43 הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃, ^33.2 וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ׃, ^34.5 וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־יְהוָה בְּאֶרֶץ מוֹאָב עַל־פִּי יְהוָה׃

^4.20 But you hath the LORD taken and brought forth out of the iron furnace, out of Egypt, to be unto Him a people of inheritance, as ye are this day.
^5.5 I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: .
^5.21 and ye said: ‘Behold, the LORD our God hath shown us His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth speak with man, and he liveth.
^5.24 Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’,
^10.12 And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all His ways, and to love Him, and to serve the LORD thy God with all thy heart and with all thy soul;
^10.14 Behold, unto the LORD thy God belongeth the heaven, and the heaven of heavens, the earth, with all that therein is.
^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.
^13.5 After the LORD your God shall ye walk, and Him shall ye fear, and His commandments shall ye keep, and unto His voice shall ye hearken, and Him shall ye serve, and unto Him shall ye cleave.
^18.11 or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.
^28.26 And thy carcasses shall be food unto all fowls of the air, and unto the beasts of the earth, and there shall be none to frighten them away.
^28.29 And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not make thy ways prosperous; and thou shalt be only oppressed and robbed alway, and there shall be none to save 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.
^28.62 And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou didst not hearken unto the voice of the LORD thy God.
^28.66 And thy life shall hang in doubt before thee; and thou shalt fear night and day, and shalt have no assurance of thy life.
^31.19 Now therefore write ye this song for you, and teach thou it the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel.
^31.21 then it shall come to pass, when many evils and troubles are come upon them, that this song shall testify before them as a witness; for it shall not be forgotten out of the mouths of their seed; for I know their imagination how they do even now, before I have brought them into the land which I swore.’,
^31.28 Assemble unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them.
^32.1 Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth.
^32.6 Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?
^32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
^32.39 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.
^32.43 Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.
^33.2 And he said: The LORD came from Sinai, And rose from Seir unto them; He shined forth from mount Paran, And He came from the myriads holy, At His right hand was a fiery law unto them.
^34.5 So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.

^3.4 וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃, ^3.6 וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים׃, ^3.8 וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ אֶל־מְקוֹם הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי׃, ^3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃, ^4.22 וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃, ^12.29 וַיְהִי בַּחֲצִי הַלַּיְלָה וַיהוָה הִכָּה כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל־כִּסְאוֹ עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה׃, ^15.12 נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃, ^15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃, ^15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃, ^16.4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא׃, ^17.14 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם׃, ^18.21 וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת׃, ^19.3 וּמֹשֶׁה עָלָה אֶל־הָאֱלֹהִים וַיִּקְרָא אֵלָיו יְהוָה מִן־הָהָר לֵאמֹר כֹּה תֹאמַר לְבֵית יַעֲקֹב וְתַגֵּיד לִבְנֵי יִשְׂרָאֵל׃, ^19.4 אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃, ^19.5 וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃, ^19.15 וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃, , ^19.25 וַיֵּרֶד מֹשֶׁה אֶל־הָעָם וַיֹּאמֶר אֲלֵהֶם׃, ^23.21 הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃, ^23.22 כִּי אִם־שָׁמֹעַ תִּשְׁמַע בְּקֹלוֹ וְעָשִׂיתָ כֹּל אֲשֶׁר אֲדַבֵּר וְאָיַבְתִּי אֶת־אֹיְבֶיךָ וְצַרְתִּי אֶת־צֹרְרֶיךָ׃, ^24.1 וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר׃, ^24.9 וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃, ^24.11 וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּוּ׃, ^24.16 וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃, ^24.18 וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה׃, ^25.8 וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃, ^25.9 כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃, ^26.35 וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃, ^29.7 וְלָקַחְתָּ אֶת־שֶׁמֶן הַמִּשְׁחָה וְיָצַקְתָּ עַל־רֹאשׁוֹ וּמָשַׁחְתָּ אֹתוֹ׃, ^33.18 וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃, ^33.19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃, ^33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃, ^33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃, ^33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃

^3.4 And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’,
^3.6 Moreover He said: ‘I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face; for he was afraid to look upon God.
^3.8 and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
^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.’,
^4.22 And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born.
^12.29 And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne unto the first-born of the captive that was in the dungeon; and all the first-born of cattle.
^15.12 Thou stretchedst out Thy right hand— The earth swallowed them.
^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.
^16.4 Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.
^17.14 And the LORD said unto Moses: ‘Write this for a memorial in the book, and rehearse it in the ears of Joshua: for I will utterly blot out the remembrance of Amalek from under heaven.’,
^18.21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
^19.3 And Moses went up unto God, and the LORD called unto him out of the mountain, saying: ‘Thus shalt thou say to the house of Jacob, and tell the children of Israel: ^19.4 Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself. ^19.5 Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;
^19.15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’,
^19.20 And the LORD came down upon mount Sinai, to the top of the mount; and the LORD called Moses to the top of the mount; and Moses went up.
^19.25 So Moses went down unto the people, and told them.
^23.20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. ^23.21 Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him. ^23.22 But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
^24.1 And unto Moses He said: ‘Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off;
^24.9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;
^24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
^24.11 And upon the nobles of the children of Israel He laid not His hand; and they beheld God, and did eat and drink.

^24.16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.

^24.18 And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights.
^25.8 And let them make Me a sanctuary, that I may dwell among them. ^25.9 According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it.
^25.40 And see that thou make them after their pattern, which is being shown thee in the mount.
^26.35 And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south; and thou shalt put the table on the north side.
^29.7 Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.
^33.18 And he said: ‘Show me, I pray Thee, Thy glory.’, ^33.19 And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’, ^33.20 And He said: ‘Thou canst not see My face, for man shall not see Me and live.’, ^33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. ^33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. ^33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’

^1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃, ^1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃, ^1.4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃, ^1.5 וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃, ^1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃, ^1.7 וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃, ^1.8 וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃, ^1.9 וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃, , ^1.11 וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃, ^1.12 וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.13 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃, ^1.14 וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃, ^1.15 וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃, ^1.16 וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃, ^1.17 וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃, ^1.18 וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.19 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃, ^1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.22 וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃, ^1.23 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃, ^1.24 וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃, ^1.25 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃, ^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃, ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃, ^1.28 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃, ^1.29 וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃, ^1.31 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃, ^2.1 וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃, ^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃, ^2.8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃, ^2.9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃, ^2.15 וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃, ^2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃, ^2.22 וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃, ^3.9 וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃, ^3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃, ^3.18 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃, ^3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃, ^3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃, ^3.24 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃, ^5.18 וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃, ^5.19 וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃, ^5.21 וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃, ^5.22 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃, ^5.23 וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃, ^5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃, ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃, ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃, ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃, ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃, ^6.11 וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס׃, ^6.17 וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃, ^7.11 בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃, ^9.6 שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃, ^9.12 וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃, ^12.2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃, ^12.3 וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃, ^14.18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃, ^14.19 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃, ^15.7 וַיֹּאמֶר אֵלָיו אֲנִי יְהוָה אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ׃, ^15.12 וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃, ^18.1 וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃, ^18.8 וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃, ^18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃, ^18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃, ^18.13 וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃, ^18.14 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃, ^18.15 וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃, ^19.8 הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃, ^19.24 וַיהוָה הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גָּפְרִית וָאֵשׁ מֵאֵת יְהוָה מִן־הַשָּׁמָיִם׃, ^23.4 גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃, ^24.7 יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר־לִי וַאֲשֶׁר נִשְׁבַּע־לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם׃, ^26.3 גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי־לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת־כָּל־הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת־הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ׃, ^28.12 וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃, ^28.17 וַיִּירָא וַיֹּאמַר מַה־נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם־בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם׃, ^28.18 וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת־הָאֶבֶן אֲשֶׁר־שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל־רֹאשָׁהּ׃

^1.1 In the beginning God created the heaven and the earth. ^1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. ^1.3 And God said: ‘Let there be light.’ And there was light. ^1.4 And God saw the light, that it was good; and God divided the light from the darkness. ^1.5 And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day. ^1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’, ^1.7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. ^1.8 And God called the firmament Heaven. And there was evening and there was morning, a second day. ^1.9 And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.
^1.10 And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.
^1.11 And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.
^1.12 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.
^1.13 And there was evening and there was morning, a third day.
^1.14 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
^1.15 and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.
^1.16 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
^1.17 And God set them in the firmament of the heaven to give light upon the earth,
^1.18 and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.
^1.19 And there was evening and there was morning, a fourth day. ^1.20 And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’, ^1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good. ^1.22 And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’, ^1.23 And there was evening and there was morning, a fifth day. ^1.24 And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so. ^1.25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. ^1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’, ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^1.28 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’, ^1.29 And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food; ^1.30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food.’ And it was so. ^1.31 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
^2.1 And the heaven and the earth were finished, and all the host of them.
^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. ^2.8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed. ^2.9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
^2.10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.

^2.15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.

^2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’,
^2.22 And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
^3.9 And the LORD God called unto the man, and said unto him: ‘Where art thou?’,
^3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. ^3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. ^3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’,
^3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’,
^3.24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
^5.18 And Jared lived a hundred sixty and two years, and begot Enoch. ^5.19 And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters. ^5.20 And all the days of Jared were nine hundred sixty and two years; and he died. , ^5.21 And Enoch lived sixty and five years, and begot Methuselah. ^5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. ^5.23 And all the days of Enoch were three hundred sixty and five years. ^5.24 And Enoch walked with God, and he was not; for God took him.
^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’, ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.

^6.11 And the earth was corrupt before God, and the earth was filled with violence.

^6.17 And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.
^7.11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
^9.6 Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.
^9.12 And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:
^12.2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. ^12.3 And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’,
^14.18 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High. ^14.19 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth; ^14.20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
^15.7 And He said unto him: ‘I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’,
^15.12 And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.
^18.1 And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;
^18.8 And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

^18.10 And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—,
^18.11 Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—,
^18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’,
^18.13 And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?
^18.14 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’,
^18.15 Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’,
^19.8 Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’,
^19.24 Then the LORD caused to rain upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;
^23.4 ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’,
^24.7 The LORD, the God of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence.
^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;
^28.12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it.
^28.17 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of God, and this is the gate of heaven.’, ^28.18 And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it.

^3.1 וַיֹּאמֶר יְהוָה אֵלַי עוֹד לֵךְ אֱ\u200dהַב־אִשָּׁה אֲהֻבַת רֵעַ וּמְנָאָפֶת כְּאַהֲבַת יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְהֵם פֹּנִים אֶל־אֱלֹהִים אֲחֵרִים וְאֹהֲבֵי אֲשִׁישֵׁי עֲנָבִים׃, ^6.6 כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃, ^11.1 אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃

^3.1 And the LORD said unto me: ‘Go yet, love a woman beloved of her friend and an adulteress, even as the LORD loveth the children of Israel, though they turn unto other gods, and love cakes of raisins.
^6.6 For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.
^11.1 When Israel was a child, then I loved him, And out of Egypt I called My son.

^1.6 וַיְהִי הַיּוֹם וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל־יְהוָה וַיָּבוֹא גַם־הַשָּׂטָן בְּתוֹכָם׃, ^1.7 וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן מֵאַיִן תָּבֹא וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ׃, ^1.8 וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃, ^1.9 וַיַּעַן הַשָּׂטָן אֶת־יְהוָה וַיֹּאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים׃, , ^1.11 וְאוּלָם שְׁלַח־נָא יָדְךָ וְגַע בְּכָל־אֲשֶׁר־לוֹ אִם־לֹא עַל־פָּנֶיךָ יְבָרֲכֶךָּ׃, ^1.12 וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הִנֵּה כָל־אֲשֶׁר־לוֹ בְּיָדֶךָ רַק אֵלָיו אַל־תִּשְׁלַח יָדֶךָ וַיֵּצֵא הַשָּׂטָן מֵעִם פְּנֵי יְהוָה׃, ^38.7 בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃, ^38.14 תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ׃

^1.6 Now it fell upon a day, that the sons of God came to present themselves before the LORD, and Satan came also among them. ^1.7 And the LORD said unto Satan: ‘Whence comest thou?’ Then Satan answered the LORD, and said: ‘From going to and fro in the earth, and from walking up and down in it.’, ^1.8 And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’, ^1.9 Then Satan answered the LORD, and said: ‘Doth Job fear God for nought? ^1.10 Hast not Thou made a hedge about him, and about his house, and about all that he hath, on every side? Thou hast blessed the work of his hands, and his possessions are increased in the land. ^1.11 But put forth Thy hand now, and touch all that he hath, surely he will blaspheme Thee to Thy face.’, ^1.12 And the LORD said unto Satan: ‘Behold, all that he hath is in thy power; only upon himself put not forth thy hand.’ So Satan went forth from the presence of the LORD.
^38.7 When the morning stars sang together, And all the sons of God shouted for joy?
^38.14 It is changed as clay under the seal; And they stand as a garment.

^1.13 חִגְרוּ וְסִפְדוּ הַכֹּהֲנִים הֵילִילוּ מְשָׁרְתֵי מִזְבֵּחַ בֹּאוּ לִינוּ בַשַּׂקִּים מְשָׁרְתֵי אֱלֹהָי כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם מִנְחָה וָנָסֶךְ׃, ^2.17 בֵּין הָאוּלָם וְלַמִּזְבֵּחַ יִבְכּוּ הַכֹּהֲנִים מְשָׁרְתֵי יְהוָה וְיֹאמְרוּ חוּסָה יְהוָה עַל־עַמֶּךָ וְאַל־תִּתֵּן נַחֲלָתְךָ לְחֶרְפָּה לִמְשָׁל־בָּם גּוֹיִם לָמָּה יֹאמְרוּ בָעַמִּים אַיֵּה אֱלֹהֵיהֶם׃

^1.13 Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God.
^2.17 Let the priests, the ministers of the LORD, Weep between the porch and the altar, And let them say: ‘Spare thy people, O LORD, And give not Thy heritage to reproach, That the nations should make them a byword: Wherefore should they say among the peoples: Where is their God?’

^14.5 וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃, ^16.2 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכָל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן וְלֹא יָמוּת כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת׃, ^16.12 וְלָקַח מְלֹא־הַמַּחְתָּה גַּחֲלֵי־אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי יְהוָה וּמְלֹא חָפְנָיו קְטֹרֶת סַמִּים דַּקָּה וְהֵבִיא מִבֵּית לַפָּרֹכֶת׃, ^16.13 וְנָתַן אֶת־הַקְּטֹרֶת עַל־הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת־הַכַּפֹּרֶת אֲשֶׁר עַל־הָעֵדוּת וְלֹא יָמוּת׃, ^16.15 וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃, ^19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃

^14.5 And the priest shall command to kill one of the birds in an earthen vessel over running water.
^16.2 and the LORD said unto Moses: ‘Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover.
^16.12 And he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil. ^16.13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not.
^16.15 Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover.
^19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.

^3.23 הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃, ^3.24 וְהֵשִׁיב לֵב־אָבוֹת עַל־בָּנִים וְלֵב בָּנִים עַל־אֲבוֹתָם פֶּן־אָבוֹא וְהִכֵּיתִי אֶת־הָאָרֶץ חֵרֶם׃

^3.23 Behold, I will send you Elijah the prophet Before the coming of the great and terrible day of the LORD. ^3.24 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the land with utter destruction.

^1.3 כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ וְיָרַד וְדָרַךְ עַל־במותי בָּמֳתֵי אָרֶץ׃

^1.3 For, behold, the LORD cometh forth out of His place, And will come down, and tread upon the high places of the earth.

^6.25 יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃, ^6.26 יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃, ^19.17 וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי׃

^6.25 The LORD make His face to shine upon thee, and be gracious unto thee; ^6.26 The LORD lift up His countece upon thee, and give thee peace.
^19.17 And for the unclean they shall take of the ashes of the burning of the purification from sin, and running water shall be put thereto in a vessel.

^3.18 עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃, ^8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃, ^8.23 מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃, ^8.24 בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃, ^8.25 בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃, ^25.2 כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר׃

^3.18 She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.
^8.22 The LORD made me as the beginning of His way, The first of His works of old. ^8.23 I was set up from everlasting, from the beginning, Or ever the earth was. ^8.24 When there were no depths, I was brought forth; When there were no fountains abounding with water. ^8.25 Before the mountains were settled, Before the hills was I brought forth;
^25.2 It is the glory of God to conceal a thing; but the glory of kings is to search out a matter.

^1.2 כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃, ^2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃, ^2.4 יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק אֲדֹנָי יִלְעַג־לָמוֹ׃, ^8.4 כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃, ^8.5 מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃, ^16.11 תּוֹדִיעֵנִי אֹרַח חַיִּים שֹׂבַע שְׂמָחוֹת אֶת־פָּנֶיךָ נְעִמוֹת בִּימִינְךָ נֶצַח׃, ^18.11 וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּדֶא עַל־כַּנְפֵי־רוּחַ׃, ^37.11 וַעֲנָוִים יִירְשׁוּ־אָרֶץ וְהִתְעַנְּגוּ עַל־רֹב שָׁלוֹם׃, ^68.9 אֶרֶץ רָעָשָׁה אַף־שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים זֶה סִינַי מִפְּנֵי אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל׃, ^68.18 רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃, ^68.19 עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים׃, ^74.13 אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃, ^74.14 אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃, ^74.15 אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃, ^75.8 כִּי־אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים׃, ^78.25 לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃, ^82.1 מִזְמוֹר לְאָסָף אֱ\u200dלֹהִים נִצָּב בַּעֲדַת־אֵל בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט׃, ^82.6 אֲ\u200dנִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃, ^82.7 אָכֵן כְּאָדָם תְּמוּתוּן וּכְאַחַד הַשָּׂרִים תִּפֹּלוּ׃, ^88.8 עָלַי סָמְכָה חֲמָתֶךָ וְכָל־מִשְׁבָּרֶיךָ עִנִּיתָ סֶּלָה׃, ^103.13 כְּרַחֵם אָב עַל־בָּנִים רִחַם יְהוָה עַל־יְרֵאָיו׃, ^104.3 הַמְקָרֶה בַמַּיִם עֲ\u200dלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ׃, ^104.4 עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃, ^104.8 יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃, ^104.13 מַשְׁקֶה הָרִים מֵעֲלִיּוֹתָיו מִפְּרִי מַעֲשֶׂיךָ תִּשְׂבַּע הָאָרֶץ׃, ^104.14 מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן־הָאָרֶץ׃, ^104.15 וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃, ^104.18 הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃, ^104.24 מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃, ^110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃, ^110.4 נִשְׁבַּע יְהוָה וְלֹא יִנָּחֵם אַתָּה־כֹהֵן לְעוֹלָם עַל־דִּבְרָתִי מַלְכִּי־צֶדֶק׃, ^138.7 אִם־אֵלֵךְ בְּקֶרֶב צָרָה תְּחַיֵּנִי עַל אַף אֹיְבַי תִּשְׁלַח יָדֶךָ וְתוֹשִׁיעֵנִי יְמִינֶךָ׃, ^138.8 יְהוָה יִגְמֹר בַּעֲדִי יְהוָה חַסְדְּךָ לְעוֹלָם מַעֲשֵׂי יָדֶיךָ אַל־תֶּרֶף׃, ^148.4 הַלְלוּהוּ שְׁמֵי הַשָּׁמָיִם וְהַמַּיִם אֲשֶׁר מֵעַל הַשָּׁמָיִם׃,

^1.2 But his delight is in the law of the LORD; and in His law doth he meditate day and night.
^2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:
^2.4 He that sitteth in heaven laugheth, the Lord hath them in derision.
^8.4 When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established; ^8.5 What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?
^16.11 Thou makest me to know the path of life; In Thy presence is fulness of joy, In Thy right hand bliss for evermore.
^18.11 And He rode upon a cherub, and did fly; yea, He did swoop down upon the wings of the wind.
^37.11 But the humble shall inherit the land, and delight themselves in the abundance of peace.
^68.9 The earth trembled, the heavens also dropped at the presence of God; Even yon Sinai trembled at the presence of God, the God of Israel.
^68.18 The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness. ^68.19 Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts among men, Yea, among the rebellious also, that the LORD God might dwell there.
^74.13 Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters. ^74.14 Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness. ^74.15 Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers.
^75.8 For God is judge; He putteth down one, and lifteth up another.
^78.25 Man did eat the bread of the mighty; He sent them provisions to the full.
^82.1 A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:
^82.6 I said: Ye are godlike beings, and all of you sons of the Most High. " ^82.7 Nevertheless ye shall die like men, and fall like one of the princes.",
^88.8 Thy wrath lieth hard upon me, And all Thy waves Thou pressest down. Selah,
^103.13 Like as a father hath compassion upon his children, So hath the LORD compassion upon them that fear Him. ,
^104.3 Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind; ^104.4 Who makest winds Thy messengers, the flaming fire Thy ministers.
^104.8 The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them;
^104.13 Who waterest the mountains from Thine upper chambers; The earth is full of the fruit of Thy works. ^104.14 Who causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth, " ^104.15 And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth mans heart.",
^104.18 The high mountains are for the wild goats; The rocks are a refuge for the conies.
^104.24 How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures. "
^110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.", "
^110.4 The LORD hath sworn, and will not repent: Thou art a priest for ever After the manner of Melchizedek.",
^138.7 Though I walk in the midst of trouble, Thou quickenest me; Thou stretchest forth Thy hand against the wrath of mine enemies, And Thy right hand doth save me. ^138.8 The LORD will accomplish that which concerneth me; Thy mercy, O LORD, endureth for ever; Forsake not the work of Thine own hands.
^148.4 Praise Him, ye heavens of heavens, And ye waters that are above the heavens.

^8.27 כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃, ^8.38 כָּל־תְּפִלָּה כָל־תְּחִנָּה אֲשֶׁר תִהְיֶה לְכָל־הָאָדָם לְכֹל עַמְּךָ יִשְׂרָאֵל אֲשֶׁר יֵדְעוּן אִישׁ נֶגַע לְבָבוֹ וּפָרַשׂ כַּפָּיו אֶל־הַבַּיִת הַזֶּה׃, ^8.43 אַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְעָשִׂיתָ כְּכֹל אֲשֶׁר־יִקְרָא אֵלֶיךָ הַנָּכְרִי לְמַעַן יֵדְעוּן כָּל־עַמֵּי הָאָרֶץ אֶת־שְׁמֶךָ לְיִרְאָה אֹתְךָ כְּעַמְּךָ יִשְׂרָאֵל וְלָדַעַת כִּי־שִׁמְךָ נִקְרָא עַל־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃, ^8.51 כִּי־עַמְּךָ וְנַחֲלָתְךָ הֵם אֲשֶׁר הוֹצֵאתָ מִמִּצְרַיִם מִתּוֹךְ כּוּר הַבַּרְזֶל׃, ^8.53 כִּי־אַתָּה הִבְדַּלְתָּם לְךָ לְנַחֲלָה מִכֹּל עַמֵּי הָאָרֶץ כַּאֲשֶׁר דִּבַּרְתָּ בְּיַד מֹשֶׁה עַבְדֶּךָ בְּהוֹצִיאֲךָ אֶת־אֲבֹתֵינוּ מִמִּצְרַיִם אֲדֹנָי יְהוִה׃

^8.27 But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded!
^8.38 what prayer and supplication soever be made by any man of all Thy people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house;
^8.43 hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built.
^8.51 for they are Thy people, and Thine inheritance, which Thou broughtest forth out of Egypt, from the midst of the furnace of iron;
^8.53 For Thou didst set them apart from among all the peoples of the earth, to be Thine inheritance, as Thou didst speak by the hand of Moses Thy servant, when Thou broughtest our fathers out of Egypt, O Lord GOD.’

