Tiresias: The Ancient Mediterranean Religions Source Database

^1.4 מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ נַזְכִּירָה דֹדֶיךָ מִיַּיִן מֵישָׁרִים אֲהֵבוּךָ׃, ^2.3 כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי׃, ^2.17 עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים סֹב דְּמֵה־לְךָ דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל־הָרֵי בָתֶר׃, ^5.1 דּוֹדִי צַח וְאָדוֹם דָּגוּל מֵרְבָבָה׃, ^5.5 קַמְתִּי אֲנִי לִפְתֹּחַ לְדוֹדִי וְיָדַי נָטְפוּ־מוֹר וְאֶצְבְּעֹתַי מוֹר עֹבֵר עַל כַּפּוֹת הַמַּנְעוּל׃, ^6.2 דּוֹדִי יָרַד לְגַנּוֹ לַעֲרוּגוֹת הַבֹּשֶׂם לִרְעוֹת בַּגַּנִּים וְלִלְקֹט שׁוֹשַׁנִּים׃, ^8.6 שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃, ^8.7 מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃, ^8.13 הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃, ^8.14 בְּרַח דּוֹדִי וּדְמֵה־לְךָ לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בְשָׂמִים׃

^1.4 Draw me, we will run after thee; The king hath brought me into his chambers; We will be glad and rejoice in thee, We will find thy love more fragrant than wine! Sincerely do they love thee.
^2.3 As an apple-tree among the trees of the wood, So is my beloved among the sons. Under its shadow I delighted to sit, And its fruit was sweet to my taste.
^2.17 Until the day breathe, and the shadows flee away, Turn, my beloved, and be thou like a gazelle or a young hart Upon the mountains of spices.
^5.1 I am come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; Drink, yea, drink abundantly, O beloved.
^5.5 I rose up to open to my beloved; And my hands dropped with myrrh, And my fingers with flowing myrrh, Upon the handles of the bar.
^6.2 ’My beloved is gone down into his garden, To the beds of spices, To feed in the gardens, And to gather lilies.
^8.6 Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. ^8.7 Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned.
^8.13 Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’, ^8.14 Make haste, my beloved, And be thou like to a gazelle or to a young hart Upon the mountains of spices.

^6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃, ^7.14 בָּרוּךְ תִּהְיֶה מִכָּל־הָעַמִּים לֹא־יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ׃, ^14.3 לֹא תֹאכַל כָּל־תּוֹעֵבָה׃, ^14.4 זֹאת הַבְּהֵמָה אֲשֶׁר תֹּאכֵלוּ שׁוֹר שֵׂה כְשָׂבִים וְשֵׂה עִזִּים׃, ^14.5 אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר׃, ^14.6 וְכָל־בְּהֵמָה מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע שְׁתֵּי פְרָסוֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃, ^14.7 אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה הַשְּׁסוּעָה אֶת־הַגָּמָל וְאֶת־הָאַרְנֶבֶת וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הֵמָּה וּפַרְסָה לֹא הִפְרִיסוּ טְמֵאִים הֵם לָכֶם׃, ^14.8 וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְלֹא גֵרָה טָמֵא הוּא לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ׃, ^14.9 אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת תֹּאכֵלוּ׃, , ^14.11 כָּל־צִפּוֹר טְהֹרָה תֹּאכֵלוּ׃, ^14.12 וְזֶה אֲשֶׁר לֹא־תֹאכְלוּ מֵהֶם הַנֶּשֶׁר וְהַפֶּרֶס וְהָעָזְנִיָּה׃, ^14.13 וְהָרָאָה וְאֶת־הָאַיָּה וְהַדַּיָּה לְמִינָהּ׃, ^14.14 וְאֵת כָּל־עֹרֵב לְמִינוֹ׃, ^14.15 וְאֵת בַּת הַיַּעֲנָה וְאֶת־הַתַּחְמָס וְאֶת־הַשָּׁחַף וְאֶת־הַנֵּץ לְמִינֵהוּ׃, ^14.16 אֶת־הַכּוֹס וְאֶת־הַיַּנְשׁוּף וְהַתִּנְשָׁמֶת׃, ^14.17 וְהַקָּאָת וְאֶת־הָרָחָמָה וְאֶת־הַשָּׁלָךְ׃, ^14.18 וְהַחֲסִידָה וְהָאֲנָפָה לְמִינָהּ וְהַדּוּכִיפַת וְהָעֲטַלֵּף׃, ^14.19 וְכֹל שֶׁרֶץ הָעוֹף טָמֵא הוּא לָכֶם לֹא יֵאָכֵלוּ׃, ^14.21 לֹא תֹאכְלוּ כָל־נְבֵלָה לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃, ^18.3 וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם מֵאֵת זֹבְחֵי הַזֶּבַח אִם־שׁוֹר אִם־שֶׂה וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה׃, ^21.23 לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃, ^32.11 כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃, ^33.2 וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ׃

^6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.
^7.14 Thou shalt be blessed above all peoples; there shall not be male or female barren among you, or among your cattle.
^14.3 Thou shalt not eat any abominable thing. ^14.4 These are the beasts which ye may eat: the ox, the sheep, and the goat, ^14.5 the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the mountain-sheep. ^14.6 And every beast that parteth the hoof, and hath the hoof wholly cloven in two, and cheweth the cud, among the beasts, that ye may eat. ^14.7 Nevertheless these ye shall not eat of them that only chew the cud, or of them that only have the hoof cloven: the camel, and the hare, and the rock-badger, because they chew the cud but part not the hoof, they are unclean unto you; ^14.8 and the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you; of their flesh ye shall not eat, and their carcasses ye shall not touch. ^14.9 These ye may eat of all that are in the waters: whatsoever hath fins and scales may ye eat; ^14.10 and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you. ^14.11 of all clean birds ye may eat. ^14.12 But these are they of which ye shall not eat: the great vulture, and the bearded vulture, and the ospray; ^14.13 and the glede, and the falcon, and the kite after its kinds; ^14.14 and every raven after its kinds; ^14.15 and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds; ^14.16 the little owl, and the great owl, and the horned owl; ^14.17 and the pelican, and the carrion-vulture, and the cormorant; ^14.18 and the stork, and the heron after its kinds, and the hoopoe, and the bat. ^14.19 And all winged swarming things are unclean unto you; they shall not be eaten. ^14.20 of all clean winged things ye may eat. ^14.21 Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.
^18.3 And this shall be the priests’due from the people, from them that offer a sacrifice, whether it be ox or sheep, that they shall give unto the priest the shoulder, and the two cheeks, and the maw.
^21.23 his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.
^32.11 As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—,
^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.

^12.6 וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃, ^12.42 לֵיל שִׁמֻּרִים הוּא לַיהוָה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא־הַלַּיְלָה הַזֶּה לַיהוָה שִׁמֻּרִים לְכָל־בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם׃, ^15.1 אָז יָשִׁיר־מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת לַיהוָה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃, ^15.11 מִי־כָמֹכָה בָּאֵלִם יְהוָה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא׃, ^15.13 נָחִיתָ בְחַסְדְּךָ עַם־זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל־נְוֵה קָדְשֶׁךָ׃, ^15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃, ^15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃, ^19.4 אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃, ^19.16 וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃, ^19.18 וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃, ^19.19 וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃, ^20.2 אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃, ^20.3 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ, ^20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ, ^20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃, ^20.11 כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃, ^24.7 וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃, ^25.31 וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃, ^25.32 וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃, ^25.33 שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃, ^25.34 וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃, ^25.35 וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃, ^25.36 כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃, ^25.37 וְעָשִׂיתָ אֶת־נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת־נֵרֹתֶיהָ וְהֵאִיר עַל־עֵבֶר פָּנֶיהָ׃, ^25.38 וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר׃, ^25.39 כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃, , ^26.35 וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃, ^28.42 וַעֲשֵׂה לָהֶם מִכְנְסֵי־בָד לְכַסּוֹת בְּשַׂר עֶרְוָה מִמָּתְנַיִם וְעַד־יְרֵכַיִם יִהְיוּ׃, ^29.21 וְלָקַחְתָּ מִן־הַדָּם אֲשֶׁר עַל־הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל־אַהֲרֹן וְעַל־בְּגָדָיו וְעַל־בָּנָיו וְעַל־בִּגְדֵי בָנָיו אִתּוֹ וְקָדַשׁ הוּא וּבְגָדָיו וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ׃, ^29.38 וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל־הַמִּזְבֵּחַ כְּבָשִׂים בְּנֵי־שָׁנָה שְׁנַיִם לַיּוֹם תָּמִיד׃, ^29.39 אֶת־הַכֶּבֶשׂ הָאֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃, ^29.41 וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכָּהּ תַּעֲשֶׂה־לָּהּ לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃, ^29.42 עֹלַת תָּמִיד לְדֹרֹתֵיכֶם פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם׃

^12.6 and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk.
^12.42 It was a night of watching unto the LORD for bringing them out from the land of Egypt; this same night is a night of watching unto the LORD for all the children of Israel throughout their generations.
^15.1 Then sang Moses and the children of Israel this song unto the LORD, and spoke, saying: I will sing unto the LORD, for He is highly exalted; The horse and his rider hath He thrown into the sea.

^15.11 Who is like unto Thee, O LORD, among the mighty? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders?

^15.13 Thou in Thy love hast led the people that Thou hast redeemed; Thou hast guided them in Thy strength to Thy holy habitation.

^15.17 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.
^19.4 Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself.
^19.16 And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled.
^19.18 Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. ^19.19 And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice.
^20.2 I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage. ^20.3 Thou shalt have no other gods before Me. ^20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; ^20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
^20.11 for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.
^24.7 And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’,
^25.31 And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it. ^25.32 And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof; ^25.33 three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick. ^25.34 And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof. ^25.35 And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick. ^25.36 Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold. ^25.37 And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it. ^25.38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. ^25.39 of a talent of pure gold shall it be made, with all these vessels. ^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.
^28.42 And thou shalt make them linen breeches to cover the flesh of their nakedness; from the loins even unto the thighs they shall reach.
^29.20 Then shalt thou kill the ram, and take of its blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and dash the blood against the altar round about. ^29.21 And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons’garments with him.
^29.38 Now this is that which thou shalt offer upon the altar: two lambs of the first year day by day continually. ^29.39 The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at dusk. ^29.40 And with the one lamb a tenth part of an ephah of fine flour mingled with the fourth part of a hin of beaten oil; and the fourth part of a hin of wine for a drink-offering. ^29.41 And the other lamb thou shalt offer at dusk, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savour, an offering made by fire unto the LORD. ^29.42 It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before the LORD, where I will meet with you, to speak there unto thee.

^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׃, ^1.8 וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃, ^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׃, ^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃, ... ^37.24 וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם׃, ^37.27 לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל־תְּהִי־בוֹ כִּי־אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו׃, ^37.28 וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת־יוֹסֵף מִן־הַבּוֹר וַיִּמְכְּרוּ אֶת־יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת־יוֹסֵף מִצְרָיְמָה׃, ^37.35 וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃, ^38.14 וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף וַתֵּשֶׁב בְּפֶתַח עֵינַיִם אֲשֶׁר עַל־דֶּרֶךְ תִּמְנָתָה כִּי רָאֲתָה כִּי־גָדַל שֵׁלָה וְהִוא לֹא־נִתְּנָה לוֹ לְאִשָּׁה׃, ^39.14 וַתִּקְרָא לְאַנְשֵׁי בֵיתָהּ וַתֹּאמֶר לָהֶם לֵאמֹר רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי לְצַחֶק בָּנוּ בָּא אֵלַי לִשְׁכַּב עִמִּי וָאֶקְרָא בְּקוֹל גָּדוֹל׃, ^40.15 כִּי־גֻנֹּב גֻּנַּבְתִּי מֵאֶרֶץ הָעִבְרִים וְגַם־פֹּה לֹא־עָשִׂיתִי מְאוּמָה כִּי־שָׂמוּ אֹתִי בַּבּוֹר׃, ^40.19 בְּעוֹד שְׁלֹשֶׁת יָמִים יִשָּׂא פַרְעֹה אֶת־רֹאשְׁךָ מֵעָלֶיךָ וְתָלָה אוֹתְךָ עַל־עֵץ וְאָכַל הָעוֹף אֶת־בְּשָׂרְךָ מֵעָלֶיךָ׃, ^49.9 גּוּר אַרְיֵה יְהוּדָה מִטֶּרֶף בְּנִי עָלִיתָ כָּרַע רָבַץ כְּאַרְיֵה וּכְלָבִיא מִי יְקִימֶנּוּ׃, ^50.1 וַיָּבֹאוּ עַד־גֹּרֶן הָאָטָד אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וַיִּסְפְּדוּ־שָׁם מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד וַיַּעַשׂ לְאָבִיו אֵבֶל שִׁבְעַת יָמִים׃

^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.
^1.8 And God called the firmament Heaven. And there was evening and there was morning, a second 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.
^1.26 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.’, ... ^37.24 and they took him, and cast him into the pit—and the pit was empty, there was no water in it.
^37.27 Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh.’ And his brethren hearkened unto him. ^37.28 And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty shekels of silver. And they brought Joseph into Egypt.

^37.35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him.
^38.14 And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the entrance of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife.
^39.14 that she called unto the men of her house, and spoke unto them, saying: ‘See, he hath brought in a Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice.
^40.15 For indeed I was stolen away out of the land of the Hebrews; and here also have I done nothing that they should put me into the dungeon.’,
^40.19 within yet three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.’,
^49.9 Judah is a lion’s whelp; From the prey, my son, thou art gone up. He stooped down, he couched as a lion, And as a lioness; who shall rouse him up?
^50.1 And Joseph fell upon his father’s face, and wept upon him, and kissed him.

^1.2 תְּחִלַּת דִּבֶּר־יְהוָה בְּהוֹשֵׁעַ וַיֹּאמֶר יְהוָה אֶל־הוֹשֵׁעַ לֵךְ קַח־לְךָ אֵשֶׁת זְנוּנִים וְיַלְדֵי זְנוּנִים כִּי־זָנֹה תִזְנֶה הָאָרֶץ מֵאַחֲרֵי יְהוָה׃

^1.2 When the LORD spoke at first with Hosea, the LORD said unto Hosea: ‘Go, take unto thee a wife of harlotry and children of harlotry; for the land doth commit great harlotry, departing from the LORD.’

^3.4 וַיָּחֶל יוֹנָה לָבוֹא בָעִיר מַהֲלַךְ יוֹם אֶחָד וַיִּקְרָא וַיֹּאמַר עוֹד אַרְבָּעִים יוֹם וְנִינְוֵה נֶהְפָּכֶת׃", ^4.6 וַיְמַן יְהוָה־אֱלֹהִים קִיקָיוֹן וַיַּעַל מֵעַל לְיוֹנָה לִהְיוֹת צֵל עַל־רֹאשׁוֹ לְהַצִּיל לוֹ מֵרָעָתוֹ וַיִּשְׂמַח יוֹנָה עַל־הַקִּיקָיוֹן שִׂמְחָה גְדוֹלָה׃

^3.4 And Jonah began to enter into the city a day’s journey, and he proclaimed, and said: ‘Yet forty days, and Nineveh shall be overthrown.’",
^4.6 And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil. So Jonah was exceeding glad because of the gourd.