^2.11 וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃, ^19.19 וְעַתָּה יְהוָה אֱלֹהֵינוּ הוֹשִׁיעֵנוּ נָא מִיָּדוֹ וְיֵדְעוּ כָּל־מַמְלְכוֹת הָאָרֶץ כִּי אַתָּה יְהוָה אֱלֹהִים לְבַדֶּךָ׃

^2.11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.
^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.’

^7.5 לֵךְ וְאָמַרְתָּ אֶל־עַבְדִּי אֶל־דָּוִד כֹּה אָמַר יְהוָה הַאַתָּה תִּבְנֶה־לִּי בַיִת לְשִׁבְתִּי׃, ^7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃

^7.5 Go and tell my servant David, Thus says the Lord, shalt thou build me a house for me to dwell in?
^7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:

^2.4 הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃

^2.4 Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith.

^1.2 וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃, ^6.1 בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃, ^6.2 שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃, ^6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃, ^6.4 וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃, ^6.5 וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃, ^6.6 וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃, ^6.7 וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃, ^6.8 וָאֶשְׁמַע אֶת־קוֹל אֲדֹנָי אֹמֵר אֶת־מִי אֶשְׁלַח וּמִי יֵלֶךְ־לָנוּ וָאֹמַר הִנְנִי שְׁלָחֵנִי׃, ^6.9 וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃, ^11.12 וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ׃, ^14.14 אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃, ^24.6 עַל־כֵּן אָלָה אָכְלָה אֶרֶץ וַיֶּאְשְׁמוּ יֹשְׁבֵי בָהּ עַל־כֵּן חָרוּ יֹשְׁבֵי אֶרֶץ וְנִשְׁאַר אֱנוֹשׁ מִזְעָר׃, ^27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃, , ^44.6 כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃, ^45.3 וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃, ^45.21 הַגִּידוּ וְהַגִּישׁוּ אַף יִוָּעֲצוּ יַחְדָּו מִי הִשְׁמִיעַ זֹאת מִקֶּדֶם מֵאָז הִגִּידָהּ הֲלוֹא אֲנִי יְהוָה וְאֵין־עוֹד אֱלֹהִים מִבַּלְעָדַי אֵל־צַדִּיק וּמוֹשִׁיעַ אַיִן זוּלָתִי׃, ^51.2 בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃, ^51.9 עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃, ^60.1 וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃, ^61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃, ^61.2 לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃, ^61.3 לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר שֶׁמֶן שָׂשׂוֹן תַּחַת אֵבֶל מַעֲטֵה תְהִלָּה תַּחַת רוּחַ כֵּהָה וְקֹרָא לָהֶם אֵילֵי הַצֶּדֶק מַטַּע יְהוָה לְהִתְפָּאֵר׃, ^63.16 כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃, ^65.17 כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃, ^66.1 שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃, ^66.22 כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֳדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם־יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם׃

^1.2 Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me.
^6.1 In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. ^6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. ^6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. ^6.4 And the posts of the door were moved at the voice of them that called, and the house was filled with smoke. ^6.5 Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts. ^6.6 Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar; ^6.7 and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated. ^6.8 And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’, ^6.9 And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not.
^11.12 And He will set up an ensign for the nations, And will assemble the dispersed of Israel, And gather together the scattered of Judah From the four corners of the earth.
^14.14 I will ascend above the heights of the clouds; I will be like the Most High.’,
^24.6 Therefore hath a curse devoured the earth, And they that dwell therein are found guilty; Therefore the inhabitants of the earth waste away, And men are left few.
^27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
^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.
^45.3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel.
^45.21 Declare ye, and bring them near, Yea, let them take counsel together: Who hath announced this from ancient time, And declared it of old? Have not I the LORD? And there is no God else beside Me, A just God and a Saviour; There is none beside Me. ^51.2 Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many.
^51.9 Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon? ^51.10 Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?
^60.1 Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.
^61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound; ^61.2 To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn; ^61.3 To appoint unto them that mourn in Zion, To give unto them a garland for ashes, The oil of joy for mourning, The mantle of praise for the spirit of heaviness; That they might be called terebinths of righteousness, The planting of the LORD, wherein He might glory.
^63.16 For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name.
^65.17 For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. , ^66.1 Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?
^66.22 For as the new heavens and the new earth, which I will make, shall remain before Me, saith the LORD, so shall your seed and your name remain.

^3.19 וְאָנֹכִי אָמַרְתִּי אֵיךְ אֲשִׁיתֵךְ בַּבָּנִים וְאֶתֶּן־לָךְ אֶרֶץ חֶמְדָּה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם וָאֹמַר אָבִי תקראו־תִּקְרְאִי־ לִי וּמֵאַחֲרַי לֹא תשובו תָשׁוּבִי׃, ^4.31 כִּי קוֹל כְּחוֹלָה שָׁמַעְתִּי צָרָה כְּמַבְכִּירָה קוֹל בַּת־צִיּוֹן תִּתְיַפֵּחַ תְּפָרֵשׂ כַּפֶּיהָ אוֹי־נָא לִי כִּי־עָיְפָה נַפְשִׁי לְהֹרְגִים׃, ^5.22 הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃, ^17.11 קֹרֵא דָגַר וְלֹא יָלָד עֹשֶׂה עֹשֶׁר וְלֹא בְמִשְׁפָּט בַּחֲצִי ימו יָמָיו יַעַזְבֶנּוּ וּבְאַחֲרִיתוֹ יִהְיֶה נָבָל׃, , ^31.9 בִּבְכִי יָבֹאוּ וּבְתַחֲנוּנִים אוֹבִילֵם אוֹלִיכֵם אֶל־נַחֲלֵי מַיִם בְּדֶרֶךְ יָשָׁר לֹא יִכָּשְׁלוּ בָּהּ כִּי־הָיִיתִי לְיִשְׂרָאֵל לְאָב וְאֶפְרַיִם בְּכֹרִי הוּא׃, ^36.5 וַיְצַוֶּה יִרְמְיָהוּ אֶת־בָּרוּךְ לֵאמֹר אֲנִי עָצוּר לֹא אוּכַל לָבוֹא בֵּית יְהוָה׃

^3.19 But I said: ‘How would I put thee among the sons, And give thee a pleasant land, The goodliest heritage of the nations! ’ And I said: ‘Thou shalt call Me, My father; And shalt not turn away from following Me.’,
^4.31 For I have heard a voice as of a woman in travail, The anguish as of her that bringeth forth her first child, The voice of the daughter of Zion, that gaspeth for breath, That spreadeth her hands: ‘Woe is me, now! for my soul fainteth Before the murderers.’,
^5.22 Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it.
^17.11 As the partridge that broodeth over young which she hath not brought forth, So is he that getteth riches, and not by right; In the midst of his days he shall leave them, And at his end he shall be a fool.
^25.30 Therefore prophesy thou against them all these words, and say unto them: The LORD doth roar from on high, And utter His voice from His holy habitation; He doth mightily roar because of His fold; He giveth a shout, as they that tread the grapes, Against all the inhabitants of the earth.
^31.9 They shall come with weeping, And with supplications will I lead them; I will cause them to walk by rivers of waters, In a straight way wherein they shall not stumble; For I am become a father to Israel, And Ephraim is My first-born.
^36.5 And Jeremiah commanded Baruch, saying: ‘I am detained, I cannot go into the house of the LORD;

^24.2 וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־כָּל־הָעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים׃

^24.2 And Joshua said unto all the people: ‘Thus saith the LORD, the God of Israel: Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor; and they served other gods.

^13.17 וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה מִי שְׁמֶךָ כִּי־יָבֹא דבריך דְבָרְךָ וְכִבַּדְנוּךָ׃

^13.17 And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour?

¹⁰⁸ ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι. ²⁸⁹ τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν, ²⁹⁰ ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν,

¹⁰⁸ There roam among mankind all kinds of ill,
²⁸⁹ of force. The son of Cronus made this act, ²⁹⁰ For men - that fish, wild beasts and birds should eat,

⁵¹⁷ Ἄτλας δʼ οὐρανὸν εὐρὺν ἔχει κρατερῆς ὑπʼ ἀνάγκης ⁵¹⁸ πείρασιν ἐν γαίης, πρόπαρ Εσπερίδων λιγυφώνων, ⁵¹⁹ ἑστηὼς κεφαλῇ τε καὶ ἀκαμάτῃσι χέρεσσιν·, ⁵²⁰ ταύτην γάρ οἱ μοῖραν ἐδάσσατο μητίετα Ζεύς.

⁵¹⁷ Who is the ruler of all gods and men, ⁵¹⁸ Whose thunder stirs the spacious earth. But when, ⁵¹⁹ Each left the womb and reached its mother’s knees, ⁵²⁰ Great Cronus gulped it down that none of these,

^1.240 ἦ ποτʼ Ἀχιλλῆος ποθὴ ἵξεται υἷας Ἀχαιῶν, ^5.504 οὐρανὸν ἐς πολύχαλκον ἐπέπληγον πόδες ἵππων, ^17.425 χάλκεον οὐρανὸν ἷκε διʼ αἰθέρος ἀτρυγέτοιο·

^1.240 one and all, and on that day you will not be able to help them at all, for all your grief, when many shall fall dying before man-slaying Hector. But you will gnaw the heart within you, in anger that you did no honour to the best of the Achaeans.
^5.504 of men that are winnowing, when fair-haired Demeter amid the driving blasts of wind separates the grain from the chaff, and the heaps of chaff grow white; even so now did the Achaeans grow white over head and shoulders beneath the cloud of dust that through the midst of the warriors the hooves of their horses beat up to the brazen heaven,
^17.425 and the iron din went up through the unresting air to the brazen heaven. But the horses of the son of Aeacus being apart from the battle were weeping, since first they learned that their charioteer had fallen in the dust beneath the hands of man-slaying Hector. In sooth Automedon, valiant son of Diores,

Ἄτλαντος θυγάτηρ ὀλοόφρονος, ὅς τε θαλάσσης, πάσης βένθεα οἶδεν, ἔχει δέ τε κίονας αὐτὸς, μακράς, αἳ γαῖάν τε καὶ οὐρανὸν ἀμφὶς ἔχουσιν. τῶν ὕβρις τε βίη τε σιδήρεον οὐρανὸν ἵκει.

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^1.4 וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃, ^1.13 וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי־אֵשׁ בֹּעֲרוֹת כְּמַרְאֵה הַלַּפִּדִים הִיא מִתְהַלֶּכֶת בֵּין הַחַיּוֹת וְנֹגַהּ לָאֵשׁ וּמִן־הָאֵשׁ יוֹצֵא בָרָק׃, ^1.18 וְגַבֵּיהֶן וְגֹבַהּ לָהֶם וְיִרְאָה לָהֶם וְגַבֹּתָם מְלֵאֹת עֵינַיִם סָבִיב לְאַרְבַּעְתָּן׃, ^1.22 וּדְמוּת עַל־רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל־רָאשֵׁיהֶם מִלְמָעְלָה׃, ^1.26 וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃, ^1.27 וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃, ^1.28 כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃, ^3.12 וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃, ^10.7 וַיִּשְׁלַח הַכְּרוּב אֶת־יָדוֹ מִבֵּינוֹת לַכְּרוּבִים אֶל־הָאֵשׁ אֲשֶׁר בֵּינוֹת הַכְּרֻבִים וַיִּשָּׂא וַיִּתֵּן אֶל־חָפְנֵי לְבֻשׁ הַבַּדִּים וַיִּקַּח וַיֵּצֵא׃, , ^24.16 בֶּן־אָדָם הִנְנִי לֹקֵחַ מִמְּךָ אֶת־מַחְמַד עֵינֶיךָ בְּמַגֵּפָה וְלֹא תִסְפֹּד וְלֹא תִבְכֶּה וְלוֹא תָבוֹא דִּמְעָתֶךָ׃, ^28.12 בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃, ^28.13 בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃, ^36.23 וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃, ^36.24 וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃, ^36.25 וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃, ^36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃, ^36.27 וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃, ^36.28 וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃, ^37.14 וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃, ^47.12 וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃

^1.4 And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire.
^1.13 As for the likeness of the living creatures, their appearance was like coals of fire, burning like the appearance of torches; it flashed up and down among the living creatures; and there was brightness to the fire, and out of the fire went forth lightning.
^1.18 As for their rings, they were high and they were dreadful; and they four had their rings full of eyes round about.
^1.22 And over the heads of the living creatures there was the likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above.
^1.26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.
^1.27 And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.
^1.28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.
^2.10 and He spread it before me, and it was written within and without; and there was written therein lamentations, and moaning, and woe.
^3.12 Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;
^10.7 And the cherub stretched forth his hand from between the cherubim unto the fire that was between the cherubim, and took thereof, and put it into the hands of him that was clothed in linen, who took it and went out.
^24.16 ’Son of man, behold, I take away from thee the desire of thine eyes with a stroke; yet neither shalt thou make lamentation nor weep, neither shall thy tears run down.
^28.12 ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty,
^28.13 thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared.
^36.23 And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.
^36.24 For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.
^36.25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.
^36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
^36.27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them.
^36.28 And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God.
^37.14 And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’,
^47.12 And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .

^1.14 וַיָּעַר יְהוָה אֶת־רוּחַ זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶת־רוּחַ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶת־רוּחַ כֹּל שְׁאֵרִית הָעָם וַיָּבֹאוּ וַיַּעֲשׂוּ מְלָאכָה בְּבֵית־יְהוָה צְבָאוֹת אֱלֹהֵיהֶם׃

^1.14 And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God,

^29.10 Wherefore David blessed the LORD before all the congregation; and David said: ‘Blessed be Thou, O LORD, the God of Israel our father, for ever and ever.

^2.5 וּמִי יַעֲצָר־כֹּחַ לִבְנוֹת־לוֹ בַיִת כִּי הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלֻהוּ וּמִי אֲנִי אֲשֶׁר אֶבְנֶה־לּוֹ בַיִת כִּי אִם־לְהַקְטִיר לְפָנָיו׃, ^32.7 חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי מֶלֶךְ אַשּׁוּר וּמִלִּפְנֵי כָּל־הֶהָמוֹן אֲשֶׁר־עִמּוֹ כִּי־עִמָּנוּ רַב מֵעִמּוֹ׃

^2.5 But who is able to build Him a house, seeing the heaven and the heaven of heavens cannot contain Him? who am I then, that I should build Him a house, save only to offer before Him?
^32.7 ’Be strong and of good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him; for there is a Greater with us than with him:

^3.19 כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃,

^3.19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity. ^3.20 All go unto one place; all are of the dust, and all return to dust.

^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׃, ^9.15 וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃, ^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׃

^9.6 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.
^9.15 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.
^9.32 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.

^4.2 וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה ויאמר וָאֹמַר רָאִיתִי וְהִנֵּה מְנוֹרַת זָהָב כֻּלָּהּ וְגֻלָּהּ עַל־רֹאשָׁהּ וְשִׁבְעָה נֵרֹתֶיהָ עָלֶיהָ שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת לַנֵּרוֹת אֲשֶׁר עַל־רֹאשָׁהּ׃, ^14.8 וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃

^4.2 And he said unto me: ‘What seest thou?’ And I said: ‘I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof;
^14.8 And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be.

^246a κινοῦν ἢ ψυχήν, ἐξ ἀνάγκης ἀγένητόν τε καὶ ἀθάνατον ψυχὴ ἂν εἴη. ^246c μὲν οὖν οὖσα καὶ ἐπτερωμένη μετεωροπορεῖ τε καὶ πάντα τὸν κόσμον διοικεῖ, ἡ δὲ πτερορρυήσασα φέρεται ἕως ἂν στερεοῦ τινος ἀντιλάβηται, οὗ κατοικισθεῖσα, σῶμα γήϊνον λαβοῦσα, αὐτὸ αὑτὸ δοκοῦν κινεῖν διὰ τὴν ἐκείνης δύναμιν, ζῷον τὸ σύμπαν ἐκλήθη, ψυχὴ καὶ σῶμα παγέν, θνητόν τʼ ἔσχεν ἐπωνυμίαν· ἀθάνατον δὲ οὐδʼ ἐξ ἑνὸς λόγου λελογισμένου, ἀλλὰ πλάττομεν οὔτε ἰδόντες οὔτε ἱκανῶς νοήσαντες, ^246d θεόν, ἀθάνατόν τι ζῷον, ἔχον μὲν ψυχήν, ἔχον δὲ σῶμα, τὸν ἀεὶ δὲ χρόνον ταῦτα συμπεφυκότα. ἀλλὰ ταῦτα μὲν δή, ὅπῃ τῷ θεῷ φίλον, ταύτῃ ἐχέτω τε καὶ λεγέσθω· τὴν δὲ αἰτίαν τῆς τῶν πτερῶν ἀποβολῆς, διʼ ἣν ψυχῆς ἀπορρεῖ, λάβωμεν. ἔστι δέ τις τοιάδε. ^246e καλόν, σοφόν, ἀγαθόν, καὶ πᾶν ὅτι τοιοῦτον· τούτοις δὴ τρέφεταί τε καὶ αὔξεται μάλιστά γε τὸ τῆς ψυχῆς πτέρωμα, αἰσχρῷ δὲ καὶ κακῷ καὶ τοῖς ἐναντίοις φθίνει τε καὶ διόλλυται. ΣΩ. ὁ μὲν δὴ μέγας ἡγεμὼν ἐν οὐρανῷ Ζεύς, ἐλαύνων πτηνὸν ἅρμα, πρῶτος πορεύεται, διακοσμῶν πάντα καὶ ἐπιμελούμενος· τῷ δʼ ἕπεται στρατιὰ θεῶν τε καὶ δαιμόνων,

^246a that that which moves itself is nothing else than the soul, — then the soul would necessarily be ungenerated and immortal. Concerning the immortality of the soul this is enough; but about its form we must speak in the following manner. To tell what it really is would be a matter for utterly superhuman and long discourse, but it is within human power to describe it briefly in a figure; let us therefore speak in that way. We will liken the soul to the composite nature of a pair of winged horses and a charioteer. Now the horses and charioteers of the gods are all good and of good descent, but those of other races are mixed; and first the charioteer of the human soul drives a pair, and secondly one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore in our case the driving is necessarily difficult and troublesome. Now we must try to tell why a living being is called mortal or immortal. Soul, considered collectively, has the care of all that which is soulless, and it traverses the whole heaven, appearing sometimes in one form and sometimes in another; now when it is perfect and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen or rightly conceived a god, imagine an immortal being which has both a soul and a body which are united for all time. Let that, however, and our words concerning it, be as is pleasing to God; we will now consider the reason why the soul loses its wings. It is something like this. The natural function of the wing is to soar upwards and carry that which is heavy up to the place where dwells the race of the gods. More than any other thing that pertains to the body it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.
^246c and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen,
^246d or rightly conceived a god, imagine an immortal being which has both a soul and a body which are united for all time. Let that, however, and our words concerning it, be as is pleasing to God; we will now consider the reason why the soul loses its wings. It is something like this. The natural function of the wing is to soar upwards and carry that which is heavy up to the place where dwells the race of the gods. More than any other thing that pertains to the body,
^246e it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Socrates. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.

^28b οὕτως ἀποτελεῖσθαι πᾶν· οὗ δʼ ἂν εἰς γεγονός, γεννητῷ παραδείγματι προσχρώμενος, οὐ καλόν. ὁ δὴ πᾶς οὐρανὸς —ἢ κόσμος ἢ καὶ ἄλλο ὅτι ποτὲ ὀνομαζόμενος μάλιστʼ ἂν δέχοιτο, τοῦθʼ ἡμῖν ὠνομάσθω—σκεπτέον δʼ οὖν περὶ αὐτοῦ πρῶτον, ὅπερ ὑπόκειται περὶ παντὸς ἐν ἀρχῇ δεῖν σκοπεῖν, πότερον ἦν ἀεί, γενέσεως ἀρχὴν ἔχων οὐδεμίαν, ἢ γέγονεν, ἀπʼ ἀρχῆς τινος ἀρξάμενος. γέγονεν· ὁρατὸς γὰρ ἁπτός τέ ἐστιν καὶ σῶμα ἔχων, πάντα δὲ τὰ τοιαῦτα αἰσθητά, τὰ ^28c δʼ αἰσθητά, δόξῃ περιληπτὰ μετʼ αἰσθήσεως, γιγνόμενα καὶ γεννητὰ ἐφάνη. τῷ δʼ αὖ γενομένῳ φαμὲν ὑπʼ αἰτίου τινὸς ἀνάγκην εἶναι γενέσθαι. ΤΙ. τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἀδύνατον λέγειν· τόδε δʼ οὖν πάλιν ἐπισκεπτέον περὶ αὐτοῦ, πρὸς πότερον τῶν παραδειγμάτων ὁ τεκταινόμενος αὐτὸν, ^35a συνεστήσατο ἐκ τῶνδέ τε καὶ τοιῷδε τρόπῳ. ΤΙ. τῆς ἀμερίστου καὶ ἀεὶ κατὰ ταὐτὰ ἐχούσης οὐσίας καὶ τῆς αὖ περὶ τὰ σώματα γιγνομένης μεριστῆς τρίτον ἐξ ἀμφοῖν ἐν μέσῳ συνεκεράσατο οὐσίας εἶδος, τῆς τε ταὐτοῦ φύσεως αὖ πέρι καὶ τῆς τοῦ ἑτέρου, καὶ κατὰ ταὐτὰ συνέστησεν ἐν μέσῳ τοῦ τε ἀμεροῦς αὐτῶν καὶ τοῦ κατὰ τὰ σώματα μεριστοῦ· καὶ τρία λαβὼν αὐτὰ ὄντα συνεκεράσατο εἰς μίαν πάντα ἰδέαν, τὴν θατέρου φύσιν δύσμεικτον οὖσαν εἰς ταὐτὸν συναρμόττων βίᾳ. ^37d καθάπερ οὖν αὐτὸ τυγχάνει ζῷον ἀίδιον ὄν, καὶ τόδε τὸ πᾶν οὕτως εἰς δύναμιν ἐπεχείρησε τοιοῦτον ἀποτελεῖν. ἡ μὲν οὖν τοῦ ζῴου φύσις ἐτύγχανεν οὖσα αἰώνιος, καὶ τοῦτο μὲν δὴ τῷ γεννητῷ παντελῶς προσάπτειν οὐκ ἦν δυνατόν· εἰκὼ δʼ ἐπενόει κινητόν τινα αἰῶνος ποιῆσαι, καὶ διακοσμῶν ἅμα οὐρανὸν ποιεῖ μένοντος αἰῶνος ἐν ἑνὶ κατʼ ἀριθμὸν ἰοῦσαν αἰώνιον εἰκόνα, τοῦτον ὃν δὴ χρόνον ὠνομάκαμεν.

^28b be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible
^28c and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?
^35a and in the fashion which I shall now describe. Tim. and remains always the same and the Being which is transient and divisible in bodies, He blended a third form of Being compounded out of the twain, that is to say, out of the Same and the Other; and in like manner He compounded it midway between that one of them which is indivisible and that one which is divisible in bodies. And He took the three of them, and blent them all together into one form, by forcing the Other into union with the Same, in spite of its being naturally difficult to mix.
^37d till more closely. Accordingly, seeing that that Model is an eternal Living Creature, He set about making this Universe, so far as He could, of a like kind. But inasmuch as the nature of the Living Creature was eternal, this quality it was impossible to attach in its entirety to what is generated; wherefore He planned to make a movable image of Eternity, and, as He set in order the Heaven, of that Eternity which abides in unity He made an eternal image, moving according to number, even that which we have named Time.

NA>

^1.3 for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling, ^1.4 And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.
^1.9 And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
^2.1 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and,
^5.1 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.
^5.4 But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace. ^5.5 Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy. ^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. ^5.9 And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life. "
^9.2 hed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.", ... ^104.3 ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,
^104.6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,
^108.7 of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed, ^108.8 by God; and of those who have been put to shame by wicked men: Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were, ^108.11 yet they blessed Me. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed, ^108.12 with such honour as their faithfulness deserved. And I will bring forth in shining light those who", ^108.13 have loved My holy name, and I will seat each on the throne of his honour. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful, ^108.14 He will give faithfulness in the habitation of upright paths. And they shall see those who were, " ^108.15 born in darkness led into darkness, while the righteous shall be resplendent. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.",

^1.29 and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.
^2.13 and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all (plants after their kind).
^3.8 And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: ^3.9 "This is now bone of my bones and flesh of my flesh; she will be called my wife; because she was taken from her husband.", ^3.10 Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. ^3.11 In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him: ^3.12 and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. ^3.13 And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden. ^3.14 And for this reason the commandment is written on the heavenly tables in regard to her that giveth birth:
^4.5 And on this account it is written on the heavenly tables, "Cursed is he who smiteth his neighbour treacherously, and let all who have seen and heard say, So be it; "
^4.17 And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his fathers brother, and she bare him a son in the third week in the sixth year, and he called his name Jared;", ^4.18 for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.
^4.20 and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. ^4.21 And he was the first among men that are born on earth who learnt writing and knowledge and wisdom, ^4.22 and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. ^4.23 And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him. ^4.24 And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; ^4.25 he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations.
^4.32 And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation. ⁴ And in the third week in the second jubilee she gave birth to Cain, and in the fourth she gave birth to Abel, and in the fifth she gave birth to her daughter ’Âwân. And in the first (year) of the third jubilee, Cain slew Abel because (God) accepted the sacrifice of Abel, and did not accept the offering of Cain.And he slew him in the field: and his blood cried from the ground to heaven, complaining because he had slain him. And the Lord reproved Cain because of Abel, because he had slain him, and he made him a fugitive on the earth because of the blood of his brother, and he cursed him upon the earth.And on this account it is written on the heavenly tables, "Cursed is he who smiteth his neighbour treacherously, and let all who have seen and heard say, So be it;and the man who hath seen and not declared (it), let him be accursed as the other.",And for this reason we announce when we come before the Lord our God all the sin which is committed in heaven and on earth, and in light and in darkness, and everywhere.And Adam and his wife mourned for Abel four weeks of years,and in the fourth year of the fifth week they became joyful, and Adam knew his wife again, and she bare him a son, and he called his name Seth; for he said "God hath raised up a second seed unto us on the earth instead of Abel; for Cain slew him." ,And in the sixth week he begat his daughter ’Azûrâ.And Cain took ’Âwân his sister to be his wife and she bare him Enoch at the close of the fourth jubilee.And in the first year of the first week of the fifth jubilee, houses were built on the earth, and Cain built a city, and called its name after the name of his son Enoch. And Adam knew Eve his wife and she bare yet nine sons.And in the fifth week of the fifth jubilee Seth took ’Azûrâ his sister to be his wife, and in the fourth (year of the sixth week) she bare him Enos. He began to call on the name of the Lord on the earth.And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke.And at the close of the eighth jubilee Ke took Mûalêlêth his sister to be his wife, and she bare him a son in the ninth jubilee, in the first week in the third year of this week, and he called his name Mahalalel.And in the second week of the tenth jubilee Mahalalel took unto him to wife Dînâh, the daughter of Barâkî’êl the daughter of his fathers brother, and she bare him a son in the third week in the sixth year, and he called his name Jared;for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.And in the eleventh jubilee Jared took to himself a wife, and her name was Bâraka, the daughter of Râsûjâl, a daughter of his fathers brother, in the fourth week of this jubilee,and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch.And he was the first among men that are born on earth who learnt writing and knowledge and wisdom,and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him.And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations.And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his fathers brother, and in the sixth year in this week she bare him a son and he called his name Methuselah.And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything.And he testified to the Watchers, who had sinned with the daughters of men;for these had begun to unite themselves, so as to be defiled, with the daughters of men, and Enoch testified against (them) all.And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour,and behold there he writeth down the condemnation and judgment of the world, and all the wickedness of the children of men.And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation.And he burnt the incense of the sanctuary, (even) sweet spices, acceptable before the Lord on the Mount.For the Lord hath four places on the earth, the Garden of Eden, and the Mount of the East, and this mountain on which thou art this day, Mount Sinai, and Mount Zion (which) will be sanctified in the new creation for a sanctification of the earth;through it will the earth be sanctified from all (its) guilt and its uncleanness throughout the generations of the world.And in the fourteenth jubilee Methuselah took unto himself a wife, Ednâ the daughter of ’Âzrîâl, the daughter of his fathers brother, in the third week, in the first year of this week, and he begat a son and called his name Lamech.And in the fifteenth jubilee in the third week Lamech took to himself a wife, and her name was Bêtênôs the daughter of Bârâkî’îl, the daughter of his fathers brother, and in this week she bare him a son,and he called his name Noah, saying, "This one will comfort me for my trouble and all my work, and for the ground which the Lord hath cursed.",And at the close of the nineteenth jubilee, in the seventh week in the sixth year thereof, Adam died, and all his sons buried him in the land of his creation, and he was the first to be buried in the earth.And he lacked seventy years of one thousand years; for one thousand years are as one day in the testimony of the heavens,and therefore was it written concerning the tree of knowledge: "On the day that ye eat thereof ye will die." ,For this reason he did not complete the years of this day; for he died during it.At the close of this jubilee Cain was killed after him in the same year; for his house fell upon him and he died in the midst of his house, and he was killed by its stones,for with a stone he had killed Abel, and by a stone was he killed in righteous judgment.For this reason it was ordained on the heavenly tables: "With the instrument with which a man killeth his neighbour with the same shall he be killed; after the manner that he wounded him, in like manner shall they deal with him.",And in the twenty-fifth jubilee Noah took to himself a wife, and her name was ’Ĕmzârâ, the daughter of Râkê’êl, the daughter of his fathers brother, in the first year in the fifth week:and in the third year thereof she bare him Shem, in the fifth year thereof she bare him Ham, and in the first year in the sixth week she bare him Japheth.
^5.6 And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. ^5.7 And He said: "I shall destroy man and all flesh upon the face of the earth which I have created.", ^5.8 But Noah found grace before the eyes of the Lord. ^5.9 And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, ^5.10 and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. ^5.11 And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. ^5.12 And He said "Thy spirit will not always abide on man; for they also are flesh and their days shall be one hundred and twenty years.", ^5.13 And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. ^5.14 And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord.
^6.17 And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth,
^6.21 every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out.
^8.19 and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth,
^12.25 And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: ^12.26 "Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee, ^12.27 and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth,
^17.3 and Abraham rejoiced and blessed God because he had seen his sons and had not died childless.
^24.33 And they digged a well and they found living water.
^28.6 and Jacob did not know, for he thought that she was Rachel.And he went in unto her, and behold, she was Leah;
^31.32 And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved,
^32.21 And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him. ^32.22 And the Lord appeared to him by night and blessed him and said unto him: "Thy name shall not be called Jacob, but Israel shall they name thy name.", ^32.23 And He said unto him again: "I am the Lord who created the heaven and the earth, and I shall increase thee and multiply thee exceedingly, and kings will come forth from thee, and they will judge everywhere wherever the foot of the sons of men hath trodden.

^7.5 For I have known that ye shall assuredly be disobedient, and assuredly act ungodly, not giving heed to the law of God, but to the commandments of men, being corrupted through wickedness.

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^2.6 And behold the heavens were opened and an angel of God said to me, Levi enter,
^3.2 And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. ^3.3 And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. ^3.4 And in the highest of all dwelleth the Great Glory, far above all holiness. ^3.5 In the heaven next to it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous; ^3.6 offering to the Lord a sweet- smelling savour, a reasonable and a bloodless offering. ^3.7 And in the heaven below this are the angels who bear answers to the angels of the presence of the Lord. ^3.8 And in the heaven next to this are thrones and dominions, in which always they offer praise to God.
^8.2 And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy.
^14.1 Therefore, my children, I have learnt that at the end of the ages ye will transgress against the Lord, stretching out hands to wickedness against Him; and to all the Gentiles shall ye become a scorn.
^17.2 And in the first jubilee, the first who is anointed to the priesthood shall be great, and shall speak to God as to a father. And his priesthood shall be perfect with the Lord, and in the day of his gladness shall he arise for the salvation of the world.

" ^2.14 third, the awe inspired by lightning, storms, rain, snow, hail, floods, pestilences, earthquakes and occasionally subterranean rumblings, showers of stones and raindrops the colour of blood, also landslips and chasms suddenly opening in the ground, also unnatural monstrosities human and animal, and also the appearance of meteoric lights and what are called by the Greeks comets, and in our language long-haired stars, such as recently during the Octavian War appeared as harbingers of dire disasters, and the doubling of the sun, which my father told me had happened in the consulship of Tuditanus and Aquilius, the year in which the light was quenched of Publius Africanus, that second sun of Rome: all of which alarming portents have suggested to mankind the idea of the existence of some celestial and divine power.", ^2.15 And the fourth and most potent cause of the belief he said was the uniform motion and revolution of the heavens, and the varied groupings and ordered beauty of the sun, moon and stars, the very sight of which was in itself enough to prove that these things are not the mere effect of chance. When a man goes into a house, a wrestling-school or a public assembly and observes in all that goes on arrangement, regularity and system, he cannot possibly suppose that these things come about without a cause: he realizes that there is someone who presides and controls. Far more therefore with the vast movements and phases of the heavenly bodies, and these ordered processes of a multitude of enormous masses of matter, which throughout the countless ages of the infinite past have never in the smallest degree played false, is he compelled to infer that these mighty world-motions are regulated by some Mind.
^3.49 Shall Amphiaraus and Trophonius be called Gods? Our publicans, when some lands in Boeotia were exempted from the tax, as belonging to the immortal Gods, denied that any were immortal who had been men. But if you deify these, Erechtheus surely is a God, whose shrine (delubrum) and priest we have seen at Athens. And can you, then, refuse to acknowledge also Codrus, and many others who shed their blood for the preservation of their country? And if it is not allowable to consider all these men as Gods, then, certainly, probabilities are not in favor of our acknowledging the divinity of those previously mentioned beings from whom these have proceeded.

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^17.2 And in the first jubilee, the first who is anointed to the priesthood shall be great, and shall speak to God as to a father. And his priesthood shall be perfect with the Lord, and in the day of his gladness shall he arise for the salvation of the world.

^2.29 אַנְתְּה מַלְכָּא רַעְיוֹנָךְ עַל־מִשְׁכְּבָךְ סְלִקוּ מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְגָלֵא רָזַיָּא הוֹדְעָךְ מָה־דִי לֶהֱוֵא׃, ^2.45 כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃, ^7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃, , ^7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃, ^7.14 וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃, ^7.16 קִרְבֵת עַל־חַד מִן־קָאֲמַיָּא וְיַצִּיבָא אֶבְעֵא־מִנֵּהּ עַל־כָּל־דְּנָה וַאֲמַר־לִי וּפְשַׁר מִלַּיָּא יְהוֹדְעִנַּנִי׃, ^7.18 וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃, ^7.22 עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃, ^7.25 וּמִלִּין לְצַד עליא עִלָּאָה יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃, ^7.27 וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃, ^8.16 וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃, ^9.21 וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב׃, ^10.5 וָאֶשָּׂא אֶת־עֵינַי וָאֵרֶא וְהִנֵּה אִישׁ־אֶחָד לָבוּשׁ בַּדִּים וּמָתְנָיו חֲגֻרִים בְּכֶתֶם אוּפָז׃, ^10.6 וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחֹשֶׁת קָלָל וְקוֹל דְּבָרָיו כְּקוֹל הָמוֹן׃, ^10.13 וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃, ^10.16 וְהִנֵּה כִּדְמוּת בְּנֵי אָדָם נֹגֵעַ עַל־שְׂפָתָי וָאֶפְתַּח־פִּי וָאֲדַבְּרָה וָאֹמְרָה אֶל־הָעֹמֵד לְנֶגְדִּי אֲדֹנִי בַּמַּרְאָה נֶהֶפְכוּ צִירַי עָלַי וְלֹא עָצַרְתִּי כֹּחַ׃, ^12.1 יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃, ^12.3 וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃, ^12.7 וָאֶשְׁמַע אֶת־הָאִישׁ לְבוּשׁ הַבַּדִּים אֲשֶׁר מִמַּעַל לְמֵימֵי הַיְאֹר וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל־הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד־עַם־קֹדֶשׁ תִּכְלֶינָה כָל־אֵלֶּה׃

^2.29 as for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter; and He that revealeth secrets hath made known to thee what shall come to pass.
^2.45 Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’,
^7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. ^7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
^7.13 I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him. ^7.14 And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.
^7.16 I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:
^7.18 But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’,
^7.22 until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.
^7.25 And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.
^7.27 And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’,
^8.16 And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’,
^9.21 yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.
^10.5 I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with fine gold of Uphaz; ^10.6 his body also was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude.
^10.13 But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia.
^10.16 And, behold, one like the similitude of the sons of men touched my lips; then I opened my mouth, and spoke and said unto him that stood before me: ‘O my lord, by reason of the vision my pains are come upon me, and I retain no strength.
^12.1 And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.
^12.3 And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.
^12.7 And I heard the man clothed in linen, who was above the waters of the river, when he lifted up his right hand and his left hand unto heaven, and swore by Him that liveth for ever that it shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished.

^12.10 Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but they that are wise shall understand.

^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. ^2.3 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. ^2.4 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.
^2.9 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.
^6.9 And now, you who hate insolence, all-merciful and protector of all, reveal yourself quickly to those of the nation of Israel -- who are being outrageously treated by the abominable and lawless Gentiles. "
^6.11 Let not the vain-minded praise their vanities at the destruction of your beloved people, saying, `Not even their god has rescued them.",
<sup>6.15</sup> Let it be shown to all the Gentiles that you are with us, O Lord, and have not turned your face from us; but just as you have said, `Not even when they were in the land of their enemies did I neglect them, so accomplish it, O Lord."

^5.25 Therefore we do not eat defiling food; for since we believe that the law was established by God, we know that in the nature of things the Creator of the world in giving us the law has shown sympathy toward us.
^17.5 The moon in heaven, with the stars, does not stand so august as you, who, after lighting the way of your star-like seven sons to piety, stand in honor before God and are firmly set in heaven with them.

^1.21 He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. ^1.22 He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. ^1.23 He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. ^1.24 Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance.
^2.52 Was not Abraham found faithful when tested, and it was reckoned to him as righteousness?
^2.64 My children, be courageous and grow strong in the law, for by it you will gain honor.
^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? 51 Thy sanctuary is trampled down and profaned, and thy priests mourn in humiliation. 52 And behold, the Gentiles are assembled against us to destroy us; thou knowest what they plot against us. 53 How will we be able to withstand them, if thou dost not help us?" 54 Then they sounded the trumpets and gave a loud shout. 55 After this Judas appointed leaders of the people, in charge of thousands and hundreds and fifties and tens. 56 And he said to those who were building houses, or were betrothed, or were planting vineyards, or were fainthearted, that each should return to his home, according to the law. 57 Then the army marched out and encamped to the south of Emmaus. 58 And Judas said, "Gird yourselves and be valiant. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 59 It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 60 But as his will in heaven may be, so he will do.", ^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.
^4.30 When he saw that the army was strong, he prayed, saying, "Blessed art thou, O Saviour of Israel, who didst crush the attack of the mighty warrior by the hand of thy servant David, and didst give the camp of the Philistines into the hands of Jonathan, the son of Saul, and of the man who carried his armor. 31 So do thou hem in this army by the hand of thy people Israel, and let them be ashamed of their troops and their cavalry. 32 Fill them with cowardice; melt the boldness of their strength; let them tremble in their destruction. 33 Strike them down with the sword of those who love thee, and let all who know thy name praise thee with hymns." 34 Then both sides attacked, and there fell of the army of Lysias five thousand men; they fell in action. 35 And when Lysias saw the rout of his troops and observed the boldness which inspired those of Judas, and how ready they were either to live or to die nobly, he departed to Antioch and enlisted mercenaries, to invade Judea again with an even larger army. 36 Then said Judas and his brothers, "Behold, our enemies are crushed; let us go up to cleanse the sanctuary and dedicate it." 37 So all the army assembled and they went up to Mount Zion. 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. 39 Then they rent their clothes, and mourned with great lamentation, and sprinkled themselves with ashes.
^7.36 Then the priests went in and stood before the altar and the temple, and they wept and said, ^7.37 "Thou didst choose this house to be called by thy name,and to be for thy people a house of prayer and supplication. ^7.38 Take vengeance on this man and on his army,and let them fall by the sword;remember their blasphemies,and let them live no longer.",
^7.42 So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness.",
^14.43 and that he should be obeyed by all, and that all contracts in the country should be written in his name, and that he should be clothed in purple and wear gold.

" ^1.24 The prayer was to this effect:O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,", " ^1.25 who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,", ^1.26 accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy.", " ^1.27 Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.", ^1.28 Afflict those who oppress and are insolent with pride.", " ^1.29 Plant thy people in thy holy place, as Moses said.", "
^5.21 So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.", "
^6.1 Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,", " ^6.2 and also to pollute the temple in Jerusalem and call it the temple of Olympian Zeus, and to call the one in Gerizim the temple of Zeus the Friend of Strangers, as did the people who dwelt in that place.", "
^7.10 After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,", "
^7.14 And when he was near death, he said, One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!", "
^7.23 Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.", "
^8.14 Others sold all their remaining property, and at the same time besought the Lord to rescue those who had been sold by the ungodly Nicanor before he ever met them,", " ^8.15 if not for their own sake, yet for the sake of the covets made with their fathers, and because he had called them by his holy and glorious name.", "
^8.18 For they trust to arms and acts of daring,he said, but we trust in the Almighty God, who is able with a single nod to strike down those who are coming against us and even the whole world.", " ^8.19 Moreover, he told them of the times when help came to their ancestors; both the time of Sennacherib, when one hundred and eighty-five thousand perished,", " ^8.20 and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.", "
^9.4 Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, When I get there I will make Jerusalem a cemetery of Jews.", "
^9.11 Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.", "
^13.4 But the King of kings aroused the anger of Antiochus against the scoundrel; and when Lysias informed him that this man was to blame for all the trouble, he ordered them to take him to Beroea and to put him to death by the method which is the custom in that place.", "
^13.14 So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.", "
^15.21 Maccabeus, perceiving the hosts that were before him and the varied supply of arms and the savagery of the elephants, stretched out his hands toward heaven and called upon the Lord who works wonders; for he knew that it is not by arms, but as the Lord decides, that he gains the victory for those who deserve it.", " ^15.22 And he called upon him in these words: O Lord, thou didst send thy angel in the time of Hezekiah king of Judea, and he slew fully a hundred and eighty-five thousand in the camp of Sennacherib.", " ^15.23 So now, O Sovereign of the heavens, send a good angel to carry terror and trembling before us.", " ^15.24 By the might of thy arm may these blasphemers who come against thy holy people be struck down.With these words he ended his prayer."

^24.8 "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. ^24.9 From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
^24.12 So I took root in an honored people,in the portion of the Lord, who is their inheritance.
^36.11 Gather all the tribes of Jacob,and give them their inheritance, as at the beginning.
^42.19 He declares what has been and what is to be,and he reveals the tracks of hidden things.
^44.16 Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations.
^49.14 No one like Enoch has been created on earth,for he was taken up from the earth.
^51.6 the slander of an unrighteous tongue to the king. My soul drew near to death,and my life was very near to Hades beneath.
^51.13 While I was still young, before I went on my travels,I sought wisdom openly in my prayer. ^51.14 Before the temple I asked for her,and I will search for her to the last. ^51.15 From blossom to ripening grape my heart delighted in her;my foot entered upon the straight path;from my youth I followed her steps. ^51.16 I inclined my ear a little and received her,and I found for myself much instruction. ^51.17 I made progress therein;to him who gives wisdom I will give glory. ^51.18 For I resolved to live according to wisdom,and I was zealous for the good;and I shall never be put to shame. ^51.19 My soul grappled with wisdom,and in my conduct I was strict;I spread out my hands to the heavens,and lamented my ignorance of her.

^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.
^9.7 "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.
^9.12 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!
^11.1 Then Holofernes said to her, "Take courage, woman, and do not be afraid in your heart, for I have never hurt any one who chose to serve Nebuchadnezzar, the king of all the earth.

^4.10 (Even the) man- pleaser who uttereth law guilefully. ^4.11 And their eyes (are fixed) upon any man’s house that is (still) secure, That they may, like (the) Serpent, destroy the wisdom of… with words of transgressors,
^4.13 He never ceaseth from scattering (families) as though (they were) orphans, Yea, he layeth waste a house on account of (his) lawless desire.
^9.1 When Israel was led away captive into a strange land, When they fell away from the Lord who redeemed them,

^9.10 For the judgements of the Lord are (given) in righteousness to (every) man and (his) house. Unto whom art Thou good, O God, except to them that call upon the Lord?