^1.6 וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃, ^3.17 חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם כָּל־חֵלֶב וְכָל־דָּם לֹא תֹאכֵלוּ׃, ^7.26 וְכָל־דָּם לֹא תֹאכְלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם לָעוֹף וְלַבְּהֵמָה׃, ^7.27 כָּל־נֶפֶשׁ אֲשֶׁר־תֹּאכַל כָּל־דָּם וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃, , ^11.1 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר אֲלֵהֶם׃, ^11.2 כֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע שֶׁקֶץ הוּא לָכֶם׃, ^11.3 כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ׃, ^11.4 אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃, ^11.5 וְאֶת־הַשָּׁפָן כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם׃, ^11.6 וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃, ^11.7 וְאֶת־הַחֲזִיר כִּי־מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא־יִגָּר טָמֵא הוּא לָכֶם׃, ^11.8 מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם׃, ^11.9 אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃, ^11.11 וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃, ^11.12 כֹּל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמָּיִם שֶׁקֶץ הוּא לָכֶם׃, ^11.13 וְאֶת־אֵלֶּה תְּשַׁקְּצוּ מִן־הָעוֹף לֹא יֵאָכְלוּ שֶׁקֶץ הֵם אֶת־הַנֶּשֶׁר וְאֶת־הַפֶּרֶס וְאֵת הָעָזְנִיָּה׃, ^11.14 וְאֶת־הַדָּאָה וְאֶת־הָאַיָּה לְמִינָהּ׃, ^11.15 אֵת כָּל־עֹרֵב לְמִינוֹ׃, ^11.16 וְאֵת בַּת הַיַּעֲנָה וְאֶת־הַתַּחְמָס וְאֶת־הַשָּׁחַף וְאֶת־הַנֵּץ לְמִינֵהוּ׃, ^11.17 וְאֶת־הַכּוֹס וְאֶת־הַשָּׁלָךְ וְאֶת־הַיַּנְשׁוּף׃, ^11.18 וְאֶת־הַתִּנְשֶׁמֶת וְאֶת־הַקָּאָת וְאֶת־הָרָחָם׃, ^11.19 וְאֵת הַחֲסִידָה הָאֲנָפָה לְמִינָהּ וְאֶת־הַדּוּכִיפַת וְאֶת־הָעֲטַלֵּף׃, ^11.21 אַךְ אֶת־זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע אֲשֶׁר־לא לוֹ כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל־הָאָרֶץ׃, ^11.22 אֶת־אֵלֶּה מֵהֶם תֹּאכֵלוּ אֶת־הָאַרְבֶּה לְמִינוֹ וְאֶת־הַסָּלְעָם לְמִינֵהוּ וְאֶת־הַחַרְגֹּל לְמִינֵהוּ וְאֶת־הֶחָגָב לְמִינֵהוּ׃, ^11.23 וְכֹל שֶׁרֶץ הָעוֹף אֲשֶׁר־לוֹ אַרְבַּע רַגְלָיִם שֶׁקֶץ הוּא לָכֶם׃, ^11.24 וּלְאֵלֶּה תִּטַּמָּאוּ כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃, ^11.25 וְכָל־הַנֹּשֵׂא מִנִּבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃, ^11.26 לְכָל־הַבְּהֵמָה אֲשֶׁר הִוא מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת וְגֵרָה אֵינֶנָּה מַעֲלָה טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בָּהֶם יִטְמָא׃, ^11.27 וְכֹל הוֹלֵךְ עַל־כַּפָּיו בְּכָל־הַחַיָּה הַהֹלֶכֶת עַל־אַרְבַּע טְמֵאִים הֵם לָכֶם כָּל־הַנֹּגֵעַ בְּנִבְלָתָם יִטְמָא עַד־הָעָרֶב׃, ^11.28 וְהַנֹּשֵׂא אֶת־נִבְלָתָם יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב טְמֵאִים הֵמָּה לָכֶם׃, ^11.29 וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃, ^11.31 אֵלֶּה הַטְּמֵאִים לָכֶם בְּכָל־הַשָּׁרֶץ כָּל־הַנֹּגֵעַ בָּהֶם בְּמֹתָם יִטְמָא עַד־הָעָרֶב׃, ^11.32 וְכֹל אֲשֶׁר־יִפֹּל־עָלָיו מֵהֶם בְּמֹתָם יִטְמָא מִכָּל־כְּלִי־עֵץ אוֹ בֶגֶד אוֹ־עוֹר אוֹ שָׂק כָּל־כְּלִי אֲשֶׁר־יֵעָשֶׂה מְלָאכָה בָּהֶם בַּמַּיִם יוּבָא וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃, ^11.33 וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃, ^11.34 מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃, ^11.35 וְכֹל אֲשֶׁר־יִפֹּל מִנִּבְלָתָם עָלָיו יִטְמָא תַּנּוּר וְכִירַיִם יֻתָּץ טְמֵאִים הֵם וּטְמֵאִים יִהְיוּ לָכֶם׃, ^11.36 אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם יִהְיֶה טָהוֹר וְנֹגֵעַ בְּנִבְלָתָם יִטְמָא׃, ^11.37 וְכִי יִפֹּל מִנִּבְלָתָם עַל־כָּל־זֶרַע זֵרוּעַ אֲשֶׁר יִזָּרֵעַ טָהוֹר הוּא׃, ^11.38 וְכִי יֻתַּן־מַיִם עַל־זֶרַע וְנָפַל מִנִּבְלָתָם עָלָיו טָמֵא הוּא לָכֶם׃, ^11.39 וְכִי יָמוּת מִן־הַבְּהֵמָה אֲשֶׁר־הִיא לָכֶם לְאָכְלָה הַנֹּגֵעַ בְּנִבְלָתָהּ יִטְמָא עַד־הָעָרֶב׃, ^11.44 כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃, ^11.45 כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃, ^12.5 וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה׃, ^13.12 וְאִם־פָּרוֹחַ תִּפְרַח הַצָּרַעַת בָּעוֹר וְכִסְּתָה הַצָּרַעַת אֵת כָּל־עוֹר הַנֶּגַע מֵרֹאשׁוֹ וְעַד־רַגְלָיו לְכָל־מַרְאֵה עֵינֵי הַכֹּהֵן׃, ^13.13 וְרָאָה הַכֹּהֵן וְהִנֵּה כִסְּתָה הַצָּרַעַת אֶת־כָּל־בְּשָׂרוֹ וְטִהַר אֶת־הַנָּגַע כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא׃, ^14.49 וְלָקַח לְחַטֵּא אֶת־הַבַּיִת שְׁתֵּי צִפֳּרִים וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃, ^14.51 וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃, ^14.52 וְחִטֵּא אֶת־הַבַּיִת בְּדַם הַצִּפּוֹר וּבַמַּיִם הַחַיִּים וּבַצִּפֹּר הַחַיָּה וּבְעֵץ הָאֶרֶז וּבָאֵזֹב וּבִשְׁנִי הַתּוֹלָעַת׃, ^15.2 דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל וַאֲמַרְתֶּם אֲלֵהֶם אִישׁ אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ זוֹבוֹ טָמֵא הוּא׃, ^15.3 וְעָשָׂה הַכֹּהֵן אֶת־הָאֶחָד חַטָּאת וְאֶת־הָאֶחָד עֹלָה וְכִפֶּר עָלֶיהָ הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹב טֻמְאָתָהּ׃, ^15.4 כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃, ^15.5 וְאִישׁ אֲשֶׁר יִגַּע בְּמִשְׁכָּבוֹ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.6 וְהַיֹּשֵׁב עַל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.7 וְהַנֹּגֵעַ בִּבְשַׂר הַזָּב יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.8 וְכִי־יָרֹק הַזָּב בַּטָּהוֹר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.9 וְכָל־הַמֶּרְכָּב אֲשֶׁר יִרְכַּב עָלָיו הַזָּב יִטְמָא׃, ^15.11 וְכֹל אֲשֶׁר יִגַּע־בּוֹ הַזָּב וְיָדָיו לֹא־שָׁטַף בַּמָּיִם וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.12 וּכְלִי־חֶרֶשׂ אֲשֶׁר־יִגַּע־בּוֹ הַזָּב יִשָּׁבֵר וְכָל־כְּלִי־עֵץ יִשָּׁטֵף בַּמָּיִם׃, ^15.13 וְכִי־יִטְהַר הַזָּב מִזּוֹבוֹ וְסָפַר לוֹ שִׁבְעַת יָמִים לְטָהֳרָתוֹ וְכִבֶּס בְּגָדָיו וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים וְטָהֵר׃, ^15.14 וּבַיּוֹם הַשְּׁמִינִי יִקַּח־לוֹ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וּבָא לִפְנֵי יְהוָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וּנְתָנָם אֶל־הַכֹּהֵן׃, ^15.15 וְעָשָׂה אֹתָם הַכֹּהֵן אֶחָד חַטָּאת וְהָאֶחָד עֹלָה וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה מִזּוֹבוֹ׃, ^15.16 וְאִישׁ כִּי־תֵצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע וְרָחַץ בַּמַּיִם אֶת־כָּל־בְּשָׂרוֹ וְטָמֵא עַד־הָעָרֶב׃, ^15.17 וְכָל־בֶּגֶד וְכָל־עוֹר אֲשֶׁר־יִהְיֶה עָלָיו שִׁכְבַת־זָרַע וְכֻבַּס בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.18 וְאִשָּׁה אֲשֶׁר יִשְׁכַּב אִישׁ אֹתָהּ שִׁכְבַת־זָרַע וְרָחֲצוּ בַמַּיִם וְטָמְאוּ עַד־הָעָרֶב׃, ^15.19 וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃, ^15.21 וְכָל־הַנֹּגֵעַ בְּמִשְׁכָּבָהּ יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.22 וְכָל־הַנֹּגֵעַ בְּכָל־כְּלִי אֲשֶׁר־תֵּשֵׁב עָלָיו יְכַבֵּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.23 וְאִם עַל־הַמִּשְׁכָּב הוּא אוֹ עַל־הַכְּלִי אֲשֶׁר־הִוא יֹשֶׁבֶת־עָלָיו בְּנָגְעוֹ־בוֹ יִטְמָא עַד־הָעָרֶב׃, ^15.24 וְאִם שָׁכֹב יִשְׁכַּב אִישׁ אֹתָהּ וּתְהִי נִדָּתָהּ עָלָיו וְטָמֵא שִׁבְעַת יָמִים וְכָל־הַמִּשְׁכָּב אֲשֶׁר־יִשְׁכַּב עָלָיו יִטְמָא׃, ^15.25 וְאִשָּׁה כִּי־יָזוּב זוֹב דָּמָהּ יָמִים רַבִּים בְּלֹא עֶת־נִדָּתָהּ אוֹ כִי־תָזוּב עַל־נִדָּתָהּ כָּל־יְמֵי זוֹב טֻמְאָתָהּ כִּימֵי נִדָּתָהּ תִּהְיֶה טְמֵאָה הִוא׃, ^15.26 כָּל־הַמִּשְׁכָּב אֲשֶׁר־תִּשְׁכַּב עָלָיו כָּל־יְמֵי זוֹבָהּ כְּמִשְׁכַּב נִדָּתָהּ יִהְיֶה־לָּהּ וְכָל־הַכְּלִי אֲשֶׁר תֵּשֵׁב עָלָיו טָמֵא יִהְיֶה כְּטֻמְאַת נִדָּתָהּ׃, ^15.27 וְכָל־הַנּוֹגֵעַ בָּם יִטְמָא וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעָרֶב׃, ^15.28 וְאִם־טָהֲרָה מִזּוֹבָהּ וְסָפְרָה לָּהּ שִׁבְעַת יָמִים וְאַחַר תִּטְהָר׃, ^15.29 וּבַיּוֹם הַשְּׁמִינִי תִּקַּח־לָהּ שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה וְהֵבִיאָה אוֹתָם אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃, ^15.32 זֹאת תּוֹרַת הַזָּב וַאֲשֶׁר תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זֶרַע לְטָמְאָה־בָהּ׃, ^15.33 וְהַדָּוָה בְּנִדָּתָהּ וְהַזָּב אֶת־זוֹבוֹ לַזָּכָר וְלַנְּקֵבָה וּלְאִישׁ אֲשֶׁר יִשְׁכַּב עִם־טְמֵאָה׃, ^17.11 כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃, ^17.12 עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃, ^17.13 וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃, ^17.14 כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃, ^19.23 וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃, ^19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃, ^19.25 וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃, ^20.25 וְהִבְדַּלְתֶּם בֵּין־הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין־הָעוֹף הַטָּמֵא לַטָּהֹר וְלֹא־תְשַׁקְּצוּ אֶת־נַפְשֹׁתֵיכֶם בַּבְּהֵמָה וּבָעוֹף וּבְכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה אֲשֶׁר־הִבְדַּלְתִּי לָכֶם לְטַמֵּא׃, ^20.26 וִהְיִיתֶם לִי קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי יְהוָה וָאַבְדִּל אֶתְכֶם מִן־הָעַמִּים לִהְיוֹת לִי׃, ^21.5 לֹא־יקרחה יִקְרְחוּ קָרְחָה בְּרֹאשָׁם וּפְאַת זְקָנָם לֹא יְגַלֵּחוּ וּבִבְשָׂרָם לֹא יִשְׂרְטוּ שָׂרָטֶת׃, ^22.27 שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיהוָה׃, ^22.28 וְשׁוֹר אוֹ־שֶׂה אֹתוֹ וְאֶת־בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד׃

^1.6 And he shall flay the burnt-offering, and cut it into its pieces.
^3.17 It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood.
^7.26 And ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. ^7.27 Whosoever it be that eateth any blood, that soul shall be cut off from his people.
^10.10 And that ye may put difference between the holy and the common, and between the unclean and the clean;
^11.1 And the LORD spoke unto Moses and to Aaron, saying unto them: ^11.2 Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth. ^11.3 Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat. ^11.4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you. ^11.5 And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you. ^11.6 And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you, ^11.7 And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you. ^11.8 of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you. ^11.9 These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat.
^11.10 And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you,
^11.11 and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation.
^11.12 Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you.
^11.13 And these ye shall have in detestation among the fowls; they shall not be eaten, they are a detestable thing: the great vulture, and the bearded vulture, and the ospray;
^11.14 and the kite, and the falcon after its kinds;
^11.15 every raven after its kinds;
^11.16 and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;
^11.17 and the little owl, and the cormorant, and the great owl;
^11.18 and the horned owl, and the pelican, and the carrion-vulture;
^11.19 and the stork, and the heron after its kinds, and the hoopoe, and the bat. ^11.20 All winged swarming things that go upon all fours are a detestable thing unto you. ^11.21 Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth; ^11.22 even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds. ^11.23 But all winged swarming things, which have four feet, are a detestable thing unto you. ^11.24 And by these ye shall become unclean; whosoever toucheth the carcass of them shall be unclean until even. ^11.25 And whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even. ^11.26 Every beast which parteth the hoof, but is not cloven footed, nor cheweth the cud, is unclean unto you; every one that to toucheth them shall be unclean. ^11.27 And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even. ^11.28 And he that beareth the carcass of them shall wash his clothes, and be unclean until the even; they are unclean unto you. ^11.29 And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds, ^11.30 and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon. ^11.31 These are they which are unclean to you among all that swarm; whosoever doth touch them, when they are dead, shall be unclean until the even. ^11.32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean. ^11.33 And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break. ^11.34 All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean. ^11.35 And every thing whereupon any part of their carcass falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you. ^11.36 Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean. ^11.37 And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean. ^11.38 But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you. ^11.39 And if any beast, of which ye may eat, die, he that toucheth the carcass thereof shall be unclean until the even. ^11.40 And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even.
^11.44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth. ^11.45 For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. ,
^12.5 But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.
^13.12 And if the leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his feet, as far as appeareth to the priest; ^13.13 then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague; it is all turned white: he is clean.
^14.49 And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop. ^14.50 And he shall kill one of the birds in an earthen vessel over running water. ^14.51 And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times. ^14.52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet.
^15.2 Speak unto the children of Israel, and say unto them: When any man hath an issue out of his flesh, his issue is unclean. ^15.3 And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness. ^15.4 Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. , ^15.5 And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.6 And he that sitteth on any thing whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.7 And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.8 And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.9 And what saddle soever he that hath the issue rideth upon shall be unclean. ^15.10 And whosoever toucheth any thing that was under him shall be unclean until the even; and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.11 And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even. ^15.12 And the earthen vessel, which he that hath the issue toucheth, shall be broken; and every vessel of wood shall be rinsed in water. ^15.13 And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing, and wash his clothes; and he shall bathe his flesh in running water, and shall be clean. ^15.14 And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tent of meeting, and give them unto the priest. ^15.15 And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for him before the LORD for his issue. ^15.16 And if the flow of seed go out from a man, then he shall bathe all his flesh in water, and be unclean until the even. ^15.17 And every garment, and every skin, whereon is the flow of seed, shall be washed with water, and be unclean until the even. ^15.18 The woman also with whom a man shall lie carnally, they shall both bathe themselves in water, and be unclean until the even. ^15.19 And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even.
^15.20 And every thing that she lieth upon in her impurity shall be unclean; every thing also that she sitteth upon shall be unclean.
^15.21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
^15.22 And whosoever toucheth any thing that she sitteth upon shall wash his clothes, and bathe himself in water, and be unclean until the even.
^15.23 And if he be on the bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.
^15.24 And if any man lie with her, and her impurity be upon him, he shall be unclean seven days; and every bed whereon he lieth shall be unclean. ,
^15.25 And if a woman have an issue of her blood many days not in the time of her impurity, or if she have an issue beyond the time of her impurity; all the days of the issue of her uncleanness she shall be as in the days of her impurity: she is unclean.
^15.26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her impurity; and every thing whereon she sitteth shall be unclean, as the uncleanness of her impurity.
^15.27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.
^15.28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
^15.29 And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting. ^15.30 And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make atonement for her before the LORD for the issue of her uncleanness.
^15.32 This is the law of him that hath an issue, and of him from whom the flow of seed goeth out, so that he is unclean thereby; ^15.33 and of her that is sick with her impurity, and of them that have an issue, whether it be a man, or a woman; and of him that lieth with her that is unclean.
^17.10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people. ^17.11 For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life. ^17.12 Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. ^17.13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust. ^17.14 For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off.
^19.23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten. ^19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD. ^19.25 But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.
^20.25 Ye shall therefore separate between the clean beast and the unclean, and between the unclean fowl and the clean; and ye shall not make your souls detestable by beast, or by fowl, or by any thing wherewith the ground teemeth, which I have set apart for you to hold unclean. ^20.26 And ye shall be holy unto Me; for I the LORD am holy, and have set you apart from the peoples, that ye should be Mine.
^21.5 They shall not make baldness upon their head, neither shall they shave off the corners of their beard, nor make any cuttings in their flesh.
^22.27 When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; but from the eighth day and thenceforth it may be accepted for an offering made by fire unto the LORD. ^22.28 And whether it be cow or ewe, ye shall not kill it and its young both in one day.