^9.18 And Thou wilt not reject (us) for ever. Thou madest a covet with our fathers concerning us;
^13.4 The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners;
^14.3 Their planting is rooted for ever; They shall not be plucked up all the days of heaven: For the portion and the inheritance of God is Israel.
^14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life,
^14.16 Then the ungodly custom, grown strong with time, was kept as a law,and at the command of monarchs graven images were worshiped.
^16.20 Instead of these things thou didst give thy people food of angels,and without their toil thou didst supply them from heaven with bread ready to eat,providing every pleasure and suited to every taste.
^18.15 thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior

^2.330 330 More hurtful than the leopards and the wolve, ^2.331 And more vile; and ill that are grossly proud, ^2.332 And usurers, who gains on gains ama, ^2.333 And damage orphans and widows in each thing; ^2.334 And all that give to widows and to orphan, ^2.335 335 The fruit of unjust deeds, and all that cast, ^2.336 Reproach in giving from their own hard toils; ^2.337 And all that left their parents in old age, ^2.338 Not paying them at all, nor offering, ^2.339 To parents filial duty, and all who

^6.1 The foregoing is told by Diodorus in the Third Book of his history. And the same writer, in the sixth Book as well, confirms the same view regarding the gods, drawing from the writing of Euhemerus of Messenê, and using the following words:And going to Babylon he was entertained by Belus, and after that he went to the island of Panchaea, which lies in the ocean, and here he set up an altar to Uranus, the founder of his family. From there he passed through Syria and came to Casius, who was ruler of Syria at that time, and who gave his name to Mt.Casius. And coming to Cilicia he conquered in battle Cilix, the governor of the region, and he visited very many other nations, all of which paid honour to him and publicly proclaimed him a god."After recounting what Ihave given and more to the same effect about the gods, as if about mortal men, Diodorus goes on to say: "Now regarding Euhemerus, who composed the Sacred History, we shall rest content with what has been said, and shall endeavour to run over briefly the myths which the Greeks recount concerning the gods, as they are given by Hesiod and Homer and Orpheus." Thereupon Diodorus goes on to add the myths as the poets give them."As regards the gods, then, men of ancient times have handed down to later generations two different conceptions: Certain of the gods, they say, are eternal and imperishable, such as the sun and moon and the other stars of the heavens, and the winds as well and whatever else possesses a nature similar to theirs; for of each of these the genesis and duration are from everlasting to everlasting. But the other gods, we are told, were terrestrial beings who attained to immortal honour and fame because of their benefactions to mankind, such as Heracles, Dionysus, Aristaeus, and the others who were like them.Regarding these terrestrial gods many and varying accounts have been handed down by the writers of history and mythology; of the historians, Euhemerus, who composed the Sacred History, has written a special treatise about them, while, of the writers of myths, Homer and Hesiod and Orpheus and the others of their kind have invented rather monstrous stories about the gods. But for our part, we shall endeavour to run over briefly the accounts which both groups of writers have given, aiming at due proportion in our exposition."Now Euhemerus, who was a friend of King Cassander and was required by him to perform certain affairs of state and to make great journeys abroad, says that he travelled southward as far as the ocean; for setting sail from Arabia the Blest he voyaged through the ocean for a considerable number of days and was carried to the shore of some islands in the sea, one of which bore the name of Panchaea. On this island he saw the Panchaeans who dwell there, who excel in piety and honour the gods with the most magnificent sacrifices and with remarkable votive offerings of silver and of gold.The island is sacred to the gods, and there are anumber of other objects on it which are admired both for their antiquity and for the great skill of their workmanship, regarding which severally we have written in the preceding Books.There is also on the island, situated upon an exceedingly high hill, a sanctuary of Zeus Triphylius, which was established by him during the time when he was king of all the inhabited world and was still in the company of men.And in this temple there is a stele of gold on which is inscribed in summary, in the writing employed by the Panchaeans, the deeds of Uranus and Cronus and Zeus."Euhemerus goes on to say that Uranus was the first to be king, that he was an honourable man and beneficent, who was versed in the movement of the stars, and that he was also the first to honour the gods of the heavens with sacrifices, whence he was called Uranus or "Heaven."There were born to him by his wife Hestia two sons, Titan and Cronus, and two daughters, Rhea and Demeter. Cronus became king after Uranus, and marrying Rhea he begat Zeus and Hera and Poseidon. And Zeus, on succeeding to the kingship, married Hera and Demeter and Themis, and by them he had children, the Curetes by the first named, Persephonê by the second, and Athena by the third.

inritat animi virtutem, effringere ut arta, naturae primus portarum claustra cupiret. quare religio pedibus subiecta vicissim, opteritur, nos exaequat victoria caelo.

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²⁸ And in strict consistency with himself, the lawgiver also calls the seventh day "rest," which the Hebrews call "the sabbath;" not as some persons fancy, because after six days the multitude was refrained from its habitual employments, but because in real truth, the number seven is both in the world and in ourselves free from seditions and from wars, and is of all the numbers that which is the most averse to contention, and the greater lover of peace.

³¹ Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX.

⁶⁹ So then after all the other things, as has been said before, Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the God of that body which carries it about and bears its image within it. In the same rank that the great Governor occupies in the universal world, that same as it seems does the mind of man occupy in man; for it is invisible, though it sees everything itself; and it has an essence which is undiscernible, though it can discern the essences of all other things, and making for itself by art and science all sorts of roads leading in divers directions, and all plain; it traverses land and sea, investigating everything which is contained in either element.

^1.228 A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God. ^1.229 What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou);

⁶² Moreover, wisdom is a thing not only more ancient than my own birth, but even than the creation of the universal world; nor is it lawful nor possible for any one to decide in such a matter but God alone, and those who love wisdom with guilelessness, and sincerity and truth;

⁶⁰ for the greater part of the book is occupied by common, vulgar, promiscuous love, which takes away from the soul courage, that which is the most serviceable of all virtues both in war and in peace, and which engenders in it instead the female disease, and renders men men-women, though they ought rather to be carefully trained in all the practices likely to give men valour.

^1.158 What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. ^1.159 And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance;
^1.162 but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment.
^2.288 And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future.
^2.292 Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures.

^1.65 Let us examine the expressions of the writer: "A river," says he, "goes forth out of Eden, to water the Paradise." This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of preeminence. For each of the virtues is really and truly a ruler and a queen. And the expression, "is separated," is equivalent to "is marked off by fixed boundaries;" since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed. XX.

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¹⁴³ And know that this way is wisdom. For the mind being guided by wisdom, while the road is straight and level and easy, proceeds along it to the end; and the end of this road is the knowledge and understanding of God. But every companion of the flesh hates and repudiates, and endeavours to corrupt this way; for there is no one thing so much at variance with another, as knowledge is at variance with the pleasure of the flesh. Accordingly, the earthly Edom is always fighting with those who wish to proceed by this road,

^4.278 et procul in tenuem ex oculis evanuit auram.

^4.278 Such tidings broadcast on the lips of men

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^5.2 Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread of God. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church.

^7.2 Hasten to come together all of you, as to one temple, even God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with One and departed unto One.

^7.2 He that is within the sanctuary is clean; but he that is without the sanctuary is not clean, that is, he that doeth aught without the bishop and presbytery and deacons, this man is not clean in his conscience.

^1.154 ̔́Αβραμος δὲ Λῶτον τὸν ̓Αράνου τοῦ ἀδελφοῦ υἱὸν τῆς δὲ γυναικὸς αὐτοῦ Σάρρας ἀδελφὸν εἰσεποιήσατο γνησίου παιδὸς ἀπορῶν καὶ καταλείπει τὴν Χαλδαίαν ἑβδομήκοντα καὶ πέντε γεγονὼς ἔτη τοῦ θεοῦ κελεύσαντος εἰς τὴν Χαναναίαν μετελθεῖν, ἐν ᾗ κατῴκησε καὶ τοῖς ἀπογόνοις κατέλιπε δεινὸς ὢν συνεῖναί τε περὶ πάντων καὶ πιθανὸς τοῖς ἀκροωμένοις περί τε ὧν εἰκάσειεν οὐ διαμαρτάνων.

^1.154 1. Now Abram, having no son of his own, adopted Lot, his brother Haran’s son, and his wife Sarai’s brother; and he left the land of Chaldea when he was seventy-five years old, and at the command of God went into Canaan, and therein he dwelt himself, and left it to his posterity. He was a person of great sagacity, both for understanding all things and persuading his hearers, and not mistaken in his opinions;

^1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: ^3.5 רַבִּי נְחוּנְיָא בֶּן הַקָּנָה אוֹמֵר, כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ. וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ:

^1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah.
^3.5 Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.

^5.5 הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:

^5.5 One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”

NA>

^2.1 אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:

^2.1 They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.

^4.9 הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:

^4.9 If one says “May the good bless you,” this is the way of heresy. If one says, “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, instead of “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give your seed to pass to a Gentile woman,” he silenced with a rebuke.

^13.11 נֶאֱמַר בְּעוֹלַת הַבְּהֵמָה אִשֵּׁה רֵיחַ נִיחֹחַ (ויקרא א), וּבְעוֹלַת הָעוֹף אִשֵּׁה רֵיחַ נִיחֹחַ (שם), וּבַמִּנְחָה אִשֵּׁה רֵיחַ נִיחֹחַ (שם ב), לְלַמֵּד, שֶׁאֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן אָדָם אֶת דַּעְתּוֹ לַשָּׁמָיִם:

^13.11 It is said of the olah of cattle, “An offering made by fire of pleasing odor” (Leviticus 1:9); and of the olah of birds, “An offering made by fire of pleasing odor (vs. 17); and of the minhah, “An offering made by fire of pleasing odor” (Leviticus 2:2): to teach you that it is the same whether one offers much or little, so long as one directs one’s heart to heaven. Congratulations! We have finished Tractate Menahot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. It is no accident that the last mishnah of the tractate finishes with the message that we learned today. After having learned 14 chapters of Zevahim and 13 chapters of Menahot, there is a grave danger that one could learn that all God cares about, and all that is important in Judaism, is bringing the proper sacrifice in the proper manner. Our mishnah teaches that the important issue is the proper intent, that one’s intent in sacrifice should be to worship God. This is not to deny that that the minutiae of rules are extremely important, both in the eyes of the rabbis and surely in the eyes of the priests who served in the Temple while it still stood. Rather, what today’s mishnah seems to say is that the rules are an outer manifestation of the inner kavannah, intent, of the worshipper. Without following the rules, there is no way to bring that intent into the world. But without the intent, the rules are just empty exercises devoid of meaning. I believe that this is a message that is as true of Judaism today as it was in Temple times. Mishnah Menahot has probably been a great challenge for many of you; I know it was for me. So please accept an extra congratulations on completing it. Tomorrow we begin Hullin, the one tractate in all of Seder Kodashim that does not deal with sacrifices or the Temple.

" ^4.5 כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:"

^4.5 How did they admonish witnesses in capital cases? They brought them in and admonished them, saying, “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him that is wrongfully condemned and the blood of his descendants that should have been born to him to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again but a single person was created for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, but a single person was created against the heretics so they should not say, “There are many ruling powers in heaven”. Again but a single person was created to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you witnesses would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, if he does not speak it, then he shall bear his iniquity (Lev. 5:1). And if perhaps you witnesses would say, “Why should we be guilty of the blood of this man? was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).

^9.15 מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:

^9.15 When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students of Torah ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place of scholars will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about begging from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”

^8.9 הָאוֹמֵר, אֶחֱטָא וְאָשׁוּב, אֶחֱטָא וְאָשׁוּב, אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אֶת זוֹ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ (ויקרא טז), עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם, יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָא, אַשְׁרֵיכֶם יִשְׂרָאֵל, לִפְנֵי מִי אַתֶּם מִטַּהֲרִין, וּמִי מְטַהֵר אֶתְכֶם, אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר (יחזקאל לו), וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם. וְאוֹמֵר (ירמיה יז), מִקְוֵה יִשְׂרָאֵל יְיָ, מַה מִּקְוֶה מְטַהֵר אֶת הַטְּמֵאִים, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל:

^8.9 One who says: I shall sin and repent, sin and repent, they do not afford him the opportunity to repent. If one says: I shall sin and Yom HaKippurim will atone for me, Yom HaKippurim does not effect atonement. For transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow. This was expounded by Rabbi Elazar b. Azariah: “From all your sins before the Lord you shall be clean” (Leviticus 16:30) for transgressions between man and God Yom HaKippurim effects atonement, but for transgressions between man and his fellow Yom HaKippurim does not effect atonement, until he has pacified his fellow.. Rabbi Akiva said: Happy are you, Israel! Who is it before whom you become pure? And who is it that purifies you? Your Father who is in heaven, as it is said: “And I will sprinkle clean water upon you and you shall be clean” (Ezekiel 36:25). And it further says: “O hope (mikveh) of Israel, O Lord” (Jeremiah 17:1--just as a mikveh purifies the unclean, so too does he Holy One, blessed be He, purify Israel.

^2.1 Τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον,

^2.1 My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous.

^3.2 ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν. ^3.22 ὅς ἐστινἐν δεξιᾷ θεοῦπορευθεὶς εἰς οὐρανὸν ὑποταγέντωναὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.

^3.2 seeing your pure behavior in fear.

^3.22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

^1.3 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. ^1.7 ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλους, ^2.2 οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον·, ^2.3 κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς, ^2.4 καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πιθοῖς σοφίας λόγοις ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως, ^2.5 ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλʼ ἐν δυνάμει θεοῦ. ^2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·, ^2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·, ^2.8 ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·, ^2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν, ^2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. ^2.11 τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. ^2.12 ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν·, ^2.13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες. ^2.14 ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται·, ^6.2 ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; ^6.3 οὐκ οἴδατε ὅτι ἀγγέλους κρινοῦμεν, μήτιγε βιωτικά; ^6.19 ἢ οὐκ οἴδατε ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ θεοῦ; ^8.5 καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ εἴτε ἐν οὐρανῷ εἴτε ἐπὶ γῆς, ὥσπερ εἰσὶν θεοὶ πολλοὶ καὶ κύριοι πολλοί, ^8.6 ἀλλʼ ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·, ^9.1 Οὐκ εἰμὶ ἐλεύθερος; οὐκ εἰμὶ ἀπόστολος; οὐχὶ Ἰησοῦν τὸν κύριον ἡμῶν ἑόρακα; οὐ τὸ ἔργον μου ὑμεῖς ἐστὲ ἐν κυρίῳ; ^10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι. ^10.21 οὐ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων· οὐ δύνασθετραπέζης Κυρίουμετέχειν καὶ τραπέζης δαιμονίων. ^11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. ^11.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·, ^15.5 καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·, ^15.6 ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν·, ^15.7 ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν·, ^15.8 ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί. ^15.20 Νυνὶ δὲ Χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων. ^15.23 Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·, ^15.24 εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, ^15.25 δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. ^15.26 ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, ^15.27 πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. ^15.28 ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. ^15.35 Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται; ^15.39 οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων. ^15.40 καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων. ^15.41 ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ. ^15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. ^15.45 οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. ^15.46 ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, ^15.47 ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. ^15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα,

^1.3 Grace to you and peace from God ourFather and the Lord Jesus Christ.
^1.7 o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ;
^2.2 ForI determined not to know anything among you, except Jesus Christ, andhim crucified. ^2.3 I was with you in weakness, in fear, and in muchtrembling. ^2.4 My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power, " ^2.5 that your faith wouldnt stand in the wisdom of men, but in thepower of God.", ^2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. " ^2.7 But we speak Gods wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory,", " ^2.8 which none of the rulers of this worldhas known. For had they known it, they wouldnt have crucified the Lordof glory.", ^2.9 But as it is written,"Things which an eye didnt see, and an ear didnt hear,Which didnt enter into the heart of man,These God has prepared for those who love him.", ^2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. " ^2.11 For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except GodsSpirit.", ^2.12 But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. " ^2.13 Which things also we speak, not inwords which mans wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things.", " ^2.14 Now thenatural man doesnt receive the things of Gods Spirit, for they arefoolishness to him, and he cant know them, because they arespiritually discerned.", "
^6.2 Dont youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters?", " ^6.3 Dont youknow that we will judge angels? How much more, things that pertain tothis life?", "
^6.19 Or dont you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own,",
^8.5 For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords;", ^8.6 yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. "
^9.1 Am I not free? Am I not an apostle? Havent I seen JesusChrist, our Lord? Arent you my work in the Lord?", "
^10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I dont desire that you would have communion with demons.", " ^10.21 You cant both drink the cup of the Lord and the cup of demons.You cant both partake of the table of the Lord, and of the table ofdemons.", ^11.30 For this cause many among you are weakand sickly, and not a few sleep. " ^11.31 For if we discerned ourselves,we wouldnt be judged.",
^15.5 and that heappeared to Cephas, then to the twelve. ^15.6 Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. ^15.7 Then he appeared to James, then to allthe apostles, ^15.8 and last of all, as to the child born at the wrongtime, he appeared to me also.
^15.20 But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. "
^15.23 Buteach in his own order: Christ the first fruits, then those who areChrists, at his coming.", ^15.24 Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. ^15.25 For he mustreign until he has put all his enemies under his feet. ^15.26 The lastenemy that will be abolished is death. ^15.27 For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. ^15.28 When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
^15.35 But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?",
^15.39 All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. ^15.40 There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. ^15.41 There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. ^15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption.
^15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. " ^15.46 However thatwhich is spiritual isnt first, but that which is natural, then thatwhich is spiritual.", ^15.47 The first man is of the earth, made ofdust. The second man is the Lord from heaven.

^15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,

^1.9 αὐτοὶ γὰρ περὶ ἡμῶν ἀπαγγέλλουσιν ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς, καὶ πῶς ἐπεστρέψατε πρὸς τὸν θεὸν ἀπὸ τῶν εἰδώλων δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ, ^3.13 εἰς τὸ στηρίξαι ὑμῶν τὰς καρδίας ἀμέμπτους ἐν ἁγιωσύνῃ ἔμπροσθεν τοῦ θεοῦ καὶ πατρὸς ἡμῶν ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ. ^4.13 Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῶν κοιμωμένων, ἵνα μὴ λυπῆσθε καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. ^4.14 εἰ γὰρ πιστεύομεν ὅτι Ἰησοῦς ἀπέθανεν καὶ ἀνέστη, οὕτως καὶ ὁ θεὸς τοὺς κοιμηθέντας διὰ τοῦ Ἰησοῦ ἄξει σὺν αὐτῷ. ^4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας·, ^4.16 ὅτι αὐτὸς ὁ κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι θεοῦ, καταβήσεται ἀπʼ οὐρανοῦ, καὶ οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτον, ^4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. ^4.18 Ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις.

^1.9 For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God,
^3.13 to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. "
^4.13 But we dont want you to be ignorant, brothers, concerning those who have fallen asleep, so that you dont grieve like the rest, who have no hope.", ^4.14 For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. ^4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. " ^4.16 For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with Gods trumpet. The dead in Christ will rise first,", ^4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. ^4.18 Therefore comfort one another with these words.

^3.13 καινοὺς δὲοὐρανοὺς καὶ γῆν καινὴνκατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ.

^3.13 But, according to his promise, we look for new heavens and a new earth, in which dwells righteousness.

ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει διὰ τῆς παρακλήσεως ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ θεοῦ. ὁ καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. Διὸ οὐκ ἐγκακοῦμεν, ἀλλʼ εἰ καὶ ὁ ἔξω ἡμῶν ἄνθρωπος διαφθείρεται, ἀλλʼ ὁ ἔσω ἡμῶν ἀνακαινοῦται ἡμέρᾳ καὶ ἡμέρᾳ. οἴδαμεν γὰρ ὅτι ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. ὁ δὲ κατεργασάμενος ἡμᾶς εἰς αὐτὸ τοῦτο θεός, ὁ δοὺς ἡμῖν τὸν ἀρραβῶνα τοῦ πνεύματος. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι, καὶ οὐ θαῦμα, αὐτὸς γὰρ ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός·, Καυχᾶσθαι δεῖ· οὐ συμφέρον μέν, ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.

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^1.11 οἳ καὶ εἶπαν Ἄνδρες Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν; οὗτος ὁ Ἰησοῦς ὁ ἀναλημφθεὶς ἀφʼ ὑμῶν εἰς τὸν οὐρανὸν οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν. , ^2.22 Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, ^2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, ^2.24 ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ·, ^2.25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν, ^2.29 Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης·, ^2.30 προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, ^2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. ^2.32 τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. ^2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε. ^2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός, ^2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. ^2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·, ^2.43 Ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλὰ δὲ τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο. ^3.19 μετανοήσατε οὖν καὶ ἐπιστρέψατε πρὸς τὸ ἐξαλιφθῆναι ὑμῶν τὰς ἁμαρτίας, ^3.25 ὑμεῖς ἐστὲ οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς ὁ θεὸς διέθετο πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς Ἀβραάμ Καὶ ἐν τῷ σπέρματί σου εὐλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς. ^4.24 οἱ δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν πρὸς τὸν θεὸν καὶ εἶπαν Δέσποτα, σὺ ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα, ^4.29 καὶ τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν λόγον σου, ^5.31 τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, τοῦ δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν·, ^6.4 ἡμεῖς δὲ τῇ προσευχῇ καὶ τῇ διακονίᾳ τοῦ λόγου προσκαρτερήσομεν. ^6.7 Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει. ^6.8 Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. ^6.14 ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. ^7.2 ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, ^7.48 ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει, ^7.55 ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, ^7.56 καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. ^7.58 καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου. ^9.1 Ὁ δὲ Σαῦλος, ἔτι ἐνπνέων ἀπειλῆς καὶ φόνου εἰς τοὺς μαθητὰς τοῦ κυρίου, ^9.2 προσελθὼν τῷ ἀρχιερεῖ ᾐτήσατο παρʼ αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν πρὸς τὰς συναγωγάς, ὅπως ἐάν τινας εὕρῃ τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀγάγῃ εἰς Ἰερουσαλήμ. ^9.3 Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, ^9.4 καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; ^9.5 εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις·, ^9.6 ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. ^9.7 οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. ^9.8 ἠγέρθη δὲ Σαῦλος ἀπὸ τῆς γῆς, ἀνεῳγμένων δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν· χειραγωγοῦντες δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν. ^9.9 καὶ ἦν ἡμέρας τρεῖς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. ^9.15 εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος Πορεύου, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον τῶν ἐθνῶν τε καὶ βασιλέων υἱῶν τε Ἰσραήλ, ^10.11 καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, ^13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. ^13.17 Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, ^13.24 προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. ^13.33 ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. ^14.15 καὶ λέγοντες Ἄνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμ ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα ὃς ἐποίησεν τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς·, ^15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως. ^15.21 Μωυσῆς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον ἀναγινωσκόμενος. ^16.37 ὁ δὲ Παῦλος ἔφη πρὸς αὐτούς Δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν. ^17.24 ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, ^17.25 οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα·, ^17.28 ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθʼ ὑμᾶς ποιητῶν εἰρήκασιν 19.35 καταστείλας δὲ τὸν ὄχλον ὁ γραμματεύς φησιν Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς; ^21.20 οἱ δὲ ἀκούσαντες ἐδόξαζον τὸν θεόν, εἶπάν τε αὐτῷ Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσιν·, ^21.21 κατηχήθησαν δὲ περὶ σοῦ ὅτι ἀποστασίαν διδάσκεις ἀπὸ Μωυσέως τοὺς κατὰ τὰ ἔθνη πάντας Ἰουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. ^21.22 τί οὖν ἐστίν; πάντως ἀκούσονται ὅτι ἐλήλυθας. ^21.23 τοῦτο οὖν ποίησον ὅ σοι λέγομεν· εἰσὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες ἀφʼ ἑαυτῶν. ^21.24 τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς καὶ δαπάνησον ἐπʼ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ γνώσονται πάντες ὅτι ὧν κατήχηνται περὶ σοῦ οὐδὲν ἔστιν, ἀλλὰ στοιχεῖς καὶ αὐτὸς φυλάσσων τὸν νόμον. ^21.25 περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἀπεστείλαμεν κρίναντες φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ αἷμα καὶ πνικτὸν καὶ πορνείαν. ^21.26 τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. ^21.39 εἶπεν δὲ ὁ Παῦλος Ἐγὼ ἄνθρωπος μέν εἰμι Ἰουδαῖος, Ταρσεὺς τῆς Κιλικίας, οὐκ ἀσήμου πόλεως πολίτης· δέομαι δέ σου, ἐπίτρεψόν μοι λαλῆσαι πρὸς τὸν λαόν. ^23.6 Γνοὺς δὲ ὁ Παῦλος ὅτι τὸ ἓν μέρος ἐστὶν Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων ἔκραζεν ἐν τῷ συνεδρίῳ Ἄνδρες ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίων· περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν κρίνομαι. ^26.13 ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους·, ^26.18 τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ. ^26.20 ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτόν τε καὶ Ἰεροσολύμοις, πᾶσάν τε τὴν χώραν τῆς Ἰουδαίας, καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας. ^26.23 εἰ παθητὸς ὁ χριστός, εἰ πρῶτος ἐξ ἀναστάσεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν.

^1.11 who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky.", "
^2.17 It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.", ^2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. ^2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. ^2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. " ^2.21 It will be, that whoever will call on the name of the Lord will be saved.", ^2.22 "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, ^2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; ^2.24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. " ^2.25 For David says concerning him, I saw the Lord always before my face, For he is on my right hand, that I should not be moved.", ^2.26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; ^2.27 Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. " ^2.28 You made known to me the ways of life. You will make me full of gladness with your presence.", ^2.29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. ^2.30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, ^2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. ^2.32 This Jesus God raised up, whereof we all are witnesses. ^2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. ^2.34 For David didnt ascend into the heavens, but he says himself, The Lord said to my Lord, "Sit by my right hand, ^2.35 Until I make your enemies the footstool of your feet.", ^2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.",
^2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
^2.43 Fear came on every soul, and many wonders and signs were done through the apostles.
^3.19 "Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord, "
^3.25 You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, In your seed will all the families of the earth be blessed.",
^4.24 They, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, you are God, who made the heaven, the earth, the sea, and all that is in them;
^4.29 Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
^5.31 God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins.
^6.4 But we will continue steadfastly in prayer and in the ministry of the word.",
^6.7 The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. ^6.8 Stephen, full of faith and power, performed great wonders and signs among the people.
^6.14 For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us.",
^7.2 He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, "
^7.48 However, the Most High doesnt dwell in temples made with hands, as the prophet says,", " ^7.49 heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me? says the Lord; Or what is the place of my rest?", " ^7.50 Didnt my hand make all these things?",
^7.55 But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, ^7.56 and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!",
^7.58 They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul.
^9.1 But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest, ^9.2 and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. ^9.3 As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. ^9.4 He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?", ^9.5 He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. ^9.6 But rise up, and enter into the city, and you will be told what you must do.", ^9.7 The men who traveled with him stood speechless, hearing the voice, but seeing no one. ^9.8 Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. ^9.9 He was without sight for three days, and neither ate nor drank.

^9.15 But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel.
^10.11 He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth,
^13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down.
^13.17 The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it.
^13.24 before his coming, when John had first preached the baptism of repentance to all the people of Israel. "
^13.33 that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, You are my Son. Today I have become your father.",
^14.15 "Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them;
^15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses.",
^15.21 For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath.",
^16.37 But Paul said to them, "They have beaten us publicly, without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most assuredly, but let them come themselves and bring us out!",
^17.24 The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, " ^17.25 neither is he served by mens hands, as though he needed anything, seeing he himself gives to all life and breath, and all things.", "
^17.28 For in him we live, and move, and have our being. As some of your own poets have said, For we are also his offspring.",
^19.35 When the town clerk had quieted the multitude, he said, "You men of Ephesus, what man is there who doesnt know that the city of the Ephesians is temple-keeper of the great goddess Artemis, and of the image which fell down from Zeus?
^21.20 They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. ^21.21 They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. ^21.22 What then? The assembly must certainly meet, for they will hear that you have come. ^21.23 Therefore do what we tell you. We have four men who have a vow on them. ^21.24 Take them, and purify yourself with them, and pay their expenses for them, that they may shave their heads. Then all will know that there is no truth in the things that they have been informed about you, but that you yourself also walk keeping the law. ^21.25 But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.", ^21.26 Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them.
^21.39 But Paul said, "I am a Jew, from Tarsus in Cilicia, a citizen of no insignificant city. I beg you, allow me to speak to the people.",
^23.6 But when Paul perceived that the one part were Sadducees and the other Pharisees, he cried out in the council, "Men and brothers, I am a Pharisee, a son of Pharisees. Concerning the hope and resurrection of the dead I am being judged!",
^26.13 at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. "
^26.18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.",
^26.20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
^26.23 how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles."

^1.1 ΑΠΟΚΑΛΥΨΙΣ ΙΗΣΟΥ ΧΡΙΣΤΟΥ, ἥν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ,ἃ δεῖ γενέσθαιἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάνει, ^1.4 ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ, ^1.5 καὶ ἀπὸ Ἰησοῦ Χριστοῦ,ὁ μάρτυς ὁ πιστός,ὁπρωτότοκοςτῶν νεκρῶν καὶ ὁἄρχων τῶν βασιλέων τῆς γῆς.Τῷ ἀγαπῶντι ἡμᾶς καὶλύσαντιἡμᾶςἐκ τῶν αμαρτιῶνἡμῶν ἐν τῷ αἵματι αὐτοῦ, ^1.7 Ἰδοὺ ἔρχεται μετὰ τῶν νεφελῶν,καὶὄψεταιαὐτὸν πᾶς ὀφθαλμὸς καὶ οἵτινες αὐτὸνἐξεκέντησαν, καὶ κόψονται ἐπʼ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς.ναί, ἀμήν. ^1.8 Ἐγώ εἰμιτὸ Ἄλφα καὶ τὸ Ὦ, λέγειΚύριος, ὁ θεός, ὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος,ὁ παντοκράτωρ. ^1.9 Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ. ^1.10 ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος, ^1.13 καὶ ἐν μέσῳ τῶν λυχνιῶνὅμοιον υἱὸν ἀνθρώπου, ἐνδεδυμένον ποδήρηκαὶπεριεζωσμένονπρὸς τοῖς μαστοῖς ζώνην χρυσᾶν·, ^1.14 ἡ δὲκεφαλὴ αὐτοῦκαὶαἱ τρίχες λευκαὶ ὡς ἔριονλευκόν,ὡς χιών, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ὡςφλὸξ πυρός, ^1.15 καὶ οἱ πόδες αὐτοῦ ὅμοιοι χαλκολιβάνῳ, ὡς ἐν καμίνῳ πεπυρωμένης,καὶ ἡ φωνὴ αὐτοῦ ὡς φωνὴ ὑδάτων πολλῶν, ... ^22.3 καὶ πᾶν κατάθεμα οὐκ ἔσται ἔτι.καὶ ὁ θρόνος τοῦ θεοῦ καὶ τοῦ ἀρνίου ἐν αὐτῇ ἔσται, καὶ οἱ δοῦλοι αὐτοῦ λατρεύσουσιν αὐτῷ, ^22.4 καὶὄψονται τὸ πρόσωπον αὐτοῦ,καὶ τὸ ὄνομα ὰὐτοῦ ἐπὶ τῶν μετώπων αὐτῶν. ^22.5 καὶ νὺξ οὐκ ἔσται ἔτι,καὶ οὐκἔχουσιν χρείαν φωτὸς λύχνου καὶφῶς ἡλίου,ὅτιΚύριος ὁ θεὸς φωτίσειἐπ̓ αὐτούς, καὶ βασιλεύσουσιν εἰς τοὺς αἰῶνας τῶν αἰώνων. ^22.7 καίἸδοὺ ἔρχομαιταχύ. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου. ^22.10 Καὶ λέγει μοι Μὴσφραγίσῃςτοὺς λόγους τῆς προφητείαςτοῦ βιβλίουτούτου,ὁ καιρὸςγὰρ ἐγγύς ἐστιν. ^22.12 —Ἰδοὺ ἔρχομαιταχύ,καὶ ὁ μισθόςμουμετ̓ἐμοῦ,ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργονἐστὶν αὐτοῦ. ^22.14 — Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν. ^22.15 ἔξω οἱ κύνες καὶ οἱ φαρμακοὶ καὶ οἱ πόρνοι καὶ οἱ φονεῖς καὶ οἱ εἰδωλολάτραι καὶ πᾶς φιλῶν καὶ ποιῶν ψεῦδος. ^22.18 Μαρτυρῶ ἐγὼ παντὶ τῷ ἀκούοντιτοὺς λόγουςτῆς προφητείας τοῦ βιβλίου τούτου· ἐάν τιςἐπιθῇ ἐπ̓αὐτά, ἐπιθήσει ὁ θεὸςἐπʼ αὐτὸντὰς πληγὰς τὰς γεγραμμένας ἐν τῷ βιβλίῳ τούτῳ·, ^22.19 καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ.

^1.1 This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,
^1.4 John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; ^1.5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood;
^1.7 Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. ^1.8 "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty.", " ^1.9 I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of Gods Word and the testimony of Jesus Christ.", "
^1.10 I was in the Spirit on the Lords day, and I heard behind me a loud voice, as of a trumpet",

^1.13 And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
^1.14 His head and his hair were white as white wool, like snow. His eyes were like a flame of fire.
^1.15 His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. ... ^22.3 There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. ^22.4 They will see his face, and his name will be on their foreheads. ^22.5 There will be no night, and they need no lamp light; for the Lord God will illuminate them. They will reign forever and ever. ^22.7 "Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book.", ^22.10 He said to me, "Dont seal up the words of the prophecy of this book, for the time is at hand. ^22.12 "Behold, I come quickly. My reward is with me, to repay to each man according to his work. ^22.14 Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city. ^22.15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. ^22.18 I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. ^22.19 If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.

^1.13 ὃς ἐρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, ^1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ^1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται·, ^1.17 καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, ^1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, ^1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι, ^1.20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·, ^1.22 νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ, ^1.23 εἴ γε ἐπιμένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι καὶ μὴ μετακινούμενοι ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου οὗ ἠκούσατε, τοῦ κηρυχθέντος ἐν πάσῃ κτίσει τῇ ὑπὸ τὸν οὐρανόν, οὗ ἐγενόμην ἐγὼ Παῦλος διάκονος. ^2.9 ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς, ^2.10 καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι, ὅς ἐστιν ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, ^2.14 ἐξαλείψας τὸ καθʼ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ·, ^2.15 ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν παρρησίᾳ θριαμβεύσας αὐτοὺς ἐν αὐτῷ. ^2.18 μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, ^3.1 Εἰ οὖν συνηγέρθητε τῷ χριστῷ, τὰ ἄνω ζητεῖτε, οὗ ὁ χριστός ἐστινἐν δεξιᾷ τοῦ θεοῦ καθήμενος·, ^3.16 ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ·

^1.13 who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love;
^1.15 who is the image of the invisible God, the firstborn of all creation. ^1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. ^1.17 He is before all things, and in him all things are held together. ^1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. ^1.19 For all the fullness was pleased to dwell in him; ^1.20 and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
^1.22 yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him, ^1.23 if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant.
^2.9 For in him all the fullness of the Godhead dwells bodily, ^2.10 and in him you are made full, who is the head of all principality and power;
^2.14 having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; ^2.15 having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
^2.18 Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,
^3.1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.

^3.16 Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord.

^1.3 Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, ^1.4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, ^1.5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, ^1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, ^1.18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, ^1.19 καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ^1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις, ^1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι·, ^1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, ^2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας·, ^2.6 — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, ^2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ^2.12 — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. ^2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. ^2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν, ^2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, ^2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·, ^2.17 καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·, ^2.18 ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. ^2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, ^2.20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, ^2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, ^2.22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. ^3.3 ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, ^3.4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, ^3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, ^3.15 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ^3.18 ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, ^3.19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. ^4.6 ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. ^4.7 Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. ^4.8 διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, καὶ ἔδωκεν δόματα τοῖς ἀνθρώποις. ^4.9 τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; ^4.10 ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. ^4.11 καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, ^4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, ^4.17 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, ^4.27 μηδὲ δίδοτε τόπον τῷ διαβόλῳ. ^5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, ^5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. ^6.9 Καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρʼ αὐτῷ. ^6.11 ἐνδύσασθε τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδίας τοῦ διαβόλου·, ^6.12 ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. ^6.16 ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·

^1.3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; ^1.4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; ^1.5 having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
^1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
^1.18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, ^1.19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might, ^1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places, ^1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. ^1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
^2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience;
^2.6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,
^2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); ^2.12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. ^2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ. ^2.14 For he is our peace, who made both one, and broke down the middle wall of partition, ^2.15 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; ^2.16 and might reconcile them both in one body to God through the cross, having killed the hostility thereby. ^2.17 He came and preached peace to you who were far off and to those who were near. ^2.18 For through him we both have our access in one Spirit to the Father. ^2.19 So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God,
^2.20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
^2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord;
^2.22 in whom you also are built together for a habitation of God in the Spirit.
^3.3 how that by revelation the mystery was made known to me, as I wrote before in few words, ^3.4 by which, when you read, you can perceive my understanding in the mystery of Christ;
^3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
^3.15 from whom every family in heaven and on earth is named,
^3.18 may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, " ^3.19 and to know Christs love which surpasses knowledge, that you may be filled with all the fullness of God.",
^4.6 one God and Father of all, who is over all, and through all, and in us all. ^4.7 But to each one of us was the grace given according to the measure of the gift of Christ. ^4.8 Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men.", ^4.9 Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? ^4.10 He who descended is the one who also ascended far above all the heavens, that he might fill all things. ^4.11 He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers;
^4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
^4.17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind,
^4.27 neither give place to the devil.
^5.26 that he might sanctify it, having cleansed it by the washing of water with the word,
^5.32 This mystery is great, but I speak concerning Christ and of the assembly.
^6.9 You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him.
^6.11 Put on the whole armor of God, that you may be able to stand against the wiles of the devil. " ^6.12 For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the worlds rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places.",
^6.16 above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.

^1.1 ΠΑΥΛΟΣ ἀπόστολος, οὐκ ἀπʼ ἀνθρώπων οὐδὲ διʼ ἀνθρώπου ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν, ^3.7 Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. ^3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. ^4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. ^4.22 γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης καὶ ἕνα ἐκ τῆς ἐλευθέρας·, ^4.23 ἀλλʼ ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται, ὁ δὲ ἐκ τῆς ἐλευθέρας διʼ ἐπαγγελίας. ^4.24 ἅτινά ἐστιν ἀλληγορούμενα· αὗται γάρ εἰσιν δύο διαθῆκαι, μία μὲν ἀπὸ ὄρους Σινά, εἰς δουλείαν γεννῶσα, ἥτις ἐστὶν Ἅγαρ, ^4.25 τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ἐν τῇ Ἀραβίᾳ, συνστοιχεῖ δὲ τῇ νῦν Ἰερουσαλήμ, δουλεύει γὰρ μετὰ τῶν τέκνων αὐτῆς·, ^4.26 ἡ δὲ ἄνω Ἰερουσαλὴμ ἐλευθέρα ἐστίν, ^4.27 ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ, ^4.28 ἡμεῖς δέ, ἀδελφοί, κατὰ Ἰσαὰκ ἐπαγγελίας τέκνα ἐσμέν·, ^4.29 ἀλλʼ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκε τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. ^4.30 ἀλλὰ τί λέγει ἡ γραφή; Ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς, οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας. ^4.31 διό, ἀδελφοί, οὐκ ἐσμὲν παιδίσκης τέκνα ἀλλὰ τῆς ἐλευθέρας.

^1.1 Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead),
^3.7 Know therefore that those whoare of faith, the same are sons of Abraham.
^3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
^4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!",
^4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. ^4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. ^4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. ^4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. ^4.26 But the Jerusalem that is above isfree, which is the mother of us all. ^4.27 For it is written,"Rejoice, you barren who dont bear. Break forth and shout, you that dont travail. For more are the children of the desolate than of her who has a husband.", ^4.28 Now we, brothers, as Isaac was, are children of promise. ^4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. ^4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman.", ^4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.

^1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, ^1.13 πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, ^1.14 οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; , ^2.10 Ἔπρεπεν γὰρ αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. ^4.14 Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, ^4.16 προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. ^6.19 ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶεἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, ^6.20 ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς,κατὰ τὴν τάξιν Μελχισεδὲκἀρχιερεὺς γενόμενοςεἰς τὸν αἰῶνα. ^7.1 Οὗτος γὰρ ὁΜελχισεδέκ, βασιλεὺς Σαλήμ, ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου,†ὁ†συναντήσαςἈβραὰμὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέωνκαὶεὐλογήσαςαὐτόν, ^7.5 καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατίαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῖν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ·, ^7.6 ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν Ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίαςεὐλόγηκεν. ^7.7 χωρὶς δὲ πάσης ἀντιλογίας τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. ^7.8 καὶ ὧδε μὲνδεκάταςἀποθνήσκοντες ἄνθρωποι λαμβάνουσιν, ἐκεῖ δὲ μαρτυρούμενος ὅτι ζῇ. ^7.11 Εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπʼ αὐτῆς νενομοθέτηται, τίς ἔτι χρείακατὰ τὴν τάξιν Μελχισεδὲκἕτερον ἀνίστασθαιἱερέακαὶ οὐκατὰ τὴν τάξινἈαρὼν λέγεσθαι; ^7.12 μετατιθεμένης γὰρ τῆς ἱερωσύνης ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. ^7.14 πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωυσῆς ἐλάλησεν. ^7.15 Καὶ περισσότερον ἔτι κατάδηλόν ἐστιν, εἰκατὰ τὴνὁμοιότηταΜελχισεδὲκἀνίσταταιἱερεὺςἕτερος, ^7.16 ὃς οὐ κατὰ νόμον ἐντολῆς σαρκίνης γέγονεν ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου, ^7.17 μαρτυρεῖται γὰρ ὅτιΣὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ. ^7.18 ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές, ^7.19 οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος, ἐπεισαγωγὴ δὲ κρείττονος ἐλπίδος, διʼ ἧς ἐγγίζομεν τῷ θεῷ. ^7.26 Τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος·, ^7.27 ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓, ^7.28 ὁ νόμος γὰρ ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν, ὁ λόγος δὲ τῆς ὁρκωμοσίας τῆς μετὰ τὸν νόμονυἱόν, εἰς τὸν αἰῶνατετελειωμένον. ^8.1 Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, ^8.2 τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. ^8.4 εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα·, ^8.5 ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει·, ^9.3 μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη Ἅγια Ἁγίων, ^9.5 ὑπεράνω δὲ αὐτῆς Χερουβεὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος. ^9.9 ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθʼ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα, ^9.11 Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτʼ ἔστιν οὐ ταύτης τῆς κτίσεως, ^9.12 οὐδὲ διʼ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος. ^9.13 εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα, ^9.14 πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. ^9.23 Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. ^9.24 οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν·, ^10.1 Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι·, ^10.2 ἐπεὶ οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους; ^10.3 ἀλλʼ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατʼ ἐνι αυτόν, ^10.4 ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. ^10.5 Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει, ^10.8 ἀνώτερον λέγων ὅτιΘυσίας καὶ προσφορὰςκαὶὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ἠθέλησας οὐδὲ εὐδόκησας,αἵτινες κατὰ νόμον προσφέρονται, ^10.9 τότεεἴρηκενἸδοὺ ἥκω τοῦ ποιῆσαι τὸ θέλημά σου·ἀναιρεῖ τὸ πρῶτον ἵνα τὸ δεύτερον στήσῃ. ^10.10 ἐν ᾧθελήματιἡγιασμένοι ἐσμὲν διὰ τῆςπροσφορᾶςτοῦσώματοςἸησοῦ Χριστοῦ ἐφάπαξ. ^10.11 Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθʼ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας. ^10.12 οὗτος δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς τὸ διηνεκὲςἐκάθισεν ἐν δεξιᾷτοῦ θεοῦ, ^10.13 τὸ λοιπὸν ἐκδεχόμενοςἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ, ^11.5 Πίστει Ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶοὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός·πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηταιεὐαρεστηκέναι τῷ θεῷ, ^11.6 χωρὶς δὲ πίστεως ἀδύνατονεὐαρεστῆσαι,πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῷ θεῷ ὅτι ἔστιν καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται. ^12.2 ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν. ^12.22 ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει, ^12.24 καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ.

^1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
^1.13 But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?", " ^1.14 Arent they all ministering spirits, sent out to do service for the sake of those who will inherit salvation?",
^2.8 You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we dont see all things subjected to him, yet.
^2.10 For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings.
^4.14 Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession.
^4.16 Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need.
^6.19 This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; ^6.20 where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.
^7.1 For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, "
^7.5 They indeed of the sons of Levi who receive the priests office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham,", ^7.6 but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises. ^7.7 But without any dispute the less is blessed by the better. ^7.8 Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.

^7.11 Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron?
^7.12 For the priesthood being changed, there is of necessity a change made also in the law.