^3.20 But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.

^4.2 וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃

^4.2 And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.

^12.12 אַל־נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ׃, ^19.11 הַנֹּגֵעַ בְּמֵת לְכָל־נֶפֶשׁ אָדָם וְטָמֵא שִׁבְעַת יָמִים׃, ^19.12 הוּא יִתְחַטָּא־בוֹ בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי יִטְהָר וְאִם־לֹא יִתְחַטָּא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי לֹא יִטְהָר׃, ^19.13 כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃, ^19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃, ^19.15 וְכֹל כְּלִי פָתוּחַ אֲשֶׁר אֵין־צָמִיד פָּתִיל עָלָיו טָמֵא הוּא׃, ^19.16 וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃, ^19.17 וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת וְנָתַן עָלָיו מַיִם חַיִּים אֶל־כֶּלִי׃, ^19.18 וְלָקַח אֵזוֹב וְטָבַל בַּמַּיִם אִישׁ טָהוֹר וְהִזָּה עַל־הָאֹהֶל וְעַל־כָּל־הַכֵּלִים וְעַל־הַנְּפָשׁוֹת אֲשֶׁר הָיוּ־שָׁם וְעַל־הַנֹּגֵעַ בַּעֶצֶם אוֹ בֶחָלָל אוֹ בַמֵּת אוֹ בַקָּבֶר׃, ^19.19 וְהִזָּה הַטָּהֹר עַל־הַטָּמֵא בַּיּוֹם הַשְּׁלִישִׁי וּבַיּוֹם הַשְּׁבִיעִי וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָהֵר בָּעָרֶב׃, , ^19.21 וְהָיְתָה לָּהֶם לְחֻקַּת עוֹלָם וּמַזֵּה מֵי־הַנִּדָּה יְכַבֵּס בְּגָדָיו וְהַנֹּגֵעַ בְּמֵי הַנִּדָּה יִטְמָא עַד־הָעָרֶב׃, ^19.22 וְכֹל אֲשֶׁר־יִגַּע־בּוֹ הַטָּמֵא יִטְמָא וְהַנֶּפֶשׁ הַנֹּגַעַת תִּטְמָא עַד־הָעָרֶב׃, ^28.1 עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃, ^28.2 וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃, ^28.3 וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃, ^28.4 אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃, ^28.5 וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃, ^28.6 עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃, ^28.7 וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃, ^28.8 וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃

^12.12 Let her not, I pray, be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.’,
^19.11 He that toucheth the dead, even any man’s dead body, shall be unclean seven days; ^19.12 the same shall purify himself therewith on the third day and on the seventh day, and he shall be clean; but if he purify not himself the third day and the seventh day, he shall not be clean. ^19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him. ^19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. ^19.15 And every open vessel, which hath no covering close-bound upon it, is unclean. ^19.16 And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days. ^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. ^19.18 And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched the bone, or the slain, or the dead, or the grave. ^19.19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at even. ^19.20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean. ^19.21 And it shall be a perpetual statute unto them; and he that sprinkleth the water of sprinkling shall wash his clothes; and he that toucheth the water of sprinkling shall be unclean until even. ^19.22 And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth him shall be unclean until even.
^28.1 And the LORD spoke unto Moses, saying: ^28.2 Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. ^28.3 And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. ^28.4 The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk; ^28.5 and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil. ^28.6 It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD. ^28.7 And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD. ^28.8 And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD.

^3.18 עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃

^3.18 She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.

^1.3 וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃, ^9.11 וְיִבְטְחוּ בְךָ יוֹדְעֵי שְׁמֶךָ כִּי לֹא־עָזַבְתָּ דֹרְשֶׁיךָ יְהוָה׃, ^33.6 בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃, ^69.22 וַיִּתְּנוּ בְּבָרוּתִי רֹאשׁ וְלִצְמָאִי יַשְׁקוּנִי חֹמֶץ׃, ^84.4 גַּם־צִפּוֹר מָצְאָה בַיִת וּדְרוֹר קֵן לָהּ אֲשֶׁר־שָׁתָה אֶפְרֹחֶיהָ אֶת־מִזְבְּחוֹתֶיךָ יְהוָה צְבָאוֹת מַלְכִּי וֵאלֹהָי׃, ^102.19 תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן וְעַם נִבְרָא יְהַלֶּל־יָהּ׃, ^104.1 בָּרֲכִי נַפְשִׁי אֶת־יְהוָה יְהוָה אֱלֹהַי גָּדַלְתָּ מְּאֹד הוֹד וְהָדָר לָבָשְׁתָּ׃, ^104.2 תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃

^1.3 And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.
^9.11 And they that know Thy name will put their trust in Thee; For thou, LORD, hast not forsaken them that seek Thee.
^33.6 By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth.
^69.22 Yea, they put poison into my food; And in my thirst they gave me vinegar to drink.
^84.4 Yea, the sparrow hath found a house, and the swallow a nest for herself, Where she may lay her young; Thine altars, O LORD of hosts, My King, and my God—,
^102.19 This shall be written for the generation to come; And a people which shall be created shall praise the LORD.
^104.1 Bless the LORD, O my soul. O LORD my God, Thou art very great; Thou art clothed with glory and majesty. ^104.2 Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain;

^17.17 וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃, ^17.18 וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃, ^17.19 וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃, , ^17.21 וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃, ^17.22 וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃, ^17.23 וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃, ^17.24 וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃

^17.17 And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. ^17.18 And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’, ^17.19 And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed. ^17.20 And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’, ^17.21 And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’, ^17.22 And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived. ^17.23 And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’, ^17.24 And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’

^2.6 יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃

^2.6 The Lord kills, and gives life: he brings down to the grave, and brings up.

^11.2 וְהָיָה אִם־תַּעֲלֶה חֲמַת הַמֶּלֶךְ וְאָמַר לְךָ מַדּוּעַ נִגַּשְׁתֶּם אֶל־הָעִיר לְהִלָּחֵם הֲלוֹא יְדַעְתֶּם אֵת אֲשֶׁר־יֹרוּ מֵעַל הַחוֹמָה׃, ^11.3 וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃

^11.2 And it came to pass one evening, that David arose from his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman bathing; and the woman was very fair to look upon. ^11.3 And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite?

^4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃, ^7.7 כֹּה הִרְאַנִי וְהִנֵּה אֲדֹנָי נִצָּב עַל־חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ׃, ^7.8 וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ וַיֹּאמֶר אֲדֹנָי הִנְנִי שָׂם אֲנָךְ בְּקֶרֶב עַמִּי יִשְׂרָאֵל לֹא־אוֹסִיף עוֹד עֲבוֹר לוֹ׃, ^7.9 וְנָשַׁמּוּ בָּמוֹת יִשְׂחָק וּמִקְדְּשֵׁי יִשְׂרָאֵל יֶחֱרָבוּ וְקַמְתִּי עַל־בֵּית יָרָבְעָם בֶּחָרֶב׃

^4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.
^7.7 Thus He showed me; and, behold, the Lord stood beside a wall made by a plumbline, with a plumbline in His hand. ^7.8 And the LORD said unto me: ‘Amos, what seest thou?’ And I said: ‘A plumbline.’ Then said the Lord: Behold, I will set a plumbline in the midst of My people Israel; I will not again pardon them any more; ^7.9 And the high places of Isaac shall be desolate, And the sanctuaries of Israel shall be laid waste; And I will rise against the house of Jeroboam with the sword.

^1.3 יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע עַמִּי לֹא הִתְבּוֹנָן׃, ^5.7 כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃, ^20.2 בָּעֵת הַהִיא דִּבֶּר יְהוָה בְּיַד יְשַׁעְיָהוּ בֶן־אָמוֹץ לֵאמֹר לֵךְ וּפִתַּחְתָּ הַשַּׂק מֵעַל מָתְנֶיךָ וְנַעַלְךָ תַחֲלֹץ מֵעַל רַגְלֶיךָ וַיַּעַשׂ כֵּן הָלֹךְ עָרוֹם וְיָחֵף׃, ^20.3 וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃, ^20.4 כֵּן יִנְהַג מֶלֶךְ־אַשּׁוּר אֶת־שְׁבִי מִצְרַיִם וְאֶת־גָּלוּת כּוּשׁ נְעָרִים וּזְקֵנִים עָרוֹם וְיָחֵף וַחֲשׂוּפַי שֵׁת עֶרְוַת מִצְרָיִם׃, ^25.4 כִּי־הָיִיתָ מָעוֹז לַדָּל מָעוֹז לָאֶבְיוֹן בַּצַּר־לוֹ מַחְסֶה מִזֶּרֶם צֵל מֵחֹרֶב כִּי רוּחַ עָרִיצִים כְּזֶרֶם קִיר׃, ^25.5 כְּחֹרֶב בְּצָיוֹן שְׁאוֹן זָרִים תַּכְנִיעַ חֹרֶב בְּצֵל עָב זְמִיר עָרִיצִים יַעֲנֶה׃, ^25.6 וְעָשָׂה יְהוָה צְבָאוֹת לְכָל־הָעַמִּים בָּהָר הַזֶּה מִשְׁתֵּה שְׁמָנִים מִשְׁתֵּה שְׁמָרִים שְׁמָנִים מְמֻחָיִם שְׁמָרִים מְזֻקָּקִים׃, ^25.7 וּבִלַּע בָּהָר הַזֶּה פְּנֵי־הַלּוֹט הַלּוֹט עַל־כָּל־הָעַמִּים וְהַמַּסֵּכָה הַנְּסוּכָה עַל־כָּל־הַגּוֹיִם׃, ^25.8 בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי יְהוִה דִּמְעָה מֵעַל כָּל־פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל־הָאָרֶץ כִּי יְהוָה דִּבֵּר׃, ^30.3 וְהָיָה לָכֶם מָעוֹז פַּרְעֹה לְבֹשֶׁת וְהֶחָסוּת בְּצֵל־מִצְרַיִם לִכְלִמָּה׃, , ^61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃

^1.3 The ox knoweth his owner, And the ass his master’s crib; But Israel doth not know, My people doth not consider.
^5.7 For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.
^20.2 at that time the LORD spoke by Isaiah the son of Amoz, saying: ‘Go, and loose the sackcloth from off thy loins, and put thy shoe from off thy foot.’ And he did so, walking naked and barefoot. ^20.3 And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia, ^20.4 o shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt.
^25.4 For Thou hast been a stronghold to the poor, A stronghold to the needy in his distress, A refuge from the storm, a shadow from the heat; For the blast of the terrible ones was as a storm against the wall. ^25.5 As the heat in a dry place, Thou didst subdue the noise of strangers; As the heat by the shadow of a cloud, the song of the terrible ones was brought low. ^25.6 And in this mountain will the LORD of hosts make unto all peoples A feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. ^25.7 And He will destroy in this mountain The face of the covering that is cast over all peoples, And the veil that is spread over all nations. ^25.8 He will swallow up death for ever; And the Lord GOD will wipe away tears from off all faces; And the reproach of His people will He take away from off all the earth; For the LORD hath spoken it.
^30.3 Therefore shall the stronghold of Pharaoh turn to your shame, and the shelter in the shadow of Egypt to your confusion.
^35.10 And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.
^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;

^1.13 וַיְהִי דְבַר־יְהוָה אֵלַי שֵׁנִית לֵאמֹר מָה אַתָּה רֹאֶה וָאֹמַר סִיר נָפוּחַ אֲנִי רֹאֶה וּפָנָיו מִפְּנֵי צָפוֹנָה׃, ^1.14 וַיֹּאמֶר יְהוָה אֵלָי מִצָּפוֹן תִּפָּתַח הָרָעָה עַל כָּל־יֹשְׁבֵי הָאָרֶץ׃, ^1.15 כִּי הִנְנִי קֹרֵא לְכָל־מִשְׁפְּחוֹת מַמְלְכוֹת צָפוֹנָה נְאֻם־יְהוָה וּבָאוּ וְנָתְנוּ אִישׁ כִּסְאוֹ פֶּתַח שַׁעֲרֵי יְרוּשָׁלִַם וְעַל כָּל־חוֹמֹתֶיהָ סָבִיב וְעַל כָּל־עָרֵי יְהוּדָה׃, ^2.2 הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃, ^44.17 כִּי עָשֹׂה נַעֲשֶׂה אֶת־כָּל־הַדָּבָר אֲשֶׁר־יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּיךְ־לָהּ נְסָכִים כַּאֲשֶׁר עָשִׂינוּ אֲנַחְנוּ וַאֲבֹתֵינוּ מְלָכֵינוּ וְשָׂרֵינוּ בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִָם וַנִּשְׂבַּע־לֶחֶם וַנִּהְיֶה טוֹבִים וְרָעָה לֹא רָאִינוּ׃

^1.13 And the word of the LORD came unto me the second time, saying: ‘What seest thou?’ And I said: ‘I see a seething pot; and the face thereof is from the north.’, ^1.14 Then the LORD said unto me: ‘Out of the north the evil shall break forth upon all the inhabitants of the land. ^1.15 For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entrance of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah.
^2.2 Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown.
^44.17 But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of food, and were well, and saw no evil.

^1.194 ἕλκετο δʼ ἐκ κολεοῖο μέγα ξίφος, ἦλθε δʼ Ἀθήνη, ^1.195 οὐρανόθεν· πρὸ γὰρ ἧκε θεὰ λευκώλενος Ἥρη, ^1.196 ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε·, ^1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα, ^1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο·, ^1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω, ^1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν·, ^1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·, ^1.202 τίπτʼ αὖτʼ αἰγιόχοιο Διὸς τέκος εἰλήλουθας; ^1.203 ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο; ... ^19.262 οὔτʼ εὐνῆς πρόφασιν κεχρημένος οὔτέ τευ ἄλλου. ^19.263 ἀλλʼ ἔμενʼ ἀπροτίμαστος ἐνὶ κλισίῃσιν ἐμῇσιν. ^19.264 εἰ δέ τι τῶνδʼ ἐπίορκον ἐμοὶ θεοὶ ἄλγεα δοῖεν, ^19.265 πολλὰ μάλʼ, ὅσσα διδοῦσιν ὅτίς σφʼ ἀλίτηται ὀμόσσας. ^23.59 Πηλεΐδης δʼ ἐπὶ θινὶ πολυφλοίσβοιο θαλάσσης, ^23.581 Ἀντίλοχʼ εἰ δʼ ἄγε δεῦρο διοτρεφές, ἣ θέμις ἐστί, ^23.582 στὰς ἵππων προπάροιθε καὶ ἅρματος, αὐτὰρ ἱμάσθλην, ^23.583 χερσὶν ἔχε ῥαδινήν, ᾗ περ τὸ πρόσθεν ἔλαυνες, ^23.584 ἵππων ἁψάμενος γαιήοχον ἐννοσίγαιον, ^23.585 ὄμνυθι μὴ μὲν ἑκὼν τὸ ἐμὸν δόλῳ ἅρμα πεδῆσαι.

^1.194 and break up the assembly, and slay the son of Atreus, or stay his anger and curb his spirit. While he pondered this in mind and heart, and was drawing from its sheath his great sword, Athene came from heaven. The white-armed goddess Hera had sent her forth, ^1.195 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.199 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. ^1.203 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life. ... " ^19.262 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lovers embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes", " ^19.264 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lovers embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes", " ^19.265 full many, even all that they are wont to give to him whoso sinneth against them in his swearing. He spake, and cut the boars throat with the pitiless bronze, and the body Talthybius whirled and flung into the great gulf of the grey sea, to be food for the fishes; but Achilles uprose, and spake among the war-loving Argives:",
^23.59 and speedily making ready each man his meal they supped, nor did thelr hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, they went each man to his hut to take his rest; but the son of Peleus upon the shore of the loud-resounding sea,
^23.581 none other of the Danaans shall reproach me, for my judgement shall be just. Antilochus, fostered of Zeus, up, come thou hither and, as is the appointed way, stand thou before thy horses and chariot, and take in hand the slender lash with which aforetimethou wast wont to drive, and laying thy hand on thy horses swear by him that holdeth and shaketh the earth, ^23.584 none other of the Danaans shall reproach me, for my judgement shall be just. Antilochus, fostered of Zeus, up, come thou hither and, as is the appointed way, stand thou before thy horses and chariot, and take in hand the slender lash with which aforetimethou wast wont to drive, and laying thy hand on thy horses swear by him that holdeth and shaketh the earth, ^23.585 /that not of thine own will didst thou hinder my chariot by guile.