^7.14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.
^7.15 This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,
^7.16 who has been made, not after the law of a fleshly commandment, but after the power of an endless life:
^7.17 for it is testified, "You are a priest forever, According to the order of Melchizedek.",
^7.18 For there is an annulling of a foregoing commandment because of its weakness and uselessness,
^7.19 (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God.
^7.26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; " ^7.27 who doesnt need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself.", ^7.28 For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who has been perfected.
^8.1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, ^8.2 a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man.
^8.4 For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; ^8.5 who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain.",
^9.3 After the second veil was the tabernacle which is called the Holy of Holies, "
^9.5 and above it cherubim of glory overshadowing the mercy seat, of which things we cant now speak in detail.",
^9.9 which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect;
^9.11 But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, ^9.12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. ^9.13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: ^9.14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God?
^9.23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. " ^9.24 For Christ hasnt entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us;",
^10.1 For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. " ^10.2 Or else wouldnt they have ceased to be offered, because the worshippers, having been once cleansed, would have had no more consciousness of sins?", ^10.3 But in those sacrifices there is yearly reminder of sins. ^10.4 For it is impossible that the blood of bulls and goats should take away sins. ^10.5 Therefore when he comes into the world, he says, "Sacrifice and offering you didnt desire, But a body did you prepare for me; ^10.6 In whole burnt offerings and sacrifices for sin you had no pleasure. ^10.7 Then I said, Behold, I have come (In the scroll of the book it is written of me) To do your will, God.", ^10.8 Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didnt desire, neither had pleasure in them" (those which are offered according to the law), ^10.9 then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second,
^10.10 by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
^10.11 Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins,
^10.12 but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
^10.13 from that time waiting until his enemies are made the footstool of his feet. "
^11.5 By faith, Enoch was taken away, so that he wouldnt see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God.", ^11.6 Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him.
^12.2 looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God.

^12.22 But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,

^12.24 to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel.

^1.23 συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ μᾶλλον κρεῖσσον, ^2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ^2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ^2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ·, ^2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ^2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, ^2.11 καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. ^3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, ^3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.

^1.23 But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. "
^2.6 who, existing in the form of God, didnt consider it robbery to be equal with God,", ^2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. ^2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. ^2.9 Therefore God also highly exalted him, and gave to him the name which is above every name; ^2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, ^2.11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
^3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; ^3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.

^1.1 ΠΑΥΛΟΣ δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ^1.2 ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις, ^1.3 περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ κατὰ σάρκα, ^1.4 τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, ^1.5 διʼ οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, ^1.17 δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπταιὉ δὲ δίκαιος ἐκ πίστεως ζήσεται. ^1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, ^1.19 διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. ^1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, ^1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία·, ^1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, ^1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. ^1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. ^1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·, ^4.16 Διὰ τοῦτο ἐκ πίστεως, ἵνα κατὰ χάριν, εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν παντὶ τῷ σπέρματι, οὐ τῷ ἐκ τοῦ νόμου μόνον ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ,?̔ὅς ἐστιν πατὴρ πάντων ἡμῶν, ^5.14 ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. ^5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, ^6.1 Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; ^6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; ^6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. ^6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·, ^8.9 Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. ^8.15 οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, ^8.18 Λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. ^8.19 ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται·, ^8.20 τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι, ^8.21 ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. ^8.22 οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν·, ^8.26 Ὡσαύτως δὲ καὶ τὸ πνεῦμα συναντιλαμβάνεται τῇ ἀσθενείᾳ ἡμῶν· τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλὰ αὐτὸ τὸ πνεῦμα ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις, ^8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·, ^8.34 τίς ὁ κατακρινῶν; Χριστὸς Ἰησοῦς ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν, ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ, ^8.38 πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις, ^8.39 οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. ^9.5 ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. ^11.25 Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται·, ^11.33 Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. ^12.1 Παρακαλῶ οὖν ὑμᾶς, ἀδελφοί, διὰ τῶν οἰκτιρμῶν τοῦ θεοῦ παραστῆσαι τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν τῷ θεῷ εὐάρεστον, τὴν λογικὴν λατρείαν ὑμῶν·, ^12.19 μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοί, ἀλλὰ δότε τόπον τῇ ὀργῇ, γέγραπται γάρἘμοὶ ἐκδίκησις,ἐγὼἀνταποδώσω,λέγει Κύριος. ^12.20 ἀλλὰ ἐὰν πεινᾷ ὁ ἐχθρός σου, ψώμιζε αὐτόν· ἐὰν διψᾷ, πότιζε αὐτόν· τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ. ^15.19 ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος ἁγίου· ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ χριστοῦ,

^1.1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, ^1.2 which he promised before through his prophets in the holy Scriptures, ^1.3 concerning his Son, who was born of the seed of David according to the flesh, ^1.4 who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord, " ^1.5 through whom we received grace and apostleship, for obedience of faith among all the nations, for his names sake;",

^1.17 For in it is revealed Gods righteousness from faith to faith. As it is written, "But the righteous shall live by faith.",
^1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,
^1.19 because that which is known of God is revealed in them, for God revealed it to them. ^1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. " ^1.21 Because, knowing God, they didnt glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.", ^1.22 Professing themselves to be wise, they became fools, ^1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
^1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
^1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful;
^4.16 For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. "
^5.14 Nevertheless death reigned from Adam until Moses, even over those whose sins werent like Adams disobedience, who is a foreshadowing of him who was to come.",
^5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly;
^6.1 What shall we say then? Shall we continue in sin, that grace may abound? "
^6.3 Or dont you know that all we who were baptized into Christ Jesus were baptized into his death?", ^6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ^6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection; "
^8.9 But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesnt have the Spirit of Christ, he is not his.",
^8.15 For you didnt receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!",
^8.18 For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. ^8.19 For the creation waits with eager expectation for the sons of God to be revealed. ^8.20 For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope, ^8.21 that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. ^8.22 For we know that the whole creation groans and travails in pain together until now. "
^8.26 In the same way, the Spirit also helps our weaknesses, for we dont know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which cant be uttered.",
^8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.
^8.34 Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
^8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, ^8.39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
^9.5 of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. " ^11.25 For I dont desire, brothers, to have you ignorant of this mystery, so that you wont be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,",
^11.33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
^12.1 Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.

^12.19 Dont seek revenge yourselves, beloved, but give place to Gods wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord.", ^12.20 Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head.", "
^15.19 in the power of signs and wonders, in the power of Gods Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ;"

^1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. ^1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. ^1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ^1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·, ^1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. ^1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης·, ^1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. ^1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. ^1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ^1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. ^1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. ^1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, ^1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. ^1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔, ^1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓, ^1.16 ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·, ^1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. ^1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. ^1.20 καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι Ἐγὼ οὐκ εἰμὶ ὁ χριστός. ^1.26 ἀπεκρίθη αὐτοῖς ὁ Ἰωάνης λέγων Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν στήκει ὃν ὑμεῖς οὐκ οἴδατε, ^1.27 ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. ^1.29 Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. ^1.30 οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·, ^1.32 Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·, ^1.35 Τῇ ἐπαύριον πάλιν ἱστήκει Ἰωάνης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο, ^1.36 καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. ^1.41 εὑρίσκει οὗτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα καὶ λέγει αὐτῷ Εὑρήκαμεν τὸν Μεσσίαν ?̔ὅ ἐστιν μεθερμηνευόμενον Χριστός̓. ^1.45 εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. ^1.49 ἀπεκρίθη αὐτῷ Ναθαναήλ Ῥαββεί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ Ἰσραήλ. ^1.51 καὶ λέγει αὐτῷ Ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου. ^3.13 καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου. ^3.14 καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, ^4.13 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·, ^4.14 ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. ^4.21 λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. ^4.23 ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν·, ^5.22 οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ υἱῷ, ^5.23 ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα. ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα τὸν πέμψαντα αὐτόν. ^5.27 καὶ ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι υἱὸς ἀνθρώπου ἐστίν. ^6.31 οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον Ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν. ^6.32 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωυσῆς ἔδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλʼ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν·, ^6.33 ὁ γὰρ ἄρτος τοῦ θεοῦ ἐστὶν ὁ καταβαίνων ἐκ τοῦ οὐρανοῦ καὶ ζωὴν διδοὺς τῷ κόσμῳ. ^6.34 εἶπον οὖν πρὸς αὐτόν Κύριε, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον. ^6.35 εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. ^6.38 ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με·, ^6.39 τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ. ^6.40 τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. ^6.41 Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, καὶ ἔλεγον, ^6.42 Οὐχὶ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα; ^6.44 οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. ^6.45 ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. ^6.46 οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ τοῦ θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. ^6.50 οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ·, ^6.51 ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. ^6.54 ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ·, ^6.58 οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. ^10.30 ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. ^10.34 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι Ἐγὼ εἶπα Θεοί ἐστε; ^10.35 εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή, ^11.41 ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου, ^14.9 λέγει αὐτῷ ὁ Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; ^14.16 κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, ^14.18 Οὐκ ἀφήσω ὑμᾶς ὀρφανούς, ἔρχομαι πρὸς ὑμᾶς. ^14.19 ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε. ^16.25 Ταῦτα ἐν παροιμίαις λελάληκα ὑμῖν· ἔρχεται ὥρα ὅτε οὐκέτι ἐν παροιμίαις λαλήσω ὑμῖν ἀλλὰ παρρησίᾳ περὶ τοῦ πατρὸς ἀπαγγελῶ ὑμῖν. ^17.24 Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. ^19.30 ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.

^1.1 In the beginning was the Word, and the Word was with God, and the Word was God. ^1.2 The same was in the beginning with God. ^1.3 All things were made through him. Without him was not anything made that has been made. ^1.4 In him was life, and the life was the light of men. " ^1.5 The light shines in the darkness, and the darkness hasnt overcome it.", ^1.6 There came a man, sent from God, whose name was John. ^1.7 The same came as a witness, that he might testify about the light, that all might believe through him. ^1.8 He was not the light, but was sent that he might testify about the light. ^1.9 The true light that enlightens everyone was coming into the world. "
^1.10 He was in the world, and the world was made through him, and the world didnt recognize him.", "
^1.11 He came to his own, and those who were his own didnt receive him.", "
^1.12 But as many as received him, to them he gave the right to become Gods children, to those who believe in his name:",
^1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
^1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
^1.15 John testified about him. He cried out, saying, "This was he of whom I said, He who comes after me has surpassed me, for he was before me.",
^1.16 From his fullness we all received grace upon grace.
^1.17 For the law was given through Moses. Grace and truth came through Jesus Christ.
^1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
^1.20 He confessed, and didnt deny, but he confessed, "I am not the Christ.",
^1.26 John answered them, "I baptize in water, but among you stands one whom you dont know. ^1.27 He is the one who comes after me, who has come to be before me, whose sandal strap Im not worthy to untie.",
^1.29 The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! " ^1.30 This is he of whom I said, After me comes a man who is preferred before me, for he was before me.",
^1.32 John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him.
^1.35 Again, the next day, John was standing with two of his disciples, ^1.36 and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!",
^1.41 He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ).
^1.45 Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.",
^1.49 Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!",
^1.51 He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.",
^3.13 No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. ^3.14 As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,
^4.13 Jesus answered her, "Everyone who drinks of this water will thirst again, ^4.14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.",
^4.21 Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father.
^4.23 But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers.
^5.22 For the Father judges no one, but he has given all judgment to the Son, " ^5.23 that all may honor the Son, even as they honor the Father. He who doesnt honor the Son doesnt honor the Father who sent him.",
^5.27 He also gave him authority to execute judgment, because he is a son of man.
^6.31 Our fathers ate the manna in the wilderness. As it is written, He gave them bread out of heaven to eat.", ^6.32 Jesus therefore said to them, "Most assuredly, I tell you, it wasnt Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. ^6.33 For the bread of God is that which comes down out of heaven, and gives life to the world.", ^6.34 They said therefore to him, "Lord, always give us this bread.", ^6.35 Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty.
^6.38 For I have come down from heaven, not to do my own will, but the will of him who sent me. ^6.39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. ^6.40 This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day.", ^6.41 The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven.", ^6.42 They said, "Isnt this Jesus, the son of Joseph, whose father and mother we know? How then does he say, I have come down out of heaven?",
^6.44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. " ^6.45 It is written in the prophets, They will all be taught by God. Therefore everyone who hears from the Father, and has learned, comes to me.", ^6.46 Not that anyone has seen the Father, except he who is from God. He has seen the Father.
^6.50 This is the bread which comes down out of heaven, that anyone may eat of it and not die. ^6.51 I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.",
^6.54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
^6.58 This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever.",
^10.30 I and the Father are one.",
^10.34 Jesus answered them, "Isnt it written in your law, I said, you are gods? " ^10.35 If he called them gods, to whom the word of God came (and the Scripture cant be broken),", ^11.41 So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me.
^14.9 Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, Show us the Father?
^14.16 I will pray to the Father, and he will give you another Counselor, that he may be with you forever, --,
^14.18 I will not leave you orphans. I will come to you. ^14.19 Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also.
^16.25 I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father.
^17.24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world.
^19.30 When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit.

^1.9 κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου, ^1.10 καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος·, ^1.35 καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ·, ^1.42 καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν Εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. ^3.3 καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, ^3.4 ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαίου τοῦ προφήτου φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. ^3.5 πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθείας καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας·, ^3.6 καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ. ^3.7 Ἔλεγεν οὖν τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπʼ αὐτοῦ Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; ^3.8 ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας· καὶ μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. ... ^24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; ^24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. ^24.44 Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. ^24.45 τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς, ^24.46 καὶ εἶπεν αὐτοῖς ὅτι οὕτως γέγραπται παθεῖν τὸν χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, ^24.47 καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνὴ, — ἀρξάμενοι ἀπὸ Ἰερουσαλήμ·, ^24.50 Ἐξήγαγεν δὲ αὐτοὺς ἕως πρὸς Βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς. ^24.51 καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπʼ αὐτῶν ⟦καὶ ἀνεφέρετο εἰς τὸν οὐρανόν⟧. ^24.52 καὶ αὐτοὶ ⟦προσκυνήσαντες αὐτὸν⟧ ὑπέστρεψαν εἰς Ἰερουσαλὴμ μετὰ χαρᾶς μεγάλης, ^24.53 καὶ ἦσαν διὰ παντὸς ἐν τῷ ἱερῷ εὐλογοῦντες τὸν θεόν.

" ^1.9 according to the custom of the priests office, his lot was to enter into the temple of the Lord and burn incense.", ^1.10 The whole multitude of the people were praying outside at the hour of incense.
^1.35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.
^1.42 She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb!
^3.3 He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. ^3.4 As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, Make ready the way of the Lord. Make his paths straight. ^3.5 Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, And the rough ways smooth. ^3.6 All flesh will see Gods salvation.", ^3.7 He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? " ^3.8 Bring forth therefore fruits worthy of repentance, and dont begin to say among yourselves, We have Abraham for our father; for I tell you that God is able to raise up children to Abraham from these stones!", ... ^24.26 Didnt the Christ have to suffer these things and to enter into his glory?", ^24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.
^24.44 He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.", ^24.45 Then he opened their minds, that they might understand the Scriptures. ^24.46 He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, ^24.47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
^24.50 He led them out as far as Bethany, and he lifted up his hands, and blessed them. ^24.51 It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. ^24.52 They worshiped him, and returned to Jerusalem with great joy, ^24.53 and were continually in the temple, praising and blessing God. Amen.

^1.1 ΑΡΧΗ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ . ^1.2 Καθὼς γέγραπται ἐν τῷ Ἠσαίᾳ τῷ προφήτῃ Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου·, ^1.3 Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, ^1.4 ἐγένετο Ἰωάνης ὁ βαπτίζων ἐν τῇ ἐρήμῳ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. ^1.5 καὶ ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἰεροσολυμεῖται πάντες, καὶ ἐβαπτίζοντο ὑπʼ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. ^1.6 καὶ ἦν ὁ Ἰωάνης ἐνδεδυμένος τρίχας καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. ^1.7 καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ·, ^1.8 ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς πνεύματι ἁγίῳ. ^1.9 ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. ^1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν·, ^1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^1.12 Καὶ εὐθὺς τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον. ^1.14 Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ, ^3.22 καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. ^3.24 καὶ ἐὰν βασιλεία ἐφʼ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη·, ^4.10 Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς. ^4.11 καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, ^4.12 ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. ^4.41 καὶ ἐφοβήθησαν φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Τίς ἄρα οὗτός ἐστιν ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ; ^6.41 καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. ^8.27 Καὶ ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας Καισαρίας τῆς Φιλίππου· καὶ ἐν τῇ ὁδῷ ἐπηρώτα τοὺς μαθητὰς αὐτοῦ λέγων αὐτοῖς Τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι; ^8.28 οἱ δὲ εἶπαν αὐτῷ λέγοντες ὅτι Ἰωάνην τὸν βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν. ^8.29 καὶ αὐτὸς ἐπηρώτα αὐτούς Ὑμεῖς δὲ τίνα με λέγετε εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ Σὺ εἶ ὁ χριστός. ^8.30 καὶ ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ. ^8.31 Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι·, ^8.32 καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾷν αὐτῷ. ^8.33 ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει Ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀνθρώπων. ^8.34 Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. ^8.38 ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων. ^9.2 Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, ^12.25 ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται, ἀλλʼ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς·, ^12.35 Καὶ ἀποκριθεὶς ὁ Ἰησοῦς ἔλεγεν διδάσκων ἐν τῷ ἱερῷ Πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ χριστὸς υἱὸς Δαυείδ ἐστιν; ^12.36 αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ Εἶπεν Κύριος τῷ κυρίῳ μου Κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου·, ^12.37 αὐτὸς Δαυεὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστὶν υἱός; Καὶ ὁ πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως. ^13.25 καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται. ^13.26 καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης·, ^14.36 καὶ ἔλεγεν Ἀββά ὁ πατήρ, πάντα δυνατά σοι· παρένεγκε τὸ ποτήριον τοῦτο ἀπʼ ἐμοῦ· ἀλλʼ οὐ τί ἐγὼ θέλω ἀλλὰ τί σύ. ^15.34 καὶ τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ Ἐλωί ἐλωί λαμὰ σαβαχθανεί; ὅ ἐστιν μεθερμηνευόμενον Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με;

^1.1 The beginning of the gospel of Jesus Christ, the Son of God. ^1.2 As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. ^1.3 The voice of one crying in the wilderness, Make ready the way of the Lord! Make his paths straight!", ^1.4 John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. ^1.5 All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. " ^1.6 John was clothed with camels hair and a leather belt around his loins. He ate locusts and wild honey.", ^1.7 He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. ^1.8 I baptized you in water, but he will baptize you in the Holy Spirit.", ^1.9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.
^1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove.
^1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.",
^1.12 Immediately the Spirit drove him out into the wilderness.

^1.14 Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God,
^3.22 The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons.",
^3.24 If a kingdom is divided against itself, that kingdom cannot stand.
^4.10 When he was alone, those who were around him with the twelve asked him about the parables. ^4.11 He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, ^4.12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.",
^4.41 They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him?",
^6.41 He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all.
^8.27 Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am?", ^8.28 They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets.", ^8.29 He said to them, "But who do you say that I am?"Peter answered, "You are the Christ.", ^8.30 He charged them that they should tell no one about him. ^8.31 He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. ^8.32 He spoke to them openly. Peter took him, and began to rebuke him. ^8.33 But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men.", ^8.34 He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me.
^8.38 For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels.",
^9.2 After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them.
^12.25 For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven.
^12.35 Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? " ^12.36 For David himself said in the Holy Spirit, The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.", ^12.37 Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly.
^13.25 the stars will be falling from the sky, and the powers that are in the heavens will be shaken. ^13.26 Then they will see the Son of Man coming in clouds with great power and glory.
^14.36 He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.",
^15.34 At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me?"

^2.2 Ποῦ ἐστὶν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ. ^2.13 Ἀναχωρησάντων δὲ αὐτῶν ἰδοὺ ἄγγελος Κυρίου φαίνεται κατʼ ὄναρ τῷ Ἰωσὴφ λέγων Ἐγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ καὶ φεῦγε εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι· μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό. ^3.1 ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ἐκείναις παραγίνεται Ἰωάνης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας, ^3.2 λέγων Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. ^3.3 Οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαίου τοῦ προφήτου λέγοντος φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. ^3.6 καὶ ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπʼ αὐτοῦ ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν. ^3.7 Ἰδὼν δὲ πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα εἶπεν αὐτοῖς Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; ^3.8 ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας·, ^3.9 καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ. ^3.10 ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. ... ^26.61 Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι. ^26.62 καὶ ἀναστὰς ὁ ἀρχιερεὺς εἶπεν αὐτῷ Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; ὁ δὲ Ἰησοῦς ἐσιώπα. ^26.63 καὶ ὁ ἀρχιερεὺς εἶπεν αὐτῷ Ἐξορκίζω σε κατὰ τοῦ θεοῦ τοῦ ζῶντος ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ. ^26.64 λέγει αὐτῷ ὁ Ἰησοῦς Σὺ εἶπας· πλὴν λέγω ὑμῖν, ἀπʼ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. ^27.46 περὶ δὲ τὴν ἐνάτην ὥραν ἐβόησεν ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων Ἐλωί ἐλωί λεμὰ σαβαχθανεί; τοῦτʼ ἔστιν Θεέ μου θεέ μου, ἵνα τί με ἐγκατέλιπες; ^27.52 καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, ^28.3 ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών. ^28.18 καὶ προσελθὼν ὁ Ἰησοῦς ἐλάλησεν αὐτοῖς λέγων Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς·, ^28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, ^28.20 διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν· καὶ ἰδοὺ ἐγὼ μεθʼ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.

^2.2 "Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.",
^2.13 Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him.",
^3.1 In those days, John the Baptizer came, preaching in the wilderness of Judea, saying, ^3.2 "Repent, for the Kingdom of Heaven is at hand!", ^3.3 For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight.",
^3.6 They were baptized by him in the Jordan, confessing their sins. ^3.7 But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? ^3.8 Therefore bring forth fruit worthy of repentance! " ^3.9 Dont think to yourselves, We have Abraham for our father, for I tell you that God is able to raise up children to Abraham from these stones.",
^3.10 "Even now the ax lies at the root of the trees. Therefore, every tree that doesnt bring forth good fruit is cut down, and cast into the fire. ...
^26.61 and said, "This man said, I am able to destroy the temple of God, and to build it in three days.", ^26.62 The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you?", ^26.63 But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.", ^26.64 Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.",
^27.46 About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me?",
^27.52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised;
^28.3 His appearance was like lightning, and his clothing white as snow.
^28.18 Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. ^28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ^28.20 teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.

^373e Typhon at one time smites the eye of Horus, and at another time snatches it out and swallows it, and then later gives it back again to the Sun. By the smiting, they refer allegorically to the monthly waning of the moon, and by the crippling, to its eclipse, which the Sun heals by shining straight upon it as soon as it has escaped the shadow of the earth. The better and more divine nature consists of three parts: the conceptual, the material, and that which is formed from these, which the Greeks call the world.

NA>

^3.14 כל שאין בו מוסף כגון חנוכה ופורים ערבית שחרית ומנחה מתפלל שמונה עשרה ואומר מעין המאורע בהודאה ואם לא אמר מעין המאורע <אין> מחזירין אותו וכל שיש בו מוסף כגון ר\\"ח וחולו של מועד שחרית ומנחה מתפלל שמונה עשרה ואומר קדושת היום בעבודה רבי אליעזר אומר בהודאה ואם לאו מחזירין אותו ובמוספין מתפלל שבע ואומר קדושת היום באמצע שבת ויום הכפורים מתפלל שבע ואומר קדושת היום באמצע רבן שמעון ב\\"ג ורבי יוחנן בן ברוקא אומרים כל מקום שמתפלל שבע אומרים קדושת היום באמצע.

^3.14 Any holiday on which there is no Mussaf prayer for example, Chanukah and Purim, on Shacharit and Mincha he prays the Shmoneh Esreh with eighteen Berachot (blessings) and he says the paragraph about the occasion in the Beracha of Hodaah (Thanks). And if he did not say the paragraph about the occasion, he does not have to go back to the beginning of Shmoneh Esreh. And any holiday which has on it the Mussaf prayer, for example Rosh Chodesh (New Month), and Chol Hamoed (the intermediate days of Sukkot and Pesach), on Shacharit and Mincha10 he would pray the prayer of Shmoneh Esreh with eighteen Berachot and he says the paragraph about the holiness of the day11 in the Beracha of Avodah (Temple Service).12 Rebbi Eliezer says, “he says the paragraph about the holiness of the day in the Beracha of Hodaah, and if he did not say it then he has to go back to the beginning of Shmoneh Esreh.” In the Mussaf prayer he prays the Shmoneh Esreh consisting of seven Berachot and he says the paragraph about the holiness of the day in the middle Beracha. On Shabbat that fell out on Rosh Chodesh or on Chol Hamoed, during Shacharit and during Mincha he prays the Shmoneh Esreh prayer that consists of seven Berachot and he says the paragraph about the occasion in the Beracha of Avodah. Rebbi Eliezer says, “He says the paragraph about the holiness of the day in the Beracha of Hodaah, and if he did not say it then he has to go back to the beginning of Shmoneh Esreh.” In the Mussaf prayer he prays the Shmoneh Esreh consisting of seven Berachot and he says the paragraph about the holiness of the day in the middle Beracha. On Shabbat, on Yom Tov (Pesach, Shavuot and Sukkot), and on Yom Kippur he prays the Shmoneh Esreh consisting of seven Berachot and he says the paragraph about the holiness of the day in the middle Beracha. Rabban Shimon Ben Gamliel and Rebbi Yishmael the son of Rebbi Yocha Ben Beroka say, “Any time that he is supposed to say seven Berachot in Shmoneh Esreh he says the paragraph about the holiness of the day in the middle Beracha.”

" ^2.2 ארבעה נכנסו לפרדס בן עזאי ובן זומא אחר ורבי עקיבה אחד הציץ ומת אחד הציץ ונפגע אחד הציץ וקיצץ בנטיעות ואחד עלה בשלום וירד בשלום בן עזאי הציץ ומת עליו הכתוב אומר (תהילים קטו) יקר בעיני ה המותה לחסידיו בן זומא הציץ ונפגע עליו הכתוב אומר (משלי כה) דבש מצאת אכול דייך וגו אלישע הציץ וקיצץ בנטיעות עליו הכתוב אומר (קוהלת ה) אל תתן את פיך לחטיא את בשרך וגו רבי עקיבה עלה בשלום וירד בשלום עליו הכתוב אומר (שיר השירים א) משכני אחריך נרוצה וגו משלו משל למה הדבר דומה לפרדס של מלך ועלייה בנוייה על גביו מה עליו על אדם להציץ ובלבד שלא יזוז את עיניו ממנו. ועוד משלו משל למה הדבר דומה לאיסתרא העוברת בין שני דרכים אחד של אור ואחד של שלג הטה לכאן נכוה באור הטה לכאן נכוה משלג מה עליו על אדם להלך באמצע ובלבד שלא יהא נוטה לא לכאן ולא לכאן. מעשה ברבי יהושע שהיה מהלך באסתרטא והיה בן זומא בא כנגדו הגיע אצלו ולא נתן לו שלום אמר לו מאין ולאן בן זומא אמר לו צופה הייתי במעשה בראשית ואין בין מים העליונים למים התחתונים אפילו טפח שנאמר (בראשית א) ורוח אלהים מרחפת על פני המים ואומר (דברים לג) כנשר יעיר קנו וגו מה נשר זה טס על גבי קינו נוגע ואינו נוגע כך אין בין מים העליונים למים התחתונים אפילו טפח אמר להם רבי יהושע לתלמידיו כבר בן זומא מבחוץ לא היו ימים מועטים עד שנסתלק בן זומא.", ^2.4 מימיהן לא נחלקו אלא על הסמיכה חמשה זוגות הן שלשה מזוגות הראשונים שאמרו שלא לסמוך ושנים מזוגות האחרונים שאמרו לסמוך שלשה היו נשיאים ושנים מהן אבות בית דין דברי רבי מאיר רבי יהודה אומר שמעון בן שטח נשיא יהודה בן טבאי אב ב\\"ד אמר רבי יוסי בתחלה לא היתה מחלוקת בישראל אלא בית דין של שבעים ואחד היה בלשכת הגזית ושאר בתי דינים של עשרים ושלשה היו בעיירות ארץ ישראל ושני בתי דינים של שלשה שלשה היו בירושלים אחד בהר הבית ואחד בחיל נצרך אחד מהם הולך אצל בית דין שבעירו אין בית דין הולך אצל בית דין הסמוך לעירו אם שמעו אמרו להם אם לאו הוא ומופלא שבהן באין לבית דין שבהר הבית אם שמעו אמרו להם ואם לאו הוא ומופלא שבהם באין לבית דין שבחיל אם שמעו אמרו להם אם לאו אלו ואלו באין לבית דין שבלשכת הגזית ובית דין שבלשכת הגזית אע\\"פ שהוא של שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהם לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אין יוצא עד שיהו שם עשרים ושלשה היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות ובימים טובים נכנסין לבית המדרש שבהר הבית נשאלה הלכה אם שמעו אמרו להם ואם לאו עומדין במנין אם רבו המטמאין טימאו אם רבו המטהרין טיהרו משם הלכה יוצא רווחת בישראל משרבו תלמידי שמאי והלל שלא שמשו כל צרכן הרבו מחלוקת בישראל ונעשו כשתי תורות ומשם היו יושבין ובודקין כל מי שהוא חכם ועניו ושפוי וירא חטא ופרקו טוב ורוח הבריות נוחה הימנו עושין אותו דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית ומשם מעלין ומושיבין אותו בחיל ומשם מעלין ומושיבין אותו בלשכת הגזית ושם יושבין ובודקין יחסי כהונה ויחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין יוצא והולך לו ושלא נמצא בו פסול לובש לבנים ומתעטף לבנים נכנס ומשמש עם אחיו הכהנים ויום טוב היו עושין שלא נמצא פסול בזרעו של אהרן ומביא עשירית האיפה משלו ועובדה בידו אף על פי שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו עשירית האיפה שלהן עבודתן כשרה. אין דורשין בעריות בשלשה אבל דורשין בשנים ולא במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא כן אמרתי לך מתחלה שאין שונין במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה\ אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אלעזר בן ערך נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך שיודע להבין ולדרוש בכבוד אביו שבשמים רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי רבי עקיבה הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה. כל המסתכל בארבעה דברים ראוי לו כאלו לא בא לעולם מה למעלה מה למטה מה לפנים ומה לאחור יכול קודם למעשה בראשית תלמוד לומר (דברים ד) למן היום אשר ברא אלהים אדם על הארץ יכול עד שלא נבראו סדרי תקופות תלמוד לומר (שם) ולמקצה השמים ועד קצה השמים מה תלמוד לומר למן היום אשר ברא אלהים אדם על הארץ מן היום אשר ברא אלהים אדם על הארץ אתה דורש ואי אתה דורש מה למעלה מה למטה מה היה ומה עתיד להיות. איזו היא סמיכה שנחלקו עליה בית שמאי אומרים אין סומכין ביום טוב ושלמים החוגג בהן סומך עליהן מערב יום טוב בית הלל אומרים מביאין שלמים ועולות וסומכין עליהן אמרו בית הלל לבית שמאי ומה אם בשעה שאי אתה מותר לעשות להדיוט אתה מותר לעשות לגבוה שעה שאתה מותר לעשות להדיוט אין דין שיהא מותר לעשות לגבוה אמרו להם בית שמאי נדרים ונדבות יוכיחו שמותרין לעשות להדיוט ואין מותרין לעשות לגבוה אמרו להם בית הלל לא אם אמרתם בנדרים ונדבות שאין זמנן קבוע תאמרו בחגיגה שזמנה קבועה אמרו להם בית שמאי אף חגיגה פעמים שאין זמנה קבוע שמי שלא חג ביום טוב הראשון של חג חוגג את כל הרגל ויום טוב האחרון אבא שאול היה אומר בלשון אחרת משום בית הלל ומה אם בשעת שכירתך סתומה כירת רבך פתוחה בעת שכירתך פתוחה לא תהא כירת רבך פתוחה דבר אחר שלא יהא שולחנך מלא ושולחן רבך ריקן. מעשה בהלל הזקן שסמך על העולה בעזרה וחברו עליו תלמידי בית שמאי אמר להם באו וראו שהיא נקבה וצריכין אנו לעשותה זבחי שלמים הפליגן בדברים והלכו להם מיד גברה ידן של ב\\"ש ובקשו לקבוע הלכה כמותן והיה שם בבא בן בוטא שהוא מתלמידי בית שמאי ויודע שהלכה כדברי בית הלל בכל מקום והלך והביא את כל צאן קדר והעמידן בעזרה ואמר כל מי שצריך להביא עולות ושלמים יבוא ויטול באו ונטלו את הבהמה והעלו עולות וסמכו עליהן בו ביום נקבעה הלכה כדברי בית הלל ולא ערער אדם בדבר ושוב מעשה בתלמיד אחד מתלמידי בית הלל שסמך על העולה בעזרה מצאו תלמיד אחד מתלמידי בית שמאי אמר לו מה זה סמיכה אמר לו מה זה שתיקה שתקו בנזיפה. עצרת שחל להיות בשני או בחמישי או בששי או באחד מכל ימות השבת בית שמאי אומרים יום טבוח ביום של אחריה בית הלל אומרים אין יום טבוח ומעשה שמת אלכסנדר בלוד ובאו אנשי עיירות להספידו אמר להם ר\\"ט צאו אין מספידין ביו\\"ט.

^2.2 Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): "Precious in the sight of the LORD Is the death of His saints". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): "Hast thou found honey? eat so much as is sufficient for thee" and the continuation. Cont. of the verse: "Lest thou be filled therewith, and vomit it." Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): "Suffer not thy mouth to bring thy flesh into guilt" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): "Draw me, we will run after thee" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon the man to look so long as he does not move his eyes from it. Another parable was given. What is this similar tp? To a street that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned by the fire. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua Who was walkin in the street and Ben Zoma came opposite him he reached him and did not greet him. He said to him from where and to where Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) "and the spirit of God hovered over the face of the waters". And it says (Deuteronomy 32, 11): "As a vulture that stirreth up her nest" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away. " ^2.4 In their days they only argued about laying of hands.There were five pairs. three of the first pairs said not to lay on hands and two of the other pairs said to lay on hands. Three were Nesiim (princes) and two (of them) were the heads of courts. The words of R. Meir. R. Judah said Simon ben Shetah was Nasi (prince) and Judah ben Tabbai the head of the court....Said R. Yose: Originally there were no arguments in Israel. Rather, a 71 member court sat in the chamber of hewn stone and other courts of 23 existed in the cities of Erez Yisrael. And two courts of 3 apiece were in Jerusalem, one on the temple mount and one in Hayil. When one of them was necessary a person goes to the court in his city. No court (in his city)--the person goes to the court near his city. If they heard, they say to him; if not, he and their most distinguished member go to the court on the temple mount. If they heard, they say to him; if not, he and their most distinguished member go to the court in Hayil. If they heard they say to him; if not these and these arrive at the court in the chamber of hewn stone (And the court of the chamber of hewn stone even though it is 71, it can never have less than 23. If one of them needs to leave, he sees if there will be 23 he may leave; if not, he may not leave until there are 23. They would sit from the offering of the morning sacrifice until the offering of the afternoon sacrifice. And on sabbaths and Holidays they would enter the Beit Midrash on the temple mount.) If they heard they say to them, and if not, they establish a quorum and take a roll. If the majority says impure it is impure. If the majority says pure it is pure. From there the Halakhah (law) goes out widespread in Israel. When there increased the students of Shammai and Hillel who did not properly apprentice, conflict increased in Israel and it became as though there were two Torahs. And for there they would sit and inspect. Whoever was wise and humble and abundant and sin-fearing and mature and getting along with other people they make him a judge in his city. After being made a judge in his city they could elevate and set him on the temple mount and from there they could elevate and seat him in Hayil and from there they can elevate and seat him in the chamber of hewn stone and from there they sit and inspect the lineages of the priests and levites. A priest in whom has been found a blemish wears black and wraps in black, exits and leaves. One in whom not a blemish is found wears white and wraps in white, enters and serves with his brothers the priests. They would make a holiday that not a blemish was found among the children of Aaron. And he would bring a tenth of an Eifah of his own flour and do the service with his own hands even though it is not his priestly shift. A high priest and a regular priest who served before bringing their tenth of an Eifah their service is acceptable.",

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הצד בהמה חיה ועוף מאפר שברשות אדם אם היו מחוסרין צידה חייב לאפר שברשות אדם אע\\"פ שמחוסרין צידה פטור הפורס מצודה ע\\"ג בהמה חיה ועוף אע\\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.

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משחרב בית המקדש בטלה מלוכה מבית דוד ובטלו אורים ותומים ופסקו ערי מגרש שנאמר (עזרא ב׳:ס״ג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד הכהן לאורים ותומים כאדם שאומר לחבירו עד שיחיו מתים או עד שיבא אליהו.

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^1.1 1 We write to you, brethren, the story of the martyrs and of the blessed Polycarp, who put an end to the persecution by his martyrdom as though adding the seal. For one might almost say that all that had gone before happened in order that the Lord might show to us from above a martyrdom in accordance with the Gospel. ² 1 Blessed then and noble are all the martyrdoms which took place according to the will of God, for we must be very careful to assign the power over all to God. 2 For who would not admire their nobility and patience and love of their Master? For some were torn by scourging until the mechanism of their flesh was seen even to the lower veins and arteries, and they endured so that even the bystanders pitied them and mourned. And some even reached such a pitch of nobility that none of them groaned or wailed, showing to all of us that at that hour of their torture the noble martyrs of Christ were absent from the flesh, or rather that the Lord was standing by and talking with them. 3 And paying heed to the grace of Christ they despised worldly tortures, by a single hour purchasing everlasting life. And the fire of their cruel torturers had no heat for them, for they set before their eyes an escape from the fire which is everlasting and is never quenched, and with the eyes of their heart they looked up to the good things which are preserved for those who have endured, `which neither ear hath heard nor hath eye seen, nor hath it entered into the heart of man, but it was shown by the Lord to them who were no longer men but already angels.4 And in the same way also those who were condemned to the beasts endured terrible torment, being stretched on sharp shells and buffeted with other kinds of various torments, that if it were possible the tyrant might bring them to a denial by continuous torture. For the devil used many wiles against them."
<sup>9.1</sup> 1 Now when Polycarp entered into the arena there came a voice from heaven: "Be strong, Polycarp, and play the man." And no one saw the speaker, but our friends who were there heard the voice. And next he was brought forward, and there was a great uproar of those who heard that Polycarp had been arrested. <sup>9.2</sup> 2 Therefore when he was brought forward the Pro-Consul asked him if he were Polycarp, and when he admitted it he tried to persuade him to deny, saying: "Respect your age," and so forth, as they are accustomed to say: "Swear by the genius of Caesar, repent, say: `Away with the Atheists"; but Polycarp, with a stern countece looked on all the crowd of lawless heathen in the arena, and waving his hand at them, he groaned and looked up to heaven and said: "Away with the Atheists.",
^14.1 1 So they did not nail him, but bound him, and he put his hands behind him and was bound, as a noble ram out of a great flock, for an oblation, a whole burnt offering made ready and acceptable to God; and he looked up to heaven and said: "O Lord God Almighty, Father of thy beloved and blessed Child, Jesus Christ, through Whom we have received full knowledge of thee, the God of Angels and powers, and of all creation, and of the whole family of the righteous, who live before thee! "