^13.105 ἐν δὲ κρητῆρές τε καὶ ἀμφιφορῆες ἔασιν, ^13.110 αἱ μὲν πρὸς Βορέαο καταιβαταὶ ἀνθρώποισιν, ^19.560 ξεῖνʼ, ἦ τοι μὲν ὄνειροι ἀμήχανοι ἀκριτόμυθοι, ^19.565 οἵ ῥʼ ἐλεφαίρονται, ἔπεʼ ἀκράαντα φέροντες·, ^23.185 καὶ μάλʼ ἐπισταμένῳ, ὅτε μὴ θεὸς αὐτὸς ἐπελθὼν, ^23.190 θάμνος ἔφυ τανύφυλλος ἐλαίης ἕρκεος ἐντός, ^23.195 καὶ τότʼ ἔπειτʼ ἀπέκοψα κόμην τανυφύλλου ἐλαίης, ^23.200 δαιδάλλων χρυσῷ τε καὶ ἀργύρῳ ἠδʼ ἐλέφαντι·, αὐτὰρ ἐπὶ κρατὸς λιμένος τανύφυλλος ἐλαίη, ἀγχόθι δʼ αὐτῆς ἄντρον ἐπήρατον ἠεροειδές, ἱρὸν νυμφάων αἱ νηϊάδες καλέονται. λάϊνοι· ἔνθα δʼ ἔπειτα τιθαιβώσσουσι μέλισσαι. ἐν δʼ ἱστοὶ λίθεοι περιμήκεες, ἔνθα τε νύμφαι, φάρεʼ ὑφαίνουσιν ἁλιπόρφυρα, θαῦμα ἰδέσθαι·, ἐν δʼ ὕδατʼ ἀενάοντα. δύω δέ τέ οἱ θύραι εἰσίν, αἱ δʼ αὖ πρὸς Νότου εἰσὶ θεώτεραι· οὐδέ τι κείνῃ, ἄνδρες ἐσέρχονται, ἀλλʼ ἀθανάτων ὁδός ἐστιν. χῆνές μοι κατὰ οἶκον ἐείκοσι πυρὸν ἔδουσιν, ἐξ ὕδατος, καί τέ σφιν ἰαίνομαι εἰσορόωσα·, τὸν δʼ αὖτε προσέειπε περίφρων Πηνελόπεια·, γίγνοντʼ, οὐδέ τι πάντα τελείεται ἀνθρώποισι. δοιαὶ γάρ τε πύλαι ἀμενηνῶν εἰσὶν ὀνείρων·, αἱ μὲν γὰρ κεράεσσι τετεύχαται, αἱ δʼ ἐλέφαντι·, τῶν οἳ μέν κʼ ἔλθωσι διὰ πριστοῦ ἐλέφαντος, οἱ δὲ διὰ ξεστῶν κεράων ἔλθωσι θύραζε, οἵ ῥʼ ἔτυμα κραίνουσι, βροτῶν ὅτε κέν τις ἴδηται. ἐλθέμεν· ἦ κʼ ἀσπαστὸν ἐμοὶ καὶ παιδὶ γένοιτο. ὦ γύναι, ἦ μάλα τοῦτο ἔπος θυμαλγὲς ἔειπες·, τίς δέ μοι ἄλλοσε θῆκε λέχος; χαλεπὸν δέ κεν εἴη, ῥηϊδίως ἐθέλων θείη ἄλλῃ ἐνὶ χώρῃ. ἀνδρῶν δʼ οὔ κέν τις ζωὸς βροτός, οὐδὲ μάλʼ ἡβῶν, ῥεῖα μετοχλίσσειεν, ἐπεὶ μέγα σῆμα τέτυκται, ἐν λέχει ἀσκητῷ· τὸ δʼ ἐγὼ κάμον οὐδέ τις ἄλλος. ἀκμηνὸς θαλέθων· πάχετος δʼ ἦν ἠΰτε κίων. τῷ δʼ ἐγὼ ἀμφιβαλὼν θάλαμον δέμον, ὄφρʼ ἐτέλεσσα, πυκνῇσιν λιθάδεσσι, καὶ εὖ καθύπερθεν ἔρεψα, κολλητὰς δʼ ἐπέθηκα θύρας, πυκινῶς ἀραρυίας. κορμὸν δʼ ἐκ ῥίζης προταμὼν ἀμφέξεσα χαλκῷ, εὖ καὶ ἐπισταμένως, καὶ ἐπὶ στάθμην ἴθυνα, ἑρμῖνʼ ἀσκήσας, τέτρηνα δὲ πάντα τερέτρῳ. ἐκ δὲ τοῦ ἀρχόμενος λέχος ἔξεον, ὄφρʼ ἐτέλεσσα, ἐκ δʼ ἐτάνυσσα ἱμάντα βοὸς φοίνικι φαεινόν. οὕτω τοι τόδε σῆμα πιφαύσκομαι· οὐδέ τι οἶδα, ἤ μοι ἔτʼ ἔμπεδόν ἐστι, γύναι, λέχος, ἦέ τις ἤδη, ἀνδρῶν ἄλλοσε θῆκε, ταμὼν ὕπο πυθμένʼ ἐλαίης.

^13.105 In it are mixing bowls and amphoras of stone, and bees store honey there. Very long stone looms are in it, where the nymphs weave sea-purple webs, a wonder to behold, and waters, ever-flowing. It has two doors, " ^13.110 one leading down for men toward North Wind, but the other, towards South Wind, is holy, and men never enter by it, since its a path of the immortals. They rowed in there, knowing it from before. Then she ran ashore on land, as far as half her whole length,", " ^19.560 Yes indeed, stranger, dreams are wayward things, hard to understand, and dont at all completely come to pass for men. For there are two gates of evanescent dreams. One is made of horn; the other, of ivory. The dreams that come through the sawn ivory,", " ^19.565 are ones that deceive and bear words not to be fulfilled. The ones that come outside through the polished horn, are ones that make true things come true, when some mortal sees them. But I dont suppose my grim dream came from there. Ah, it would have been a welcome one for me and for my son.", ^23.185 even for a very expert one, unless a god himself came to him, and easily, by wishing, put it in another place. No man alive, no mortal, not even fully in his prime, could easily move it, since a great sign is built into the artful bed. I, and not any other, built it. ^23.190 A long-leaved shrub of an olive tree grew inside the wall, luxuriantly flourishing, it was thick as a pillar. I threw a chamber about it, and built it, until I finished it, with close-set stones, and roofed it over well, then I added closely-joined doors, that fit tightly together. ^23.195 And then, after that, I cut away the foliage of the long-leaved olive tree, trimmed the trunk from the roots, smoothed it all about with bronze, expertly and well, made it straight to the line, and fashioned a bedpost. Then I bored it all with an auger. Starting from this, I carved a bed, until I finished it, " ^23.200 inlaying it with gold, and silver, and ivory. I stretched a strap of oxhide, shiny with purple, in it. In this way I declare this sign to you, but I dont know whether my bed is still intact, woman, or some mans already put it elsewhere, cutting under the bottom of the olive tree.”",

^4.5 וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃, ^4.6 וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני הַיְמָנִי שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃, ^8.16 וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃, ^9.4 וַיֹּאמֶר יְהוָה אלו אֵלָיו עֲבֹר בְּתוֹךְ הָעִיר בְּתוֹךְ יְרוּשָׁלִָם וְהִתְוִיתָ תָּו עַל־מִצְחוֹת הָאֲנָשִׁים הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל כָּל־הַתּוֹעֵבוֹת הַנַּעֲשׂוֹת בְּתוֹכָהּ׃, ^9.8 וַיְהִי כְּהַכּוֹתָם וְנֵאשֲׁאַר אָנִי וָאֶפְּלָה עַל־פָּנַי וָאֶזְעַק וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֲמַשְׁחִית אַתָּה אֵת כָּל־שְׁאֵרִית יִשְׂרָאֵל בְּשָׁפְכְּךָ אֶת־חֲמָתְךָ עַל־יְרוּשָׁלִָם׃, ^11.16 לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה כִּי הִרְחַקְתִּים בַּגּוֹיִם וְכִי הֲפִיצוֹתִים בָּאֲרָצוֹת וָאֱהִי לָהֶם לְמִקְדָּשׁ מְעַט בָּאֲרָצוֹת אֲשֶׁר־בָּאוּ שָׁם׃, ^16.3 מָה אֲמֻלָה לִבָּתֵךְ נְאֻם אֲדֹנָי יְהוִה בַּעֲשׂוֹתֵךְ אֶת־כָּל־אֵלֶּה מַעֲשֵׂה אִשָּׁה־זוֹנָה שַׁלָּטֶת׃, ^16.9 וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃, , ^16.11 וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃, ^16.12 וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃, ^16.13 וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי שֵׁשׁ וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי אָכָלְתְּ וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃, ^16.14 וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃, ^36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃, ^37.1 וְהִנַּבֵּאתִי כַּאֲשֶׁר צִוָּנִי וַתָּבוֹא בָהֶם הָרוּחַ וַיִּחְיוּ וַיַּעַמְדוּ עַל־רַגְלֵיהֶם חַיִל גָּדוֹל מְאֹד־מְאֹד׃, ^37.2 וְהָיוּ הָעֵצִים אֲ\u200dשֶׁר־תִּכְתֹּב עֲלֵיהֶם בְּיָדְךָ לְעֵינֵיהֶם׃, ^37.3 וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲתִחְיֶינָה הָעֲצָמוֹת הָאֵלֶּה וָאֹמַר אֲדֹנָי יְהוִה אַתָּה יָדָעְתָּ׃, ^37.4 וַיֹּאמֶר אֵלַי הִנָּבֵא עַל־הָעֲצָמוֹת הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם הָעֲצָמוֹת הַיְבֵשׁוֹת שִׁמְעוּ דְּבַר־יְהוָה׃, ^37.5 כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃, ^37.6 וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃, ^37.7 וְנִבֵּאתִי כַּאֲשֶׁר צֻוֵּיתִי וַיְהִי־קוֹל כְּהִנָּבְאִי וְהִנֵּה־רַעַשׁ וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל־עַצְמוֹ׃, ^37.8 וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃, ^37.9 וַיֹּאמֶר אֵלַי הִנָּבֵא אֶל־הָרוּחַ הִנָּבֵא בֶן־אָדָם וְאָמַרְתָּ אֶל־הָרוּחַ כֹּה־אָמַר אֲדֹנָי יְהוִה מֵאַרְבַּע רוּחוֹת בֹּאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה וְיִחְיוּ׃, ^37.11 וַיֹּאמֶר אֵלַי בֶּן־אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל־בֵּית יִשְׂרָאֵל הֵמָּה הִנֵּה אֹמְרִים יָבְשׁוּ עַצְמוֹתֵינוּ וְאָבְדָה תִקְוָתֵנוּ נִגְזַרְנוּ לָנוּ׃, ^37.12 לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהוִה הִנֵּה אֲנִי פֹתֵחַ אֶת־קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַת יִשְׂרָאֵל׃, ^37.13 וִידַעְתֶּם כִּי־אֲנִי יְהוָה בְּפִתְחִי אֶת־קִבְרוֹתֵיכֶם וּבְהַעֲלוֹתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי׃, ^37.14 וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃, ^47.8 וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו וְנִרְפּוּ הַמָּיִם׃, ^47.9 וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ\u200dשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃, ^47.11 בצאתו בִּצֹּאתָיו וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃, ^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׃

^4.5 For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel. ^4.6 And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee.
^8.16 And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.
^9.4 And the LORD said unto him: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that are done in the midst thereof.’,
^9.8 And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said: ‘Ah Lord GOD! wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem?’,
^11.16 therefore say: Thus saith the Lord GOD: Although I have removed them far off among the nations, and although I have scattered them among the countries, yet have I been to them as a little sanctuary in the countries where they are come;
^16.3 and say: Thus saith the Lord GOD unto Jerusalem: Thine origin and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite.
^16.9 Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil. ^16.10 I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk. ^16.11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck. ^16.12 And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head. ^16.13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate. ^16.14 And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD.
^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.
^37.1 The hand of the LORD was upon me, and the LORD carried me out in a spirit, and set me down in the midst of the valley, and it was full of bones; ^37.2 and He caused me to pass by them round about, and, behold, there were very many in the open valley; and, lo, they were very dry. ^37.3 And He said unto me: ‘Son of man, can these bones live?’ And I answered: ‘O Lord GOD, Thou knowest.’, ^37.4 Then He said unto me: ‘Prophesy over these bones, and say unto them: O ye dry bones, hear the word of the LORD: ^37.5 Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live. ^37.6 And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’, ^37.7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold a commotion, and the bones came together, bone to its bone. ^37.8 And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them. ^37.9 Then said He unto me: ‘Prophesy unto the breath, prophesy, son of man, and say to the breath: Thus saith the Lord GOD: Come from the four winds, O breath, and breathe upon these slain, that they may live.’,
^37.10 So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.
^37.11 Then He said unto me: ‘Son of man, these bones are the whole house of Israel; behold, they say: Our bones are dried up, and our hope is lost; we are clean cut off.
^37.12 Therefore prophesy, and say unto them: Thus saith the Lord GOD: Behold, I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel.
^37.13 And ye shall know that I am the LORD, when I have opened your graves, and caused you to come up out of your graves, O My people.
^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.’,
^47.8 Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed. ^47.9 And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh. ^47.10 And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many. ^47.11 But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt. ^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.’ .

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^6.8 וּמִנִּי שִׂים טְעֵם לְמָא דִי־תַעַבְדוּן עִם־שָׂבֵי יְהוּדָיֵא אִלֵּךְ לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ וּמִנִּכְסֵי מַלְכָּא דִּי מִדַּת עֲבַר נַהֲרָה אָסְפַּרְנָא נִפְקְתָא תֶּהֱוֵא מִתְיַהֲבָא לְגֻבְרַיָּא אִלֵּךְ דִּי־לָא לְבַטָּלָא׃, ^6.9 וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃,

^6.8 Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered. ^6.9 And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail; ^6.10 that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons.

, ^9.9 גִּילִי מְאֹד בַּת־צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל־חֲמוֹר וְעַל־עַיִר בֶּן־אֲתֹנוֹת׃, ^14.1 הִנֵּה יוֹם־בָּא לַיהוָה וְחֻלַּק שְׁלָלֵךְ בְּקִרְבֵּךְ׃, ^14.2 בַּיּוֹם הַהוּא יִהְיֶה עַל־מְצִלּוֹת הַסּוּס קֹדֶשׁ לַיהוָה וְהָיָה הַסִּירוֹת בְּבֵית יְהוָה כַּמִּזְרָקִים לִפְנֵי הַמִּזְבֵּחַ׃, ^14.5 וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃, ^14.6 וְהָיָה בַּיּוֹם הַהוּא לֹא־יִהְיֶה אוֹר יְקָרוֹת יקפאון וְקִפָּאוֹן׃, ^14.8 וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃, ^14.9 וְהָיָה יְהוָה לְמֶלֶךְ עַל־כָּל־הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד׃, ^14.16 וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃

^3.10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig-tree.
^9.9 Rejoice greatly, O daughter of Zion, Shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, He is triumphant, and victorious, Lowly, and riding upon an ass, Even upon a colt the foal of an ass.
^14.1 Behold, a day of the LORD cometh, When thy spoil shall be divided in the midst of thee. ^14.2 For I will gather all nations against Jerusalem to battle; And the city shall be taken, and the houses rifled, And the women ravished; And half of the city shall go forth into captivity, But the residue of the people shall not be cut off from the city.
^14.5 And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee. ^14.6 And it shall come to pass in that day, that there shall not be light, But heavy clouds and thick;
^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. ^14.9 And the LORD shall be King over all the earth; In that day shall the LORD be One, and His name one.

^14.16 And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles.