" ^1.1 רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח <>(משלי ח, ל)<>: וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו, אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר <>(במדבר יא, יב)<>: כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר <>(איכה ד, ה)<>: הָאֱמֻנִים עֲלֵי תוֹלָע וגו. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר <>(אסתר ב, ז)<>: וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא <>(נחום ג, ח)<>: הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר <>(משלי ח, כב)<>: ה קָנָנִי רֵאשִׁית דַּרְכּוֹ.", " ^1.4 בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר <>(משלי ח, כב)<>: ה קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב <>(תהלים צג, ב)<>: נָכוֹן כִּסְאֲךָ מֵאָז וגו. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר <>(הושע ט, י)<>: כַּעֲנָבִים בַּמִּדְבָּר וגו. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר <>(תהלים עד, ב)<>: זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר <>(ירמיה יז, יב)<>: כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר <>(תהלים עב, יז)<>: יְהִי שְׁמוֹ לְעוֹלָם וגו. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר <>(תהלים צ, ב)<>: בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו, אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר <>(משלי ח, כב)<>: ה קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו, קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ <>(תהלים צג, ב)<>: נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר <>(משלי ג, יט)<>: ה בְּחָכְמָה יָסַד אֶרֶץ וגו. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר <>(דברים לג, כא)<>: וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר <>(במדבר טו, כ)<>: רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר <>(דברים יח, ד)<>: רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר <>(שמות כג, יט)<>: רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו.", " ^1.7 רַבִּי יִצְחָק פָּתַח <>(תהלים קיט, קס)<>: רֹאשׁ דְּבָרְךָ אֱמֶת וגו, אָמַר רַבִּי יִצְחָק מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם רֹאשׁ דְּבָרְךָ אֱמֶת. בְּרֵאשִׁית בָּרָא אֱלֹהִים, <>(ירמיה י, י)<>: וַה אֱלֹהִים אֱמֶת. וּלְעוֹלָם כָּל מִשְׁפַּט צִדְקֶךָ, שֶׁכָּל גְּזֵרָה וּגְזֵרָה שֶׁאַתָּה גּוֹזֵר עַל בְּרִיּוֹתֶיךָ הֵן מַצְדִיקִין עֲלֵיהֶם אֶת הַדִּין וּמְקַבְּלִין אוֹתוֹ בֶּאֱמוּנָה, וְאֵין כָּל בְּרִיָה יְכוֹלָה לוֹמַר שְׁתֵּי רְשֻׁיּוֹת בָּרְאוּ הָעוֹלָם. וַיְדַבְּרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיְדַבֵּר אֱלֹהִים. וַיֹּאמְרוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא וַיֹּאמֶר אֱלֹהִים. בְּרֵאשִׁית בָּרְאוּ אֱלֹהִים, אֵין כְּתִיב כָּאן, אֶלָּא בָּרָא אֱלֹהִים.", " ^8.1 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ <>(בראשית א, כו)<>, רַבִּי יוֹחָנָן פָּתַח <>(תהלים קלט, ה)<>: אָחוֹר וָקֶדֶם צַרְתָּנִי וגו, אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר <>(תהלים קלט, ה)<>: וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב <>(בראשית ה, ב)<>: זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב <>(בראשית ב, כא)<>: וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר <>(שמות כו, כ)<>: וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב <>(תהלים קלט, טז)<>: גָּלְמִי רָאוּ עֵינֶיךָ וגו. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר <>(תהלים קלט, ה)<>: אָחוֹר וָקֶדֶם צַרְתָּנִי וגו. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר <>(דברים ד, לב)<>: וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר <>(תהלים קלט, טז)<>: וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר <>(איוב יג, כא)<>: כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר <>(בראשית א, כד)<>: תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ <>(בראשית א, ב)<>: וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר <>(ישעיה יא, ב)<>: וְנָחָה עָלָיו רוּחַ ה, אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב <>(תהלים קמח, א)<>: הַלְּלוּ אֶת ה מִן הַשָּׁמַיִם וגו, וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ <>(תהלים קמח, ז)<>: הַלְּלוּ אֶת ה מִן הָאָרֶץ וגו וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר <>(תהלים קמח, יא)<>: מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים <>(תהלים קמח, יב)<>: בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר <>(בראשית א, כ)<>: וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ <>(בראשית א, כד)<>: וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו, וְאַחַר כָּךְ <>(בראשית א, כו)<>: וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו.", " ^12.6 תּוֹלְדוֹת אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל תּוֹלְדוֹת שֶׁנֶּאֶמְרוּ בַּתּוֹרָה חֲסֵרִין בַּר מִן תְּרֵין <>(רות ד, יח)<>: וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ וגו וְהָדֵין. וּמִפְּנֵי מָה אִינוּן חֲסֵרִין, רַבִּי יוּדָן בְּשֵׁם רַבִּי אָבִין אָמַר כְּנֶגֶד שִׁשָּׁה דְבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, וְקוֹמָתוֹ, וּפְרִי הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר <>(איוב יד, כ)<>: מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן <>(בראשית ג, יט)<>: כִּי עָפָר אַתָּה. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר <>(בראשית ג, ח)<>: וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ. אָמַר רַבִּי אַבָּהוּ בְּאוֹתָהּ הַשָּׁעָה גֻּזְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. פְּרִי הָאִילָן וּפְרִי הָאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר <>(בראשית ג, יז)<>: אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. מְאוֹרוֹת, רַבִּי שִׁמְעוֹן בֶּן רַבִּי יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשֵּׁם רַבִּי מֵאִיר, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְאוֹרוֹת מֵעֶרֶב שַׁבָּת, לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת. אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כְּרַבִּי יוֹסֵי, דְּאָמַר רַבִּי יוֹסֵי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַאי טַעְמֵיהּ <>(תהלים מט, יג)<>: אָדָם בִּיקָר בַּל יָלִין וגו. וְרַבָּנָן אָמְרֵי בְּמוֹצָאֵי שַׁבָּת נִטַּל זִיווֹ מִמֶּנּוּ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב <>(בראשית ג, כד)<>: וַיְגָרֶשׁ אֶת הָאָדָם, וּכְתִיב <>(איוב יד, כ)<>: מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָא בָּהּ הָעוֹלָם, אָדָם הָרִאשׁוֹן עָמַד וְהִבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דּוֹר אֱנוֹשׁ וּמַעֲשֵׂה דּוֹר הַמַּבּוּל וּמַעֲשֵׂה דּוֹר הַפְלָגָה שֶׁהֵן מְקוּלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶם, שֶׁנֶּאֱמַר <>(איוב לח, טו)<>: וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְלָמָּה גְּנָזוֹ, אֶלָּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר <>(בראשית א, ד)<>: וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא צַדִּיקִים, שֶׁנֶּאֱמַר <>(ישעיה ג, י)<>: אִמְרוּ צַדִּיק כִּי טוֹב. וּמִנַּיִן שֶׁגְּנָזוֹ לַצַּדִּיקִים, שֶׁנֶּאֱמַר <>(משלי ד, יח)<>: וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. וְכֵיוָן שֶׁרָאָה אוֹר שֶׁהוּא גָּנוּז לַצַּדִּיקִים שָׂמַח, שֶׁנֶּאֱמַר <>(משלי יג, ט)<>: וְאוֹר צַדִּיקִים יִשְׂמָח. רַבִּי לֵוִי בְּשֵׁם רַבִּי גְּזֵירָא אָמַר, שְׁלשִׁים וְשֵׁשׁ שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵיל שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת. כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן בִּקֵּשׁ לְגָנְזָהּ, חָלַק כָּבוֹד לַשַׁבָּת, שֶׁנֶּאֱמַר <>(בראשית ב, ג)<>: וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, וּבַמֶּה בֵּרְכוֹ, בָּאוֹר, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי שַׁבָּת שִׁמְשָׁה הָאוֹרָה, הִתְחִילוּ הַכֹּל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב <>(איוב לז, ג)<>: תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, <>(איוב לז, ג)<>: וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. הֵאִירָה אוֹתָהּ הָאוֹרָה כָּל הַיּוֹם וְכָל הַלַּיְלָה. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֶשֶׁת וּבָא, בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָדָם הָרִאשׁוֹן, אָמַר שֶׁמָּא אוֹתוֹ שֶׁכָּתוּב בּוֹ <>(בראשית ג, טו)<>: הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּוג לִי, <>(תהלים קלט, יא)<>: וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, אֶתְמְהָא. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצָאת הָאוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב <>(תהלים קלט, יא)<>: וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּהַהִיא דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִפְּנֵי שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת בְּאוֹתוֹ הַיּוֹם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, אַף עַל פִּי שֶׁנִּבְרְאוּ הַדְּבָרִים עַל מְלֵיאָתָן, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִתְקַלְקְלוּ, וְעוֹד אֵינָן חוֹזְרִין לְתִקּוּנָן עַד שֶׁיָּבֹא בֶּן פֶּרֶץ, שֶׁנֶּאֱמַר <>(רות ד, יח)<>: וְאֵלֶּה תּוֹלְדוֹת פֶּרֶץ, מָלֵא, בִּשְׁבִיל שִׁשָּׁה דְבָרִים שֶׁיַּחְזְרוּ, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, קוֹמָתוֹ, פֵּרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר <>(שופטים ה, לא)<>: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר <>(ישעיה סה, כב)<>: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי וגו, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין עֵץ אֶלָּא תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר <>(משלי ג, יח)<>: עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר <>(ויקרא כו, יג)<>: וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה וְלֹא יְרֵאִים מִכָּל בְּרִיָּה. רַבִּי יוּדָן אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי שִׁמְעוֹן אָמַר מָאתַיִם אַמָּה. רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמַר שְׁלשׁ מֵאוֹת, קוֹמְמָאָה, מִיּוּת מָאתַיִם. רַבִּי אַבָּהוּ אָמַר תְּשַׁע מֵאוֹת אַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי דוֹסָא אָמַר טַעְמֵיהּ דְּרַבִּי אַבָּהוּ מֵהָכָא: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי, כַּשִּׁקְמָה הַזּוֹ שֶׁהִיא עוֹשָׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד יוֹצֵא מִמְּעֵי אִמּוֹ בְּאַמָּה גְדוּמָה, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה בְּכָל שָׁנָה, הֲרֵי תְּשַׁע מֵאוֹת אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, שֶׁנֶּאֱמַר <>(זכריה ח, יב)<>: כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וגו. מְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר <>(ישעיה ל, כו)<>: וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וגו.", "רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּתַר קְרָיָא בַּגָּלֻיּוֹת, וְהָאָרֶץ הָיְתָה תֹהוּ, זֶה גָּלוּת בָּבֶל, שֶׁנֶּאֱמַר <>(ירמיה ד, כט)<>: רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ. וָבֹהוּ, זֶה גָּלוּת מָדַי <>(אסתר ו, יד)<>: וַיַּבְהִלוּ לְהָבִיא אֶת הָמָן. וְחשֶׁךְ, זֶה גָּלוּת יָוָן, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֵיהֶן, שֶׁהָיְתָה אוֹמֶרֶת לָהֶם, כִּתְבוּ עַל קֶרֶן הַשּׁוֹר שֶׁאֵין לָכֶם חֵלֶק בֵּאלֹהֵי יִשְׂרָאֵל. עַל פְּנֵי תְהוֹם, זֶה גָּלוּת מַמְלֶכֶת הָרְשָׁעָה, שֶׁאֵין לָהֶם חֵקֶר כְּמוֹ הַתְּהוֹם, מַה הַתְּהוֹם הַזֶּה אֵין לוֹ חֵקֶר, אַף הָרְשָׁעִים כֵּן. וְרוּחַ אֱלֹהִים מְרַחֶפֶת, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיאַךְ מָה דְאַתְּ אָמַר <>(ישעיה יא, ב)<>: וְנָחָה עָלָיו רוּחַ ה, בְּאֵיזוֹ זְכוּת מְמַשְׁמֶשֶׁת וּבָאָה, הַמְרַחֶפֶת עַל פְּנֵי הַמָּיִם, בִּזְכוּת הַתְּשׁוּבָה שֶׁנִּמְשְׁלָה כַּמַּיִם, שֶׁנֶּאֱמַר <>(איכה ב, יט)<>: שִׁפְכִי כַמַּיִם לִבֵּךְ. רַבִּי חַגַּי בְּשֵׁם רַבִּי פְּדָת אָמַר, בְּרִית כְּרוּתָה לַמַּיִם שֶׁאֲפִלּוּ בִּשְׁעַת שָׁרָב רוּחָה שַׁיְיפָה, וּכְבָר הָיָה רַבִּי שִׁמְעוֹן בֶּן זוֹמָא יוֹשֵׁב וְתוֹהֶא, וְעָבַר רַבִּי יְהוֹשֻׁעַ וְשָׁאַל בִּשְׁלוֹמוֹ, פַּעַם וּשְׁתַּיִם וְלֹא הֵשִׁיבוֹ, בַּשְׁלִישִׁית הֵשִׁיבוֹ בִּבְהִילוּת, אָמַר לוֹ בֶּן זוֹמָא מֵאַיִן הָרַגְלַיִם, אָמַר לוֹ מְעַיֵּן הָיִיתִי, אָמַר לוֹ מֵעִיד אֲנִי עָלַי שָׁמַיִם וָאָרֶץ שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתּוֹדִיעֵנִי מֵאַיִן הָרַגְלַיִם. אָמַר לוֹ מִסְתַּכֵּל הָיִיתִי בְּמַעֲשֵׂה בְרֵאשִׁית, וְלֹא הָיָה בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא כִּשְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, וְרוּחַ אֱלֹהִים מְנַשֶּׁבֶת אֵין כְּתִיב כָּאן אֶלָּא מְרַחֶפֶת, כָּעוֹף הַזֶּה שֶׁהוּא מְרַפְרֵף בִּכְנָפָיו וּכְנָפָיו נוֹגְעוֹת וְאֵינָן נוֹגְעוֹת. נֶהְפַּךְ רַבִּי יְהוֹשֻׁעַ וְאָמַר לְתַלְמִידָיו, הָלַךְ לוֹ בֶּן זוֹמָא, וְלֹא שָׁהוּ יָמִים מֻעָטִים וּבֶן זוֹמָא בָּעוֹלָם.", וַיִּקַּח חֶמְאָה וְחָלָב <>(בראשית יח, ח)<>, אָמַר רַבִּי חֲנִינָא הַמְעֻלֶּה אֶחָד מִשִּׁשִּׁים בֶּחָלָב, וְהַבֵּינוֹנִי אֶחָד מֵאַרְבָּעִים, וְהַקִּבָּר אֶחָד מֵעֶשְׂרִים. רַבִּי יוֹנָה אָמַר הַמְעֻלָּה אֶחָד מִמֵּאָה, בֵּינוֹנִי אֶחָד מִשִּׁשִּׁים, וְהַקִּבָּר אֶחָד מֵעֶשְׂרִים. וּפַת הֵיכָן הִיא, אֶפְרַיִם מַקְשָׁאָה תַּלְמִידוֹ דְּרַבִּי מֵאִיר מִשּׁוּם רַבִּי מֵאִיר אָמַר פִּירְסָה נִדָּה וְנִטְמֵאת הָעִסָּה. רַבָּנָן אָמְרֵי אֲפִלּוּ פַּת הֵבִיא לִפְנֵיהֶם, מָה אִם דְּבָרִים שֶׁלֹא אָמַר הֵבִיא לִפְנֵיהֶם, דְּבָרִים שֶׁאָמַר לָהֶם עַל אַחַת כַּמָּה וְכַמָּה. <>(בראשית יח, ח)<>: וְהוּא עֹמֵד עֲלֵיהֶם, הָכָא אַתְּ אָמַר וְהוּא עֹמֵד עֲלֵיהֶם, וּלְהַלָּן אָמַר <>(בראשית יח, ב)<>: נִצָּבִים עָלָיו, אֶלָּא עַד שֶׁלֹא יָצָא יְדֵיהֶם נִצָּבִים עָלָיו, כֵּיוָן שֶׁיָּצָא יְדֵיהֶם וְהוּא עֹמֵד עֲלֵיהֶם, אֵימָתוֹ מֻטֶּלֶת עֲלֵיהֶם, מִיכָאֵל מִרְתַּת, גַּבְרִיאֵל מִרְתַּת. רַבִּי תַּנְחוּמָא מִשּׁוּם רַבִּי אֶלְעָזָר וְרַבִּי אָבוּן בְּשֵׁם רַבִּי מֵאִיר, מַתְלָא אֲמַר, עֲלַת לְקַרְתָּא הֲלֵךְ בְּנִימוּסָהּ, לְמַעְלָה שֶׁאֵין אֲכִילָה וּשְׁתִיָּה, עָלָה משֶׁה לַמָּרוֹם וְלֹא אָכַל, שֶׁנֶּאֱמַר <>(דברים ט, ט)<>: וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי, אֲבָל לְמַטָּה שֶׁיֵּשׁ אֲכִילָה וּשְׁתִיָּה, וְהוּא עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ, וְכִי אוֹכְלִין הָיוּ, אֶלָּא נִרְאִין כְּאוֹכְלִין, רִאשׁוֹן רִאשׁוֹן מִסְתַּלֵּק. וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ <>(בראשית כח, טז)<>, רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. <>(בראשית כח, טז)<>: וַיֹּאמֶר אָכֵן יֵשׁ ה\ בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. <>(בראשית כח, יז)<>: וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר <>(תהלים סח, לו)<>: נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר <>(איכה ה, יז)<>: עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר <>(תהלים קמז, יג)<>: כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ.

^1.1 "The great Rabbi Hoshaya opened with the verse (Mishlei 8:30), "I the Torah was an amon to Him and I was a plaything to Him every day." Amon means "pedagogue" (i.e. ny). Amon means "covered." Amon means "hidden." And there is one who says amon means "great." Amon means "ny," as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child." Amon means "covered," as in (Eichah 4:5) "Those who were covered (emunim) in scarlet have embraced refuse heaps." Amon means "hidden," as in (Esther 2:7) "He hid away (omein) Hadassah." Amon means "great," as in (Nahum 3:8) "Are you better than No-amon which dwells in the rivers?" which the Targum renders as, "Are you better than Alexandria the Great (amon), which dwells between the rivers?" Alternatively, amon means "artisan." The Torah is saying, "I was the artisans tool of Hashem." In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, "Through the reishis Hashem created the heavens and the earth," and reishis means Torah, as in "Hashem made me the Torah the beginning (reishis) of His way" (Mishlei 8:22).",
^1.4 ""In the beginning of Gods creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. his name shall be Yinnon as long as the sun." Rabbi Ahavah said in the name of Rabbi Zeira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."",
^1.7 "Rabbi Yitzchak opened with (Psalms 119:160): "The beginning of Your word is truth, and Your righteous law is forever." Rabbi Yitzchak said: From the beginning of the creation of the world "the beginning of Your word is truth." "In the beginning God created"--(Jeremiah 10:10) "Your God is true." "And Your righteous law is forever"--that for every restriction that you place on your creations, they affirm the righteousness of your judgement and accept it with faith. No creation can say that two powers created the world. It is not written: "the gods spoke", but rather: "God spoke". It is not written: "the gods said", but rather: "God said". It is not written: "in the beginning the gods created", but rather: "God created".",
^8.1 "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him as an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created for him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back there, as it is said, “Back/achor and before/qedem You formed me” Ps 139:5. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . ” Gn 2:21! He said to them: It means “one of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” Ex 26:20, which they translate in Aramaic “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, as a golem He created him and he was set up from one end of the world and unto its other end – that’s what is written: “Your eyes saw my golem” Ps 139:16. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where do we know he extended from the East to West? That it’s said: “Back/achor (i.e. after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” Ps 139:5. From where that he went from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” Dt 4:32. And from where that he filled even the world’s hollow-space? That it’s said: “. . and You laid Your palm upon me” Ps 139:5...",
^12.6 "... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them his brilliance, his life, and his stature / zivo v’chayyav v’qomato...",

"כָּל הַשְּׁבִיעִין חֲבִיבִין לְעוֹלָם, לְמַעְלָן הַשְּׁבִיעִי חָבִיב, שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם וְרָקִיעַ וּשְׁחָקִים, זְבוּל וּמָעוֹן וַעֲרָבוֹת, וּכְתִיב (תהלים סח, ה): סֹלוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָהּ שְׁמוֹ. בָּאֲרָצוֹת, שְׁבִיעִית חֲבִיבָה: אֶרֶץ, אֲדָמָה, אַרְקָא, גַּיְא, צִיָה, נְשִׁיָּה, תֵּבֵל. וּכְתִיב (תהלים ט, ט): וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים. בַּדּוֹרוֹת שְׁבִיעִי חָבִיב: אָדָם, שֵׁת, אֱנוֹשׁ, קֵינָן, מַהַלַּלְאֵל, יֶרֶד, חֲנוֹךְ. וּכְתִיב (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים. בָּאָבוֹת שְׁבִיעִי חָבִיב: אַבְרָהָם, יִצְחָק וְיַעֲקֹב, לֵוִי, קְהָת, עַמְרָם, משֶׁה. וּכְתִיב (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. בְּבָנִים הַשְּׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (דברי הימים א ב, טו): דָּוִיד הוא הַשְּׁבִעִי. בַּמְּלָכִים הַשְּׁבִיעִי חָבִיב: שָׁאוּל, אִישׁ בּשֶׁת, דָּוִד, שְׁלֹמֹה, רְחַבְעָם, אֲבִיָה, אָסָא. וּכְתִיב (דברי הימים ב יד, י): וַיִּקְרָא אָסָא אֶל ה. בַּשָּׁנִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (שמות כג, יא): וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. בַּשְּׁמִטִּין שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כה, י): וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים. בַּיָּמִים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי. בֶּחֳדָשִׁים שְׁבִיעִי חָבִיב, שֶׁנֶּאֱמַר (ויקרא כג, כד): בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ."

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³²⁹ "See, now, that I, I am He!": If one says there are two Authorities in heaven, he is rebutted — "and there is no god with Me!" — But perhaps He cannot bring to life or put to death or bring harm or benefit; it is, therefore, written "I put to death and I bring to life; I wound and I heal, etc." And it is written (Isaiah 44:6) "Thus has said the L-rd, King of Israel, and its Redeemer, the L-rd of hosts: I am the first and I am the last, and besides Me there is no G-d.",Variantly: "I put to death and I bring to life": I put to death those of whom it is written (Bamidbar 23:10) "Let my soul die the death of the just," and I bring to life, viz. (Devarim,
352 (Devarim 33:11) "Bless, O, L-rd, his substance": i.e. his possessions — whence the adage: "Most Cohanim are wealthy." According to Abba the exegete, the verse (Psalms 37:25) "I have been a youth and I have also aged, but I have never seen a

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" ^11.6 The high-priest, at my command, will carry in procession a garland of roses fastened to the sistrum in his hand. Dont hesitate to join the crowd and, trusting in my protection, push your way towards the priest, then as if you wished to kiss his hand pluck gently at the roses with your mouth, and so at once throw off that wretched form of the most detestable of creatures. And have faith in my power to oversee the execution of my orders, for at this very moment when I am here with you I am with my priest too telling him, in dream, what he must do. When I wish, the heaving crowd will part before you, and amidst the joyous rites and wild festivity no one will shrink from your unseemly shape, nor treat your sudden change of form as sinister and level charges at you out of spite. Remember one thing clearly though, and keep it locked deep within your heart: the life that is left to you, to the final sigh of your last breath, is pledged to me. It is right that all your days be devoted to she whose grace returns you to the world of men. Under my wing, you will live in happiness and honour, and when your span of life is complete and you descend to the shades, even there, in the sphere beneath the earth, you will see me, who am now before you, gleaming amidst the darkness of Acheron, queen of the Stygian depths; and dwelling yourself in the Elysian fields, you will endlessly adore me and I will favour you. Know too that if by sedulous obedience, dutiful service, and perfect chastity you are worthy of my divine grace, I and I alone can extend your life beyond the limits set by fate."

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" ^1.16 Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Platos writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system."

^1.29 Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain AEon who never grows old, and exists in a virgin spirit: him they style Barbelos. They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, as was requested, come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception s thus formed, rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos.They also affirm that Autogenes was afterwards sent forth from Ennoea and Logos, to be a representation of the great light, and that he was greatly honoured, all things being rendered subject unto him. Along with him was sent forth Aletheia, and a conjunction was formed between Autogenes and Aletheia. But they declare that from the Light, which is Christ, and from Aphtharsia, four luminaries were sent forth to surround Autogenes; and again from Thelema and Zoe Aionios four other emissions took place, to wait upon these four luminaries; and these they name Charis (grace), Thelesis (will), Synesis (understanding), and Phronesis (prudence) of these, Chaffs is connected with the great and first luminary: him they represent as Sorer (Saviour), and style Armogenes. Thelesis, again, is united to the second luminary, whom they also name Raguel; Synesis to the third, whom they call David; and Phronesis to the fourth, whom they name Eleleth.All these, then, being thus settled, Auto-genes moreover produces a perfect and true man, whom they also call Adamas, inasmuch as neither has he himself ever been conquered, nor have those from whom he sprang; he also was, along with the first light, severed from Armogenes. Moreover, perfect knowledge was sent forth by Autogenes along with man, and was united to him; hence he attained to the knowledge of him that is above all. Invincible power was also conferred on him by the virgin spirit; and all things then rested in him, to sing praises to the great AEon. Hence also they declare were manifested the mother, the father, the son; while from Anthropos and Gnosis that Tree was produced which they also style Gnosis itself.Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent.
^5.5.1 In order to learn that bodies did continue in existence for a lengthened period, as long as it was Gods good pleasure that they should flourish, let these heretics read the Scriptures, and they will find that our predecessors advanced beyond seven hundred, eight hundred, and nine hundred years of age; and that their bodies kept pace with the protracted length of their days, and participated in life as long as God willed that they should live. But why do I refer to these men? For Enoch, when he pleased God, was translated in the same body in which he did please Him, thus pointing out by anticipation the translation of the just. Elijah, too, was caught up when he was yet in the substance of the natural form; thus exhibiting in prophecy the assumption of those who are spiritual, and that nothing stood in the way of their body being translated and caught up. For by means of the very same hands through which they were moulded at the beginning, did they receive this translation and assumption. For in Adam the hands of God had become accustomed to set in order, to rule, and to sustain His own workmanship, and to bring it and place it where they pleased. Where, then, was the first man placed? In paradise certainly, as the Scripture declares "And God planted a garden paradisum eastward in Eden, and there He placed the man whom He had formed." And then afterwards when man proved disobedient, he was cast out thence into this world. Wherefore also the elders who were disciples of the apostles tell us that those who were translated were transferred to that place (for paradise has been prepared for righteous men, such as have the Spirit; in which place also Paul the apostle, when he was caught up, heard words which are unspeakable as regards us in our present condition), and that there shall they who have been translated remain until the consummation of all things, as a prelude to immortality.

" ⁶² The words Let Us make man agree with the testimony of Proverbs Justin: And the same sentiment was expressed, my friends, by the word of God written by Moses, when it indicated to us, with regard to Him whom it has pointed out, that God speaks in the creation of man with the very same design, in the following words: Let Us make man after our image and likeness. And let them have dominion over the fish of the sea, and over the fowl of the heaven, and over the cattle, and over all the earth, and over all the creeping things that creep on the earth. And God created man: after the image of God did He create him; male and female created He them. And God blessed them, and said, Increase and multiply, and fill the earth, and have power over it. And that you may not change the force of the words just quoted, and repeat what your teachers assert — either that God said to Himself, Let Us make, just as we, when about to do something, oftentimes say to ourselves, Let us make; or that God spoke to the elements, to wit, the earth and other similar substances of which we believe man was formed, Let Us make,— I shall quote again the words narrated by Moses himself, from which we can indisputably learn that God conversed with some one who was numerically distinct from Himself, and also a rational Being. These are the words: And God said, Behold, Adam has become as one of us, to know good and evil. Genesis 3:22 In saying, therefore, as one of us, Moses has declared that there is a certain number of persons associated with one another, and that they are at least two. For I would not say that the dogma of that heresy which is said to be among you is true, or that the teachers of it can prove that God spoke to angels, or that the human frame was the workmanship of angels. But this offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him; even as the Scripture by Solomon has made clear, that He whom Solomon calls Wisdom, was begotten as a Beginning before all His creatures and as offspring by God, who has also declared this same thing in the revelation made by Joshua the son of Nave (Nun). Listen, therefore, to the following from the book of Joshua, that what I say may become manifest to you; it is this: And it came to pass, when Joshua was near Jericho, he lifted up his eyes, and sees a man standing over against him. And Joshua approached to Him, and said, Are you for us, or for our adversaries? And He said to him, I am Captain of the Lords host: now have I come. And Joshua fell on his face on the ground, and said to Him, Lord, what do You command Your servant? And the Lords Captain says to Joshua, Loose the shoes off your feet; for the place whereon you stand is holy ground. And Jericho was shut up and fortified, and no one went out of it. And the Lord said to Joshua, Behold, I give into your hand Jericho, and its king, and its mighty men."