^2.39 After leading the marked beast to the altar where they will sacrifice it, they kindle a fire; then they pour wine on the altar over the victim and call upon the god; then they cut its throat, and having done so sever the head from the body. They flay the carcass of the victim, then invoke many curses on its head, which they carry away. Where there is a market, and Greek traders in it, the head is taken to the market and sold; where there are no Greeks, it is thrown into the river. The imprecation which they utter over the heads is that whatever ill threatens those who sacrifice, or the whole of Egypt, fall upon that head. In respect of the heads of sacrificed beasts and the libation of wine, the practice of all Egyptians is the same in all sacrifices; and from this ordice no Egyptian will taste of the head of anything that had life.
^2.47 Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice.
^2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
^3.27 When Cambyses was back at Memphis, there appeared in Egypt that Apis whom the Greeks call Epaphus; at whose epiphany the Egyptians put on their best clothing and held a festival. Seeing the Egyptians so doing, Cambyses was fully persuaded that these signs of joy were for his misfortunes, and summoned the rulers of Memphis ; when they came before him, he asked them why the Egyptians behaved so at the moment he returned with so many of his army lost, though they had done nothing like it when he was before at Memphis . The rulers told him that a god, wont to appear after long intervals of time, had now appeared to them; and that all Egypt rejoiced and made holiday whenever he so appeared. At this Cambyses said that they lied, and he punished them with death for their lie. ^3.28 Having put them to death, he next summoned the priests before him. When they gave him the same account, he said that if a tame god had come to the Egyptians he would know it; and with no more words he bade the priests bring Apis. So they went to fetch and bring him. This Apis, or Epaphus, is a calf born of a cow that can never conceive again. By what the Egyptians say, the cow is made pregt by a light from heaven, and thereafter gives birth to Apis. The marks of this calf called Apis are these: he is black, and has on his forehead a three-cornered white spot, and the likeness of an eagle on his back; the hairs of the tail are double, and there is a knot under the tongue. " ^3.29 When the priests led Apis in, Cambyses—for he was all but mad—drew his dagger and, meaning to stab the calf in the belly, stuck the thigh; then laughing he said to the priests: “Simpletons, are these your gods, creatures of flesh and blood that can feel weapons of iron? That is a god worthy of the Egyptians. But for you, you shall suffer for making me your laughing-stock.” So saying he bade those, whose business it was, to scourge the priests well, and to kill any other Egyptian whom they found holiday-making. So the Egyptian festival ended, and the priests were punished, and Apis lay in the temple and died of the wound in the thigh. When he was dead of the wound, the priests buried him without Cambyses knowledge.",
^3.124 Polycrates then prepared to visit Oroetes, despite the strong dissuasion of his diviners and friends, and a vision seen by his daughter in a dream; she dreamt that she saw her father in the air overhead being washed by Zeus and anointed by Helios; after this vision she used all means to persuade him not to go on this journey to Oroetes; even as he went to his fifty-oared ship she prophesied evil for him. When Polycrates threatened her that if he came back safe, she would long remain unmarried, she answered with a prayer that his threat might be fulfilled: for she would rather, she said, long remain unmarried than lose her father. "
^3.137 The Persians sailed from Tarentum and pursued Democedes to Croton, where they found him in the marketplace and tried to seize him. Some Crotoniats, who feared the Persian power, would have given him up; but others resisted and beat the Persians with their sticks. “Men of Croton, watch what you do,” said the Persians; “you are harboring an escaped slave of the Kings. How do you think King Darius will like this insolence? What good will it do you if he gets away from us? What city will we attack first here? Which will we try to enslave first?” But the men of Croton paid no attention to them; so the Persians lost Democedes and the galley with which they had come, and sailed back for Asia, making no attempt to visit and learn of the further parts of Hellas now that their guide was taken from them. But Democedes gave them a message as they were setting sail; they should tell Darius, he said, that Democedes was engaged to the daughter of Milon. For Darius held the name of Milon the wrestler in great honor; and, to my thinking, Democedes sought this match and paid a great sum for it to show Darius that he was a man of influence in his own country as well as in Persia .",
^4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle (this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise.
^4.46 Nowhere are men so ignorant as in the lands by the Euxine Pontus (excluding the Scythian nation) into which Darius led his army. For we cannot show that any nation within the region of the Pontus has any cleverness, nor do we know of (overlooking the Scythian nation and Anacharsis) any notable man born there. But the Scythian race has made the cleverest discovery that we know in what is the most important of all human affairs; I do not praise the Scythians in all respects, but in this, the most important: that they have contrived that no one who attacks them can escape, and no one can catch them if they do not want to be found. For when men have no established cities or forts, but are all nomads and mounted archers, not living by tilling the soil but by raising cattle and carrying their dwellings on wagons, how can they not be invincible and unapproachable?
^5.56 Now this was the vision which Hipparchus saw in a dream: in the night before the

^62b καὶ γὰρ ἂν δόξειεν, ἔφη ὁ Σωκράτης, οὕτω γ’ εἶναι ἄλογον: οὐ μέντοι ἀλλ’ ἴσως γ’ ἔχει τινὰ λόγον. ὁ μὲν οὖν ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδ’ ἀποδιδράσκειν, μέγας τέ τίς μοι φαίνεται καὶ οὐ ῥᾴδιος διιδεῖν: οὐ μέντοι ἀλλὰ τόδε γέ μοι δοκεῖ, ὦ Κέβης, εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημάτων τοῖς θεοῖς εἶναι. ἢ σοὶ οὐ δοκεῖ οὕτως; ἔμοιγε, φησὶν ὁ Κέβης . ^67b αὐτῶν πᾶν τὸ εἰλικρινές, τοῦτο δ’ ἐστὶν ἴσως τὸ ἀληθές: μὴ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν ᾖ. τοιαῦτα οἶμαι, ὦ Σιμμία, ἀναγκαῖον εἶναι πρὸς ἀλλήλους λέγειν τε καὶ δοξάζειν πάντας τοὺς ὀρθῶς φιλομαθεῖς. ἢ οὐ δοκεῖ σοι οὕτως; ^67d ἔπειτα μόνην καθ’ αὑτήν, ἐκλυομένην ὥσπερ ἐκ δεσμῶν ἐκ τοῦ σώματος; πάνυ μὲν οὖν, ἔφη. οὐκοῦν τοῦτό γε θάνατος ὀνομάζεται, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος; unit="para"/παντάπασί γε, ἦ δ’ ὅς. /λύειν δέ γε αὐτήν, ὥς φαμεν, προθυμοῦνται ἀεὶ μάλιστα καὶ μόνοι οἱ φιλοσοφοῦντες ὀρθῶς, καὶ τὸ μελέτημα αὐτὸ τοῦτό ἐστιν τῶν φιλοσόφων, λύσις καὶ χωρισμὸς ψυχῆς ἀπὸ σώματος: ἢ οὔ; unit="para"/φαίνεται. οὐκοῦν, ὅπερ ἐν ἀρχῇ ἔλεγον, γελοῖον ἂν εἴη ἄνδρα,

^62b but perhaps there is some reason in it. Now the doctrine that is taught in secret about this matter, that we men are in a kind of prison and must not set ourselves free or run away, seems to me to be weighty and not easy to understand. But this at least, Cebes, I do believe is sound, that the gods are our guardians and that we men are one of the chattels of the gods. Do you not believe this? Yes, said Cebes,
^67b and that is, perhaps, the truth. For it cannot be that the impure attain the pure. Such words as these, I think, Simmias, all who are rightly lovers of knowledge must say to each other and such must be their thoughts. Do you not agree? Most assuredly, Socrates. Then, said Socrates, if this is true, my friend, I have great hopes that when I reach the place to which I am going, I shall there, if anywhere, attain fully to that which has been my chief object in my past life, so that the journey which is now,
^67d and hereafter, alone by itself, freed from the body as from fetters? Certainly, said he. Well, then, this is what we call death, is it not, a release and separation from the body? Exactly so, said he. But, as we hold, the true philosophers and they alone are always most eager to release the soul, and just this—the release and separation of the soul from the body—is their study, is it not? Obviously. Then, as I said in the beginning, it would be absurd if a man who had been all his life fitting himself to live as nearly,

^245a τῶν παρόντων κακῶν εὑρομένη. ΣΩ. τρίτη δὲ ἀπὸ Μουσῶν κατοκωχή τε καὶ μανία, λαβοῦσα ἁπαλὴν καὶ ἄβατον ψυχήν, ἐγείρουσα καὶ ἐκβακχεύουσα κατά τε ᾠδὰς καὶ κατὰ τὴν ἄλλην ποίησιν, μυρία τῶν παλαιῶν ἔργα κοσμοῦσα τοὺς ἐπιγιγνομένους παιδεύει· ὃς δʼ ἂν ἄνευ μανίας Μουσῶν ἐπὶ ποιητικὰς θύρας ἀφίκηται, πεισθεὶς ὡς ἄρα ἐκ τέχνης ἱκανὸς ποιητὴς ἐσόμενος, ἀτελὴς αὐτός τε καὶ ἡ ποίησις ὑπὸ τῆς τῶν μαινομένων ἡ τοῦ σωφρονοῦντος ἠφανίσθη. ^247c νώτῳ, στάσας δὲ αὐτὰς περιάγει ἡ περιφορά, αἱ δὲ θεωροῦσι τὰ ἔξω τοῦ οὐρανοῦ. ^247d τὸν τόπον. ἅτʼ οὖν θεοῦ διάνοια νῷ τε καὶ ἐπιστήμῃ ἀκηράτῳ τρεφομένη, καὶ ἁπάσης ψυχῆς ὅσῃ ἂν μέλῃ τὸ προσῆκον δέξασθαι, ἰδοῦσα διὰ χρόνου τὸ ὂν ἀγαπᾷ τε καὶ θεωροῦσα τἀληθῆ τρέφεται καὶ εὐπαθεῖ, ἕως ἂν κύκλῳ ἡ περιφορὰ εἰς ταὐτὸν περιενέγκῃ. ἐν δὲ τῇ περιόδῳ καθορᾷ μὲν αὐτὴν δικαιοσύνην, καθορᾷ δὲ σωφροσύνην, καθορᾷ δὲ ἐπιστήμην, οὐχ ᾗ γένεσις πρόσεστιν, οὐδʼ ἥ ἐστίν που ἑτέρα, ^248c λειμῶνος τυγχάνει οὖσα, ἥ τε τοῦ πτεροῦ φύσις, ᾧ ψυχὴ κουφίζεται, τούτῳ τρέφεται. θεσμός τε Ἀδραστείας ὅδε. ἥτις ἂν ψυχὴ θεῷ συνοπαδὸς γενομένη κατίδῃ τι τῶν ἀληθῶν, μέχρι τε τῆς ἑτέρας περιόδου εἶναι ἀπήμονα, κἂν ἀεὶ τοῦτο δύνηται ποιεῖν, ἀεὶ ἀβλαβῆ εἶναι· ὅταν δὲ ἀδυνατήσασα ἐπισπέσθαι μὴ ἴδῃ, καί τινι συντυχίᾳ χρησαμένη λήθης τε καὶ κακίας πλησθεῖσα βαρυνθῇ, βαρυνθεῖσα δὲ πτερορρυήσῃ τε καὶ ἐπὶ τὴν γῆν πέσῃ, τότε νόμος ταύτην, ^264c οὕτως ἀκριβῶς διιδεῖν. ΣΩ. ἀλλὰ τόδε γε οἶμαί σε φάναι ἄν, δεῖν πάντα λόγον ὥσπερ ζῷον συνεστάναι σῶμά τι ἔχοντα αὐτὸν αὑτοῦ, ὥστε μήτε ἀκέφαλον εἶναι μήτε ἄπουν, ἀλλὰ μέσα τε ἔχειν καὶ ἄκρα, πρέποντα ἀλλήλοις καὶ τῷ ὅλῳ γεγραμμένα. ΦΑΙ. πῶς γὰρ οὔ; ΣΩ. σκέψαι τοίνυν τὸν τοῦ ἑταίρου σου λόγον εἴτε οὕτως εἴτε ἄλλως ἔχει, καὶ εὑρήσεις τοῦ ἐπιγράμματος οὐδὲν διαφέροντα, ὃ Μίδᾳ τῷ Φρυγί φασίν τινες ἐπιγεγράφθαι.

^245a ills is found. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen. All these noble results of inspired madness I can mention, and many more. Therefore let us not be afraid on that point, and let no one disturb and frighten us by saying that the reasonable friend should be preferred to him who is in a frenzy. Let him show in addition that love is not sent from heaven for the advantage of lover and beloved alike, and we will grant him the prize of victory. We, on our part, must prove that such madness is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise. First, then, we must learn the truth about the soul divine and human by observing how it acts and is acted upon. And the beginning of our proof is as follows: Every soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also the source and beginning of motion for all other things which have motion. But the beginning is ungenerated. For everything that is generated must be generated from a beginning, but the beginning is not generated from anything; for if the beginning were generated from anything, it would not be generated from a beginning. And since it is ungenerated, it must be also indestructible; for if the beginning were destroyed, it could never be generated from anything nor anything else from it, since all things must be generated from a beginning. Thus that which moves itself must be the beginning of motion. And this can be neither destroyed nor generated, otherwise all the heavens and all generation must fall in ruin and stop and never again have any source of motion or origin. But since that which is moved by itself has been seen to be immortal, one who says that this self-motion is the essence and the very idea of the soul, will not be disgraced. For every body which derives motion from without is soulless, but that which has its motion within itself has a soul, since that is the nature of the soul; but if this is true, -
^247c pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region,
^247d and is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds absolute justice, temperance, and knowledge, not such knowledge as has a beginning and varies as it is associated with one,
^248c on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul,
^264c Phaedrus. You flatter me in thinking that I can discern his motives so accurately. Socrates. But I do think you will agree to this, that every discourse must be organized, like a living being, with a body of its own, as it were, so as not to be headless or footless, but to have a middle and members, composed in fitting relation to each other and to the whole. Phaedrus. Certainly. Socrates. See then whether this is the case with your friend’s discourse, or not. You will find,

^31b οὖν τόδε κατὰ τὴν μόνωσιν ὅμοιον ᾖ τῷ παντελεῖ ζῴῳ, διὰ ταῦτα οὔτε δύο οὔτʼ ἀπείρους ἐποίησεν ὁ ποιῶν κόσμους, ἀλλʼ εἷς ὅδε μονογενὴς οὐρανὸς γεγονὼς ἔστιν καὶ ἔτʼ ἔσται. ^35b μειγνὺς δὲ μετὰ τῆς οὐσίας καὶ ἐκ τριῶν ποιησάμενος ἕν, πάλιν ὅλον τοῦτο μοίρας ὅσας προσῆκεν διένειμεν, ἑκάστην δὲ ἔκ τε ταὐτοῦ καὶ θατέρου καὶ τῆς οὐσίας μεμειγμένην. ἤρχετο δὲ διαιρεῖν ὧδε. μίαν ἀφεῖλεν τὸ πρῶτον ἀπὸ παντὸς μοῖραν, μετὰ δὲ ταύτην ἀφῄρει διπλασίαν ταύτης, τὴν δʼ αὖ τρίτην ἡμιολίαν μὲν τῆς δευτέρας, τριπλασίαν δὲ τῆς πρώτης, τετάρτην δὲ τῆς δευτέρας διπλῆν, πέμπτην δὲ τριπλῆν τῆς,

^31b Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven, unique of its kind.
^35b And when with the aid of Being He had mixed them, and had made of them one out of three, straightway He began to distribute the whole thereof into so many portions as was meet; and each portion was a mixture of the Same, of the Other, and of Being. And He began making the division thus: First He took one portion from the whole; then He took a portion double of this; then a third portion, half as much again as the second portion, that is, three times as much as the first; he fourth portion He took was twice as much as the second; the fifth three times as much as the third;

⁶⁸³ uits one who will in turn become a friend. Similarly to a friend I would wish to give only so much help and service as suits him who will not forever remain friendly. For the masses regard the haven of comradeship as treacherous. But concerning these things it will be well. You, wife,

^2.52.4 νόμοι τε πάντες ξυνεταράχθησαν οἷς ἐχρῶντο πρότερον περὶ τὰς ταφάς, ἔθαπτον δὲ ὡς ἕκαστος ἐδύνατο. καὶ πολλοὶ ἐς ἀναισχύντους θήκας ἐτράποντο σπάνει τῶν ἐπιτηδείων διὰ τὸ συχνοὺς ἤδη προτεθνάναι σφίσιν: ἐπὶ πυρὰς γὰρ ἀλλοτρίας φθάσαντες τοὺς νήσαντας οἱ μὲν ἐπιθέντες τὸν ἑαυτῶν νεκρὸν ὑφῆπτον, οἱ δὲ καιομένου ἄλλου ἐπιβαλόντες ἄνωθεν ὃν φέροιεν ἀπῇσαν.

" ^2.52.4 All the burial rites before in use were entirely upset, and they buried the bodies as best they could. Many from want of the proper appliances, through so many of their friends having died already, had recourse to the most shameless sepultures: sometimes getting the start of those who had raised a pile, they threw their own dead body upon the strangers pyre and ignited it; sometimes they tossed the corpse which they were carrying on the top of another that was burning, and so went off."

^1.23 After the purifying sacrifice has been carried round“It was custom at Athens to purify the ecclesia, the theatres, and the gatherings of the people in general by the sacrifice of very small pigs, which they named kaqa/rsia.”—Harpocration and the herald has offered the traditional prayers, the presiding officers are commanded to declare to be next in order the discussion of matters pertaining to the national religion, the reception of heralds and ambassadors, and the discussion of secular matters.The above interpretation is confirmed by Aristot. Const. Ath. 43.1.29 f. where we find the same phraseology, evidently that of the law itself. Heralds, whose person was inviolate even in time of war, were often sent to carry messages from one state to another. They frequently prepared the way for negotiations to be conducted by ambassadors, appointed for the special occasion. The herald then asks, “Who of those above fifty years of age wishes to address the assembly?” When all these have spoken, he then invites any other Athenian to speak who wishes (provided such privileges belongs to him).That is, any citizen who is not disqualified by some loss of civic privilege inflicted as a penalty. Aeschines has in mind the fact that a man like Timarchus would not have the privilege.

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^7.3 became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,
^8.1 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,
^93.6 And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.

^1.936 ἔστι δέ τις αἰπεῖα Προποντίδος ἔνδοθι νῆσος <, ^1.961 τοὺς δʼ ἄμυδις φιλότητι Δολίονες ἠδὲ καὶ αὐτὸς <, ^1.989 Γηγενέες δʼ ἑτέρωθεν ἀπʼ οὔρεος ἀίξαντες <, ^1.1012 ἥρωες δʼ, ὅτε δή σφιν ἀταρβὴς ἔπλετʼ ἄεθλος, <, ^1.1079 ἤμαθʼ ὁμοῦ νύκτας τε δυώδεκα, τοὺς δὲ καταῦθι <, ^1.1103 ὧς φάτο· τῷ δʼ ἀσπαστὸν ἔπος γένετʼ εἰσαΐοντι. <, τυτθὸν ἀπὸ Φρυγίης πολυληίου ἠπείροιο <, εἰς ἅλα κεκλιμένη, ὅσσον τʼ ἐπιμύρεται ἰσθμὸς <, χέρσῳ ἐπιπρηνὴς καταειμένος· ἐν δέ οἱ ἀκταὶ <, ἀμφίδυμοι, κεῖνται δʼ ὑπὲρ ὕδατος Λἰσήποιο. <, ... θῆκε τέρας· ἐπεὶ οὔτι παροίτερον ὕδατι νᾶεν <, Δίνδυμον· ἀλλά σφιν τότʼ ἀνέβραχε διψάδος αὔτως <, ἐκ κορυφῆς ἄλληκτον· Ἰησονίην δʼ ἐνέπουσιν <, κεῖνο ποτὸν κρήνην περιναιέται ἄνδρες ὀπίσσω. <, καὶ τότε μὲν δαῖτʼ ἀμφὶ θεᾶς θέσαν οὔρεσιν Ἄρκτων, <, μέλποντες Ῥείην πολυπότνιαν· αὐτὰρ ἐς ἠὼ <, ληξάντων ἀνέμων νῆσον λίπον εἰρεσίῃσιν. <, κοῦρος ἐὼν ἔτι γυμνός, ἔτι πλοκάμοισι γεγηθώς. <, ἱλήκοις· αἰεί τοι, ἄναξ, ἄτμητοι ἔθειραι, <, αἰὲν ἀδήλητοι· τὼς γὰρ θέμις. οἰόθι δʼ αὐτὴ <

^1.936 There is a lofty island inside the Propontis, a short distance from the Phrygian mainland with its rich cornfields, sloping to the sea, where an isthmus in front of the mainland is flooded by the waves, so low does it lie. And the isthmus has double shores, and they lie beyond the river Aesepus, and the inhabitants round about call the island the Mount of Bears. And insolent and fierce men dwell there, Earthborn, a great marvel to the neighbours to behold; for each one has six mighty hands to lift up, two from his sturdy shoulders, and four below, fitting close to his terrible sides. And about the isthmus and the plain the Doliones had their dwelling, and over them the son of Aeneus was king, whom Aenete the daughter of goodly Eusorus bare. But these men the Earthborn monsters, fearful though they were, in nowise harried, owing to the protection of Poseidon; for from him had the Doliones first sprung. Thither Argo pressed on, driven by the winds of Thrace, and the Fair haven received her as she sped. There they cast away their small anchor-stone by the advice of Tiphys and left it beneath a fountain, the fountain of Artacie; and they took another meet for their purpose, a heavy one; but the first, according to the oracle of the Far-Darter, the sons of Neleus, Ionians in after days, laid to be a sacred stone, as was right, in the sanctuary of Jasonian Athena. " ^1.961 Now the Doliones and Cyzicus himself all came together to meet them with friendliness, and when they knew of the quest and their lineage welcomed them with hospitality, and persuaded them to row further and to fasten their ships hawsers at the city harbour. Here they built an altar to Ecbasian Apollo and set it up on the beach, and gave heed to sacrifices. And the king of his own bounty gave them sweet wine and sheep in their need; for he had heard a report that whenever a godlike band of heroes should come, straightway he should meet it with gentle words and should have no thought of war. As with Jason, the soft down was just blooming on his chin, nor yet had it been his lot to rejoice in children, but still in his palace his wife was untouched by the pangs of child-birth, the daughter of Percosian Merops, fair-haired Cleite, whom lately by priceless gifts he had brought from her fathers home from the mainland opposite. But even so he left his chamber and bridal bed and prepared a banquet among the strangers, casting all fears from his heart. And they questioned one another in turn. of them would he learn the end of their voyage and the injunctions of Pelias; while they enquired about the cities of the people round and all the gulf of the wide Propontis; but further he could not tell them for all their desire to learn. In the morning they climbed mighty Dindymum that they might themselves behold the various paths of that sea; and they brought their ship from its former anchorage to the harbour, Chytus; and the path they trod is named the path of Jason.", ^1.989 But the Earthborn men on the other side rushed down from the mountain and with crags below blocked up the mouth of vast Chytus towards the sea, like men lying in wait for a wild beast within. But there Heracles had been left behind with the younger heroes and he quickly bent his back-springing bow against the monsters and brought them to earth one after another; and they in their turn raised huge ragged rocks and hurled them. For these dread monsters too, I ween, the goddess Hera, bride of Zeus, had nurtured to be a trial for Heracles. And therewithal came the rest of the martial heroes returning to meet the foe before they reached the height of outlook, and they fell to the slaughter of the Earthborn, receiving them with arrows and spears until they slew them all as they rushed fiercely to battle. And as when woodcutters cast in rows upon the beach long trees just hewn down by their axes, in order that, once sodden with brine, they may receive the strong bolts; so these monsters at the entrance of the foam-fringed harbour lay stretched one after another, some in heaps bending their heads and breasts into the salt waves with their limbs spread out above on the land; others again were resting their heads on the sand of the shore and their feet in the deep water, both alike a prey to birds and fishes at once. " ^1.1012 But the heroes, when the contest was ended without fear, loosed the ships hawsers to the breath of the wind and pressed on through the sea-swell. And the ship sped on under sail all day; but when night came the rushing wind did not hold steadfast, but contrary blasts caught them and held them back till they again approached the hospitable Doliones. And they stepped ashore that same night; and the rock is still called the Sacred Rock round which they threw the ships hawsers in their haste. Nor did anyone note with care that it was the same island; nor in the night did the Doliones clearly perceive that the heroes were returning; but they deemed that Pelasgian war-men of the Macrians had landed. Therefore they donned their armour and raised their hands against them. And with clashing of ashen spears and shields they fell on each other, like the swift rush of fire which falls on dry brushwood and rears its crest; and the din of battle, terrible and furious, fell upon the people of the Doliones. Nor was the king to escape his fate and return home from battle to his bridal chamber and bed. But Aesons son leapt upon him as he turned to face him, and smote him in the middle of the breast, and the bone was shattered round the spear; he rolled forward in the sand and filled up the measure of his fate. For that no mortal may escape; but on every side a wide snare encompasses us. And so, when he thought that he had escaped bitter death from the chiefs, fate entangled him that very night in her toils while battling with them; and many champions withal were slain; Heracles killed Telecles and Megabrontes, and Acastus slew Sphodris; and Peleus slew Zelus and Gephyrus swift in war. Telamon of the strong spear slew Basileus. And Idas slew Promeus, and Clytius Hyacinthus, and the two sons of Tyndareus slew Megalossaces and Phlogius. And after them the son of Oineus slew bold Itomeneus, and Artaceus, leader of men; all of whom the inhabitants still honour with the worship due to heroes. And the rest gave way and fled in terror just as doves fly in terror before swift-winged hawks. And with a din they rustled in a body to the gates; and quickly the city was filled with loud cries at the turning of the dolorous fight. But at dawn both sides perceived the fatal and cureless error; and bitter grief seized the Minyan heroes when they saw before them son of Aeneus fallen in the midst of dust and blood. And for three whole days they lamented and rent their hair, they and the Doliones. Then three times round his tomb they paced in armour of bronze and performed funeral rites and celebrated games, as was meet, upon the meadow-plain, where even now rises the mound of his grave to be seen by men of a later day. No, nor was his bride Cleite left behind her dead husband, but to crown the ill she wrought an ill yet more awful, when she clasped a noose round her neck. Her death even the nymphs of the grove bewailed; and of all the tears for her that they shed to earth from their eyes the goddesses made a fountain, which they call Cleite, the illustrious name of the hapless maid. Most terrible came that day from Zeus upon the Doliones, women and men; for no one of them dared even to taste food, nor for a long time by reason of grief did they take thought for the toil of the cornmill, but they dragged on their lives eating their food as it was, untouched by fire. Here even now, when the Ionians that dwell in Cyzicus pour their yearly libations for the dead, they ever grind the meal for the sacrificial cakes at the common mill.", ^1.1079 After this, fierce tempests arose for twelve days and nights together and kept them there from sailing. But in the next night the rest of the chieftains, overcome by sleep, were resting during the latest period of the night, while Acastus and Mopsus the son of Ampycus kept guard over their deep slumbers. And above the golden head of Aesons son there hovered a halcyon prophesying with shrill voice the ceasing of the stormy winds; and Mopsus heard and understood the cry of the bird of the shore, fraught with good omen. And some god made it turn aside, and flying aloft it settled upon the stern-ornament of the ship. And the seer touched Jason as he lay wrapped in soft sheepskins and woke him at once, and thus spake: "Son of Aeson, thou must climb to this temple on rugged Dindymum and propitiate the mother of all the blessed gods on her fair throne, and the stormy blasts shall cease. For such was the voice I heard but now from the halcyon, bird of the sea, which, as it flew above thee in thy slumber, told me all. For by her power the winds and the sea and all the earth below and the snowy seat of Olympus are complete; and to her, when from the mountains she ascends the mighty heaven, Zeus himself, the son of Cronos, gives place. In like manner the rest of the immortal blessed ones reverence the dread goddess.", " ^1.1103 Thus he spake, and his words were welcome to Jasons ear. And he arose from his bed with joy and woke all his comrades hurriedly and told them the prophecy of Mopsus the son of Ampycus. And quickly the younger men drove oxen from their stalls and began to lead them to the mountains lofty summit. And they loosed the hawsers from the sacred rock and rowed to the Thracian harbour; and the heroes climbed the mountain, leaving a few of their comrades in the ship. And to them the Macrian heights and all the coast of Thrace opposite appeared to view close at hand. And there appeared the misty mouth of Bosporus and the Mysian hills; and on the other side the stream of the river Aesepus and the city and Nepeian plain of Adrasteia. Now there was a sturdy stump of vine that grew in the forest, a tree exceeding old; this they cut down, to be the sacred image of the mountain goddess; and Argus smoothed it skilfully, and they set it upon that rugged hill beneath a canopy of lofty oaks, which of all trees have their roots deepest. And near it they heaped an altar of small stones, and wreathed their brows with oak leaves and paid heed to sacrifice, invoking the mother of Dindymum, most venerable, dweller in Phrygia, and Titias and Cyllenus, who alone of many are called dispensers of doom and assessors of the Idaean mother, — the Idaean Dactyls of Crete, whom once the nymph Anchiale, as she grasped with both hands the land of Oaxus, bare in the Dictaean cave. And with many prayers did Aesons son beseech the goddess to turn aside the stormy blasts as he poured libations on the blazing sacrifice; and at the same time by command of Orpheus the youths trod a measure dancing in full armour, and clashed with their swords on their shields, so that the ill-omened cry might be lost in the air the wail which the people were still sending up in grief for their king. Hence from that time forward the Phrygians propitiate Rhea with the wheel and the drum. And the gracious goddess, I ween, inclined her heart to pious sacrifices; and favourable signs appeared. The trees shed abundant fruit, and round their feet the earth of its own accord put forth flowers from the tender grass. And the beasts of the wild wood left their lairs and thickets and came up fawning on them with their tails. And she caused yet another marvel; for hitherto there was no flow of water on Dindymum, but then for them an unceasing stream gushed forth from the thirsty peak just as it was, and the dwellers around in after times called that stream, the spring of Jason. And then they made a feast in honour of the goddess on the Mount of Bears, singing the praises of Rhea most venerable; but at dawn the winds had ceased and they rowed away from the island.",

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^2.98 First, let us examine the earth, whose situation is in the middle of the universe, solid, round, and conglobular by its natural tendency; clothed with flowers, herbs, trees, and fruits; the whole in multitudes incredible, and with a variety suitable to every taste: let us consider the ever-cool and running springs, the clear waters of the rivers, the verdure of their banks, the hollow depths of caves, the cragginess of rocks, the heights of impending mountains, and the boundless extent of plains, the hidden veins of gold and silver, and the infinite quarries of marble. What and how various are the kinds of animals, tame or wild? The flights and notes of birds? How do the beasts live in the fields and in the forests? What shall I say of men, who, being appointed, as we may say, to cultivate the earth, do not suffer its fertility to be choked with weeds, nor the ferocity of beasts to make it desolate; who, by the houses and cities which they build, adorn the fields, the isles, and the shores? If we could view these objects with the naked eye, as we can by the contemplation of the mind, nobody, at such a sight, would doubt there was a divine intelligence. But how beautiful is the sea! How pleasant to see the extent of it! What a multitude and variety of islands! How delightful are the coasts! What numbers and what diversity of inhabitants does it contain; some within the bosom of it, some floating on the surface, and others by their shells cleaving to the rocks! While the sea itself, approaching to the land, sports so closely to its shores that those two elements appear to be but one. ^2.99 Think of all the various species of animals, both tame and wild! think of the flights and songs of birds! of the pastures filled with cattle, and the teeming life of the woodlands! Then why need I speak of the race of men? who are as it were the appointed tillers of the soil, and who suffer it not to become a savage haunt of monstrous beasts of prey nor a barren waste of thickets and brambles, and whose industry diversifies and adorns the lands and islands and coasts with houses and cities. Could we but behold these things with our eyes as we can picture them in our minds, no one taking in the whole earth at one view could doubt the divine reason. ^2.100 Then how great is the beauty of the sea! how glorious the aspect of its vast expanse! him many and how diverse its islands! how lovely the scenery of its coasts and shores! how numerous and how different the species of marine animals, some dwelling in the depths, some floating and swimming on the surface, some clinging in their own shells to the rocks! And the sea itself, yearning for the earth, sports against her shores in such a fashion that the two elements appear to be fused into one.

^3.27 וּמִתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּא סִגְנַיָּא וּפַחֲוָתָא וְהַדָּבְרֵי מַלְכָּא חָזַיִן לְגֻבְרַיָּא אִלֵּךְ דִּי לָא־שְׁלֵט נוּרָא בְּגֶשְׁמְהוֹן וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְסָרְבָּלֵיהוֹן לָא שְׁנוֹ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן׃, ^7.13 חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃

^3.27 And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their cloaks changed, nor had the smell of fire passed on them.
^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.

" ^1.10 Those in Jerusalem and those in Judea and the senate and Judas,To Aristobulus, who is of the family of the anointed priests, teacher of Ptolemy the king, and to the Jews in Egypt,Greeting, and good health."

"
⁶¹ of Helicon-hill, O Thou that be,Haunter, Urania s progeny,Who hurriest soft virginity,To man, 0 Hymenaeus Hymen,0 Hymen Hymenaeus.About thy temples bind the bloom,of Marjoram flowret scented sweet;Take flamey veil: glad hither come,Come hither borne by snow-hued feet,Wearing the saffrond sock.And, roused by day of joyful cheer,Carolling nuptial lays and chaunts,With voice as silver ringing clear,Beat ground with feet, while brandisht flaunts,Thy hand the piney torch.For Vinia comes by Manlius wood,As Venus on th Idalian crest,Before the Phrygian judge she stood,And now with blessed omens blest,The maid is here to wed.A maiden shining bright of blee,As Myrtle branchlet Asia bred,Which Hamadryad deity,As toy for joyance aye befed,With humour of the dew.Then hither come thou, hieing lief,Awhile to leave th Aonian cave,Where neath the rocky Thespian cliff,Nymph Aganippe loves to lave,In cooly waves outpoured.And call the house-bride, homewards bring,Maid yearning for new married fere,Her mind with fondness manacling,As the tough ivy here and there,Errant the tree enwinds.And likewise ye, clean virginal,Maidens, to whom shall haps befall,Like day, in measure join ye all,Singing, 0 Hymenaeus Hymen,0 Hymen Hymenaeus.That with more will-full will a-hearing,The call to office due, he would,Turn footsteps hither, here appearing,Guide to good Venus , and the good,Lover conjoining strait.What God than other Godheads more,Must love-sick wights for aid implore?Whose Godhead foremost shall adore,Mankind? 0 Hymenaeus Hymen,O Hymen Hymenaeus.Thee for his own the trembling sire,Invokes, thee Virgins ever sue,Who laps of zone to loose aspire,And thee the bashful bridegrooms woo,With ears that long to hear.Thou to the hand of love-fierce swain,Deliverest maiden fair and fain,From mothers fondling bosom taen,Perforce, 0 Hymenaeus Hymen,0 Hymen Hymenaeus.Thou lacking, Venus neer avails—,While Fame approves for honesty—,Love-joys to lavish: neer she fails,Thou willing:—with such Deity,Whoeer shall dare compare?Thou wanting, never son and heir,The Hearth can bear, nor parents be,By issue girt, yet can it bear,Thou willing:—with such Deity,Whoeer shall dare compare?An lack a land thy sacring rite,The perfect rule we neer shall see,Reach Earths far bourne; yet such we sight,Thou willing:—with such Deity,Whoeer shall dare compare?Your folds ye gateways wide-ope swing!The maiden comes. Seest not the sheen,of links their splendent tresses fling?Let shame retard the modest mien.Who more she hears us weeps the more,That needs she must advance.Cease raining tear-drops! not for thee,Aurunculeia, risk we deem,That fairer femininety,Clear day outdawned from Ocean stream,Shall ever more behold.Such in the many-tinted bower,of rich mans garden passing gay,Upstands the hyacinthine flower.But thou delayest, wanes the day:“Prithee, come forth new Bride.”,Prithee, come forth new Bride! methinks,Drawing in sight, the talk we hold,Thou haply hearest. See the Links!How shake their locks begilt with gold:Prithee, new Bride come forth.Not lightly given thy mate to ill,Joys and adulterous delights,Foul fleshly pleasures seeking still,Shall ever choose he lie o nights,Far from thy tender paps.But as with pliant shoots the vine,Round nearest tree-trunk winds her way,He shall be ever twined in thine,Embraces:— yet, lo! wanes the day:Prithee, come forth new Bride!Couchlet which to me and all,With bright white bedstead foot.What joys the lord of thee betide!What love-liesse on vaguing way,0 nights! What sweets in morning tide,For thee be stored! Yet wanes the day:Prithee, come forth fresh Bride!Your lighted links, 0 boys, wave high:I see the flamey veil draw nigh:Hie, sing in merry mode and cry,"0 Hymen Hymenaeus io,0 Hymen Hymenaeus!",Lest longer mute tongue stays that joys,In festal jest, from Fescennine,Nor yet denay their nuts to boys,He-Concubine! who learns in fine,His lordlings love is fled.Throw nuts to boys thou idle all,He-Concubine! wast fain full long,With nuts to play: now pleased as thrall,Be thou to swell Talasios throng:He-Concubine throw nuts.Wont thou at peasant-girls to jape,He-whore! Thy Lords delight the while:Now shall hair-curling chattel scrape,Thy cheeks: poor wretch, ah! poor and vile:—,He-Concubine, throw nuts.Tis said from smooth-faced ingle train,(Anointed bridegroom!) hardly fain,Hast eer refrained; now do refrain!O Hymen Hymenaeus io,O Hymen Hymenaeus!We know that naught save licit rites,Be known to thee, but wedded wights,No more deem lawful such delights.O Hymen Hymenaeus io,O Hymen Hymenaeus.Thou too, 0 Bride, whatever dare,Thy groom, of coy rebuff beware,Lest he to find elsewhither fare.O Hymen Hymenaeus io,O Hymen Hymenaeus.Lo! here the house of high degree,Thy husbands puissant home to be,Which ever shall obey thy gree.O Hymen Hymenaeus io,O Hymen Hymenaeus!Till Time betide when eld the hoar,Thy head and temples trembling oer,Make nod to all things evermore.O Hymen Hymenaeus io,0 Hymen Hymenaeus.Oerstep with omen meetest meet,The threshold-stone thy golden feet,Up, past the polisht panels fleet.O Hymen Hymenaeus io,O Hymen Hymerneus.Within bestrewn thy bridegroom see,On couch of Tyrian cramoisy,All imminent awaiting thee.O Hymen Hymenaeus io,O Hymen Hymenaeus.For in his breast not less than thine,Burn high the flames that deepest shrine,Yet his the lowe far deeper lien.O Hymen Hymemeus io,O Hymen Hymenaeus.Let fall the maids soft arms, thou fair,Boy purple-hemd: now be thy care,Her bridegrooms couch she seek and share.O Hymen Hymenaeus io,0 Hymen Hymenaeus.Ye wives time-tried to husbands wed,Well-known for chastity inbred,Dispose the virginette a-bed.O Hymen Hymenaeus io,0 Hymen Hymenaeus.Groom, now tis meet thou hither pace,With bride in genial bed to blend,For sheenly shines her flowery face,Where the white chamomiles contend,With poppies blushing red.Yet bridegroom (So may Godhead deign,Help me!) nowise in humbler way,Art fair, nor Venus shall disdain,Thy charms, but look! how wanes the day:Forward, nor loiter more!No longer loitering makest thou,Now comest thou. May Venus good,Aid thee when frankly takest thou,Thy wishes won, nor true Love wood,Thou carest to conceal.of Africs wolds and wilds each grain,Or constellations glistening,First reckon he that of the twain,To count alone were fain to bring,The many thousand joys.Play as ye please: soon prove ye deft,At babying babes,—twere ill designd,A name thus ancient should be left,Heirless, but issue like of kind,Engendered aye should be.A wee Torquaitus fain Id see,Encradled on his mothers breast,Put forth his tender puds while he,Smiles to his sire with sweetest gest,And liplets half apart.Let son like fathers semblance show,( Manlius !) so with easy guess,All know him where his sire they know,And still his face and form express,His mothers honest love.Approve shall fair approof his birth,From mothers seed-stock generous,As rarest fame of mothers worth,Unique exalts Telemachus,Penelopes own son.Fast close the door-leaves, virgin band:Enow weve played. But ye the fair,New-wedded twain live happy, and,Functions of lusty married pair,Exercise sans surcease. ⁶² Vesper is here, O youths, rise all; for Vesper Olympus,Scales and in fine enfires what lights so long were expected!Time tis now to arise, now leave we tables rich laden,Now shall the Virgin come; now chaunt we the Hymenaeus.Hymen O Hymenaeus: Hymen here, O Hymenaeus! Damsels,View ye the Youths, O Maids unwed? Then rise to withstand them:Doubtless the night-fraught Star displays his splendour Oetean.Sooth tis so; dye sight how Speedily sprang they to warfare?Nor for a naught up-sprang: theyll Sing what need we to conquer.Hymen O Hymenaeus: Hymen here, O Hymenaeus! Youths,Nowise easy the palm for us (Companions!) be profferd,Lo! now the maidens muse and meditate matter of forethought,Nor meditate they in vain; they muse a humorous something.Yet naught wonder it is, their sprites be wholly in labour.We bear divided thought one way and hearing in other:Vanquisht by right we must be, since Victory loveth the heedful.Therefore at least dye turn your minds the task to consider,Soon shall begin their say whose countersay shall befit you.Hymen O Hymenaeus: Hymen here, O Hymenaeus! Damsels,Hesperus ! say what flame more cruel in Heaven be fanned?Thou who the girl perforce canst tear from a mothers embraces,Tear from a parents clasp her child despite of her clinging,And upon love-hot youth bestowest her chastest of maidenhoods!What shall the foeman deal more cruel to city becaptured?Hymen O Hymenaeus, Hymen here, O Hymenaeus! Youths,Hesperus ! say what flame more gladsome in Heavens be shining?Thou whose light makes sure long-pledged connubial promise,Plighted erewhile by men and erstwhile plighted by parents.Yet to be neer fulfilled before thy fires ardours have risen!What better boon can the gods bestow than hour so desirèd?Hymen O Hymenaeus, Hymen here, O Hymenaeus! Damsels,Hesperus ! one of ourselves (Companions!) carried elsewhither,>Hymen O Hymenaeus, Hymen here, O Hymenaeus! Youths,For at thy coming in sight a guard is constantly watching.Hidden onights lurk thieves and these as oft as returnest,Hesper ! thou seizest them with title changed to Eous.Pleases the bevy unwed with feigned complaints to accuse thee.What if assail they whom their souls in secrecy cherish?Hymen O Hymenaeus, Hymen here, O Hymenaeus! Damsels,Een as a flowret born secluded in garden enclosed,Unto the flock unknown and neer uptorn by the ploughshare,Soothed by the zephyrs and strengthened by suns and nourisht by showers,Loves her many a youth and longs for her many a maiden:Yet from her lissome stalk when cropt that flower deflowered,Loves her never a youth nor longs for her ever a maiden:Thus while the virgin be whole, such while shes the dearling of kinsfolk;Yet no sooner is lost her bloom from body polluted,Neither to youths she is joy, nor a dearling she to the maidens.Hymen O Hymenaeus, Hymen here, O Hymenaeus! Youths,Een as an unmated vine which born in field of the barest,Never upraises head nor breeds the mellowy grape-bunch,But under weight prone-bowed that tender body a-bending,Makes she her root anon to touch her topmost of tendrils;Tends her never a hind nor tends her ever a herdsman:Yet if haply conjoined the same with elm as a husband,Tends her many a hind and tends her many a herdsman:Thus is the maid when whole, uncultured waxes she aged;But whenas union meet she wins her at ripest of seasons,More to her spouse she is dear and less shes irk to her parents.Hymen O Hymenaeus, Hymen here, O Hymenaeus! Youths and Damsels,But do thou cease to resist (O Maid!) such bridegroom opposing,Right it is not to resist whereto consigned thee a father,Father and mother of thee unto whom obedience is owing.Not is that maidenhood all thine own, but partly thy parents!Owneth thy sire one third, one third is right of thy mother,Only the third is thine: stint thee to strive with the others,Who to the stranger son have yielded their dues with a dower!Hymen O Hymenaeus: Hymen here, O Hymenaeus!", ⁶³ Oer high deep seas in speedy ship his voyage Atys sped,Until he trod the Phrygian grove with hurried eager tread,And as the gloomy tree-shorn stead, the she-gods home, he sought,There sorely stung with fiery ire and madmans vaguing thought,Share he with sharpened flint the freight wherewith his form was fraught.Then as the she-he sensed limbs were void of manly strain,And sighted freshly shed a-ground spot of ensanguined stain,Snatched she the timbrels legier load with hands as snowdrops white,Thy timbrel, Mother Cybele, the firstings of thy rite,And as her tender finger-tips on bull-back hollow rang,She rose a-grieving and her song to listening comrades sang."Up Gallae, hie together, haste for Cybeles deep grove,Hie to the Dindymnean dame, ye flocks that love to rove;The which affecting stranger steads as bound in exiles brunt,My sect pursuing led by me have nerved you to confront,The raging surge of salty sea and oceans tyrant hand,As your hate of Venus hest your manly forms unmannd,Gladden your souls, ye mistresses, with sense of error bannd.Drive from your spirits dull delay, together follow ye,To hold of Phrygian goddess, home of Phrygian Cybebe,Where loud the cymbals voice resounds with timbrel-echoes blending,And where the Phrygian piper drones grave bass from reed a-bending,Where toss their ivy-circled heads with might the Maenades,Where ply mid shrilly lullilooes the holiest mysteries,Where to fly here and there be wont the she-gods vaguing train,Thither behoves us lead the dance in quick-step hasty strain.",Soon as had Atys (bastard-she) this lay to comrades sung,The Chorus sudden lulliloos with quivering, quavering tongue,Again the nimble timbrel groans, the scooped-out cymbals clash,And up green Ida flits the Choir, with footsteps hurrying rash,Then Atys frantic, panting, raves, a-wandering, lost, insane,And leads with timbrel hent and treads the shades where shadows rain,Like heifer spurning load of yoke in yet unbroken pride;And the swift Gallae follow fain their first and fleet-foot guide.But when the home of Cybele they make with toil out-worn,Oer much, they lay them down to sleep and gifts of Ceres scorn;Till heavy slumbers seal their eyelids langourous, drooping lowly,And raving frenzy flies each brain departing softly, slowly.But when Dan Sol with radiant eyes that fire his face of gold,Surveyed white aether and solid soil and waters uncontrold,And chased with steeds sonorous-hooved the shades of lingering night,Then sleep from waking Atys fled fleeting with sudden flight,By Nymph Pasithae welcomed to palpitating breast.Thus when his frenzy raging rash was soothed to gentlest rest,Atys revolved deeds lately done, as thought from breast unfolding,And what hed lost and what he was with lucid sprite beholding,To shallows led by surging soul again the way gan take.There casting glance of weeping eyes where vasty billows brake,Sad-voiced in pitifullest lay his native land bespake."Country of me, Creatress mine, born to thee and bred,By hapless me abandoned as by thrall from lordling fled,When me to Idas groves and glades these vaguing footsteps bore,To tarry mid the snows and where lurk beasts in antres frore,And seek the deeply hidden lairs where furious ferals meet!Where, Country! whither placed must I now hold thy site and seat?Lief would these balls of eyes direct to thee their line of sight,Which for a while, a little while, would free me from despite.Must I for ever roam these groves from house and home afar?of country, parents, kith and kin (lifes boon) myself debar?Fly Forum, fly Palestra, fly the Stadium, the Gymnase?Wretch, ah poor wretch, Im doomed (my soul!) to mourn throughout my days,For what of form or figure is, which I failed to enjoy?I full-grown man, I blooming youth, I stripling, I a boy,I of Gymnasium erst the bloom, I too of oil the pride:Warm was my threshold, ever stood my gateways opening wide,My house was ever garlanded and hung with flowery freight,And couch to quit with rising sun, has ever been my fate:Now must I Cybeles she-slave, priestess of gods, be hight?I Maenad I, mere bit of self, I neutral barren wight?I spend my life-tide coucht beneath high-towering Phrygian peaks?I dwell on Idas verdant slopes mottled with snowy streaks,Where homes the forest-haunting doe, where roams the wildling boar?Now, now I rue my deed foredone, now, now it irks me sore!",Whenas from out those roseate lips these accents rapid flew,Bore them to ears divine consigned a Nuncio true and new;Then Cybele her lions twain disjoining from their yoke,The left-hand enemy of the herds a-goading thus bespoke:"Up feral fell! up, hie with him, see rage his foot-steps urge,See that his fury smite him till he seek the forest verge,He who with over-freedom fain would fly mine empery.Go, slash thy flank with lashing tail and sense the strokes of thee,Make the whole mountain to thy roar sound and resound again,And fiercely toss thy brawny neck that bears the tawny mane!",So quoth an angered Cybele, and yoke with hand untied:The feral rose in fiery wrath and self-inciting hied,A-charging, roaring through the brake with breaking paws he tore.But when he reached the humid sands where surges cream the shore,Spying soft Atys lingering near the marbled pave of sea,He springs: the terror-madded wretch back to the wood doth flee,Where for the remt of her days a bondmaids life led she.Great Goddess, Goddess Cybele, Dindymus dame divine,Far from my house and home thy wrath and wrack, dread mistress mine:Goad others on with Furys goad, others to Ire consign!

^2.129 Nec tibi directos placeat via quinque per arcus:

^2.129 thy rash request. Forsooth thou hast besought

⁵² This then is what appears to be said of these holy men; and it is indicative of a nature more remote from our knowledge than, and much superior to, that which exists in the objects of outward sense; for the sacred word appears thoroughly to investigate and to describe the different dispositions of the soul, being all of them good, the one aiming at what is good by means of instruction, the second by nature, the last by practice; for the first, who is named Abraham, is a symbol of that virtue which is derived from instruction; the intermediate Isaac is an emblem of natural virtue; the third, Jacob, of that virtue which is devoted to and derived from practice.

⁴⁸ Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasurehouse in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly. ⁴⁹ For I myself, having been initiated in the great mysteries by Moses, the friend of God, nevertheless, when subsequently I beheld Jeremiah the prophet, and learnt that he was not only initiated into the sacred mysteries, but was also a competent hierophant or expounder of them, did not hesitate to become his pupil. And he, like a man very much under the influence of inspiration, uttered an oracle in the character of God, speaking in this manner to most peaceful virtue: "Hast thou not called me as thy house, and thy father, and the husband of thy Virginity?" showing by this expression most manifestly that God is both a house, the incorporeal abode of incorporeal ideas, and the Father of all things, inasmuch as it is he who has created them; and the husband of wisdom, sowing for the race of mankind the seed of happiness in good and virgin soil. For it is fitting for God to converse with an unpolluted and untouched and pure nature, in truth and reality virgin, in a different manner from that in which we converse with such.

¹⁴⁷ For which reason I was induced a little while ago to praise the principles of those who said, "We are all one mans Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word.

⁹¹ And the power which exists in the wise man will show the same result: for when it is occupied with the affairs of the living God it is called piety and holiness: but when it employs itself upon the heaven, and the things in heaven, it is natural philosophy; and when it devotes itself to the investigation of the air, and of the different circumstances attending its variations and changes, whether taking place in the uniform yearly revolutions of the seasons, or in the partial periods of months and days, it is then called meteorology. It is called moral philosophy when it busies itself about the rectification of human morals; and this moral philosophy is divided into several subordinate species; that namely of politics, when occupied about state affairs; economy, when applied to the management of a household; when it is devoted to the subject of banquets and entertainments, it is then convivial philosophy. Again, that power which concerns itself about the government of men, is royal; that which is conversant with commands and prohibitions, is legislative. ⁹² For all these different powers the wise man of many names and many celebrities does truly contain within himself, namely, piety, holiness, natural philosophy, meteorology, moral philosophy, political knowledge, economy, royal power, legislative wisdom, and innumerable other faculties; and in every one of them he will be seen to wear one and the same appearance. XXIII. ⁹³ But now that we have discussed the four different classes of children, we must beware not to overlook this, which may be the most excellent proof of this partition and division of the chapter; for when a child is elated and puffed up by folly, his parents accuse him in this manner, saying, "This is our Son," pointing to the disobedient and stiff-necked youth; ⁹⁴ for by the demonstration "this," they show that they have other sons likewise, some of whom obey one of them, and others of whom obey them both, being well-disposed reasonings, of whom Reuben is an example; others again, who are fond of hearing and learning, of whom Simeon is a specimen, for his name, being interpreted, means "hearing;" others, people who fly to and become suppliants of God, this is the company of the Levites; others singing a song of gratitude, not so much with a loud voice as with the mind, of whom Judah is the leaders; others, who have been thought worthy of rewards and presents, on account of their voluntary acquisition of virtue through labour, like Issachar; others, persons who have abandoned the Chaldaean meteorological speculations, and passed over to the contemplation of the uncreate God, like Abraham; some, who have attained to self-taught and spontaneous virtue, like Isaac; some, full of wisdom and strength, and beloved by God, like the most perfect Moses. XXIV. " ⁹⁵ Very naturally, therefore, the sacred law commands the disobedient and contentious man--who brings contributions of evil, that is to say, who joins together and heaps up sin upon sin, great crimes on little ones, fresh guilt upon ancient, intentional upon involuntary misdeeds; and who, like a person inflamed by wine, is always intoxicated and drunk, and raging with ceaseless and unrestrained drunkenness, during the whole of his life--to be stoned; because he has drunk of the unmixed and abundant cup of folly, and because he has destroyed the injunctions of right reason, his father, and the legitimate expositions of his mothers instruction. And though he had an example of excellence and virtue in his brothers, who were approved of by his parents, he did not imitate their virtue, but, on the contrary, he thought fit to go to an additional length in his transgressions, so as to make a god of the body, and to make a god of Typhus, who is especially honoured among the Egyptians, the emblem of whom was the figure of a golden bull; around which his mad worshippers establish dances, and sing, and prelude, not with such melodies as are redolent of wine and revelry, like the sweet songs sung at feasts and entertainments, but a really melancholy and mournful lamentation, like men intoxicated, who have relaxed and quite destroyed the tone and energy of the soul.", ⁹⁶ For it is said, that when Joshua heard the people crying out he said to Moses, "There is the sound of war in the camp. And he said, It is not the voice of man beginning to exert themselves in battle, nor is it the voice of men betaking themselves to flight, but it is the voice of men beginning revelry and drunkenness that I hear: and when he came near to the camp he saw the calf and the Dances." And the enigmatical meaning, which is concealed under these figurative expressions, we will explain to the best of our ability. XXV. ⁹⁷ Our own affairs are at one time in a state of tranquillity, and at another they behave as it were with unseasonable impetuosity and loud cries; and their tranquillity is profound peace, and their condition, when in an opposite state, is interminable war; ⁹⁸ and the witness to this fact is one who has experienced its truth, and who cannot lie; for having heard the voice of the people crying out, he says to the manager and superintendent of the affairs, "There is a sound of war in the tent;" for as long as the irrational impulses were not stirred up, and had not raised any outcry in us, our minds were established with some firmness; but when they began to fill the place of the soul with all sorts of voices and sounds, calling together and awakening the passions, they created a civil sedition and war in the camp. ⁹⁹ Very naturally, for where else should there be strife, and battle, and contention, and all the other deeds of interminable war, except in the life according to the body, which he, speaking allegorically, calls the camp? This life the mind is accustomed to leave, when under the influence of God it approaches the living God, contemplating the incorporeal appearances; ¹⁰⁰ "for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI. ¹⁰¹ And he says in another passage that, "When I have gone out of the city I will stretch forth my hands unto the Lord, and the voices shall Cease." Think not here that he who is speaking is a man, a contexture, or composition, or combination of soul and body, or whatever else you may choose to call this concrete animal; but rather the purest and most unalloyed mind, which, while contained in the city of the body and of mortal life is cramped and confined, and like a man who is bound in prison confesses plainly that he is unable to relish the free air. But as soon as it has escaped from this city, then being released, as to its thoughts and imaginations, as prisoners are loosened as to their hands and feet, it will put forth its energies in their free, and emancipated, and unrestrained strength, so that the commands of the passions will be at once put an end to. ¹⁰² Are not the outcries of pleasure very loud with which she is accustomed to deliver such commands as please her? And is not the voice of appetite unwearied when she pours forth her bitter threats against those who do not serve her? And so again all the other passions have a voice of loud and varied sound. ¹⁰³ But even, if each one of the passions were to exert the ten thousand mouths and voices, and all the power of making an uproar spoken of by poets, it would not be able to perplex the ears of the perfect man, after he has already passed from them, and determined no longer to dwell in the same city with them. XXVII. ¹⁰⁴ But the sacred Scriptures agree with the man who can speak from experience, when he says that in the camp of the body all the sounds of war were heard, the tranquillity dear to peace having been driven to a distance. For he does not say that it is not such a shout of war, but that it is not such a shout as some persons think the cry of men who have conquered or who have been conquered to be, but rather such an one as would proceed from men heavy and overwhelmed with wine. ¹⁰⁵ For the expression, "It is not the voice of men beginning to exert themselves in battle," is equivalent to the words, "of men who have got the better in war," for exertion in battle is the cause of victory. Thus he represents the wise Abraham, after the destruction of the nine kings, that is, of the four passions and the five powers of the outward senses, which were all set in motion in a manner contrary to nature, preluding with a hymn of gratitude, and saying, "I will stretch forth my hand to the most high God, who made heaven and earth; that I will not take from a thread even to a shoelatchet of any thing that is Thine,", ¹⁰⁶ And he means, as it appears to me, by this expression, everything in the world, the heaven, the earth, the water, the air, and all animals, and all plants. For to every one of them, he who directs all the energies of his soul towards God, and who looks to him alone as the only source form which he can hope for advantage, may fitly say--I will take nothing that is yours; I will not receive from the sun the light of day, nor by night will I receive light from the moon or from the other stars, nor rain from the air and from the clouds, nor meat and drink from the earth and from the water, nor the power of sight from the eyes, nor the faculty of hearing from the ears, nor that of smelling from the nostrils, nor from the palate in the mouth the sense of taste, nor the faculty of speaking from the tongue, nor the power of giving and taking from the hands, nor that of approaching and of retreating from the feet, nor that of breathing from the lungs, nor that of digesting from the liver, nor from the other internal organs of the body the power of exciting the energies which belong to them, nor the yearly produce from trees and seeds; but I will look upon every thing as proceeding from the only wise God, who extends his own beneficial powers in every direction, and who by their agency benefits me. XXVIII. ¹⁰⁷ He then who can thus look upon the living God, and who thus comprehends the nature of the cause of all things, honours the things of which he is the cause in a secondary degree to himself; while at the same time he confesses their importance though without flattering them. And this confession is most just: I will receive nothing from you, but everything from God, to whom all things belong, though perhaps the benefits may be bestowed through the medium of you; for ye are instruments to minister to his everlasting graces. ¹⁰⁸ But man, who is devoid of any consideration, who is blinded as to his mind, by which alone the living God is comprehensible, does, by means of that mind, never see anything anywhere, but sees all the bodies which are in the world by his own outward senses, which he looks upon as the causes of all things which exist. ¹⁰⁹ On which account, beginning to make gods for himself, he has filled the world with images and statues, and innumerable other representations, made out of all kinds of different materials, fashioned by painters and statuaries, whom the lawgiver banished to a distance form his state, proposing both publicly and privately great rewards and surpassing honours to them, by which conduct he has brought about a contrary result to that which he intended, namely, impiety instead of religion. ¹¹⁰ For the worship of many gods in the souls of ignorant people is mere impiety; and they who deify mortal things neglect the honour due to God; who are not content with making images of the sun and of the moon to the extent of their inclination, and of all the earth, and of all the water, but they even gave beasts and plants devoid of reason a share in those honours, which belonged of right only to immortal beings. And he, reproving them, began a song of victory as has here been shown. XXIX. ...

²⁵ But think not that thus this taking away, could be by means of cutting off or separation; but it is here, as is the case in an operation effected by fire, which can light ten thousand torches, without itself being diminished the least atom, or ceasing to remain as it was before. Something like this also is the nature of knowledge. For though it has made all its pupils, and all who have become acquainted with it, learned, still it is in no degree diminished itself, but very often it even becomes improved, just as, they say, that fountains sometimes are by being drained dry; for, it is said, that they sometimes become sweeter by such a process.

⁶⁷ But the foolish man proceeds always by means of the two passions together, both anger and desire, omitting no opportunity, and discarding reason as his pilot and judge. But the man who is contrary to him has extirpated anger and desire from his nature, and has enlisted himself under divine reason as his guide; as also Moses, that faithful servant of God, did. Who, when he is offering the burnt offerings of the soul, "washes out the Belly;" that is to say, he washes out the whole seat of desires, and he takes away "the breast of the ram of the Consecration;" that is to say, that whole of the warlike disposition, that so the remainder, the better portion of the soul, the rational part, having no longer anything to draw it in a different direction or to counteract its natural impulses, may indulge its own free and noble inclinations towards everything that is beautiful;
⁸⁹ For there are some men, who, looking upon written laws as symbols of things appreciable by the intellect, have studied some things with superfluous accuracy, and have treated others with neglectful indifference; whom I should blame for their levity; for they ought to attend to both classes of things, applying themselves both to an accurate investigation of invisible things, and also to an irreproachable observance of those laws which are notorious.
⁹¹ For although the seventh day is a lesson to teach us the power which exists in the uncreated God, and also that the creature is entitled to rest from his labours, it does not follow that on that account we may abrogate the laws which are established respecting it, so as to light a fire, or till land, or carry burdens, or bring accusations, or conduct suits at law, or demand a restoration of a deposit, or exact the repayment of a debt, or do any other of the things which are usually permitted at times which are not days of festival.

¹ "Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.
¹³¹ Now he who is properly said to give any thing whatever must by all means be giving what is his own private property. And if this is true beyond controversy, then it would follow that Isaac must not have been a man, but a being synonymous with that most exquisite joy of all pleasures, namely, laughter, the adopted son of God, who gave him as a soother and cheerer to the most peace-loving souls;

¹⁵⁷ And these things are not mere fabulous inventions, in which the race of poets and sophists delights, but are rather types shadowing forth some allegorical truth, according to some mystical explanation. And any one who follows a reasonable train of conjecture, will say with great propriety, that the aforesaid serpent is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him.

⁶² In reference to which, those persons appear to me to have come to a right decision who have been initiated in the lesser mysteries before learning anything of these greater ones. "For they baked their flour which they brought out of Egypt, baking secret cakes of unleavened Bread." That is to say, they dealt with the untameable and savage passions, softening them with reason as they would knead bread; fore they did not divulge the manner of their kneading and improving it, as it was derived from some divine system of preparation; but they treasured it up in their secret stores, not being elated at the knowledge of the mystery, but yielding and being lowly as to their boasting. XVII.

^2.45 for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word.

^1.145 And these things are assigned to the priests from the possessions of each individual, but there are also often especial revenues set apart for them exceedingly suitable for the priests, which are derived from the sacrifices which are offered up; for it is commanded that two portions from two limbs of every victim shall be given to the priests, the arm from the limb on the right side, and the fat from the chest; for the one is a symbol of strength and manly vigour, and of every lawful action in giving, and taking, and acting: and the other is an emblem of human gentleness as far as the angry passions are concerned; ^1.146 for it is said that these passions have their abode in the chest, since nature has assigned them the breast for their home as the most suitable place; around which as around a garrison she has thrown, in order more effectually to secure them from being taken, a very strong fence which is called the chest, which she has made of many continuous and very strong bones, binding it firmly with nerves which cannot be broken. ^1.147 But from the victims which are sacrificed away from the altar, in order to be eaten, it is commanded that three portions should be given to the priest, an arm, and a jaw-bone, and that which is called the paunch; the arm for the reason which has been mentioned a short time ago; the jaw-bone as a first fruit of that most important of all the members of the body, namely the head, and also of uttered speech, for the stream of speech could not flow out without the motion of these jaws; for they being Agitated{19}{the Greek word here used is seioµ, and the word used for jawbone is siagoµn, which Philo appears to think may be derived from seioµ.} (and it is very likely from this, that they have derived their name, ^1.148 and the paunch is a kind of excrescence of the belly. And the belly is a kind of stable of that irrational animal the appetite, which, being irrigated by much wine-bibbing and gluttony, is continually washed with incessant provision of meat and drink, and like a swine is delighted while wallowing in the mire; in reference to which fact, a very suitable place indeed has been assigned to that intemperate and most unseemly beast, namely, the place to which all the superfluities are conveyed. ^1.149 And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state. ^1.150 Appetite therefore, being a profane, and impure, and unholy thing, is driven beyond the territories of virtue, and is banished as it ought to be; but temperance, being a pure and unblemished virtue, neglecting everything which relates to eating and drinking, and boasting itself as superior to the pleasures of the belly, may be allowed to approach the sacred altars, bringing forward as it does the excrescence of the body, as a memorial that it may be reminded to despise all insatiability and gluttony, and all those things which excite the appetites to this pitch.XXX. ^1.151 And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance,
^1.162 Or the creatures which are fit to be offered as sacrifices, some are land animals, and some are such as fly through the air. Passing over, therefore, the infinite varieties of birds, God chose only two classes out of them all, the turtledove and the pigeon; because the pigeon is by nature the most gentle of all those birds which are domesticated and gregarious, and the turtle-dove the most gentle of those which love solitude. ^1.163 Also, passing over the innumerable troops of land animals, whose very numbers it is not easy to ascertain, he selected these especially as the best--the oxen, and sheep, and goats; for these are the most gentle and the most manageable of all animals. At all events, great herds of oxen, and numerous flocks of goats and sheep, are easily driven by any one, not merely by any man, but by any little child, when they go forth to pasture, and in the same way they are brought back to their folds in good order when the time comes. ^1.164 And of this gentleness, there are many other proofs, and the most evident are these: that they all feed on herbage, and that no one of them is carnivorous, and that they have neither crooked talons, nor any projecting tusks or teeth whatever; for the back parts of the upper jaw do not hold teeth, but all the incisor teeth are deficient in them: ^1.165 and, besides these facts, they are of all animals the most useful to man. Rams are the most useful for the necessary covering of the body; oxen, for ploughing the ground and preparing the arable land for seed, and for the growth of the crops that shall hereafter come to be threshed out, in order that men may partake of and enjoy food; and the hair and fleeces of goats, where one is woven, or the other sewn together, make movable tents for travellers, and especially for men engaged in military expeditions, whom their necessities constantly compel to abide outside of the city in the open air.XXXIV. ^1.166 And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice. ^1.167 And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it.XXXV.
^1.206 And it is commanded that the belly and the feet shall be washed, which command is a figurative and very expressive one; for, by the belly it is figuratively meant to be signified that it is desirable that the appetites shall be purified, which are full of stains, and intoxication, and drunkenness, being thus a most pernicious evil, existing, and concocted, and exercised to the great injury of the life of mankind. ^1.207 And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe.
^1.209 And when I have been investigating these matters, this has appeared to me to be a probable conjecture; the soul which honours the living God, ought for that very reason to honour him not inconsiderately nor ignorantly, but with knowledge and reason; and the reasoning which we indulge in respecting God admits of division and partition, according to each of the divine faculties and excellencies; for God is both all good, and is also the maker and creator of the universe; and he also created it having a foreknowledge of what would take place, and being its preserver and most blessed benefactor, full of every kind of happiness; all which circumstances have in themselves a most dignified and praiseworthy character, both separately and when looked at in conjunction with their kindred qualities;
^1.257 The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. ^1.258 And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. ^1.259 What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; ^1.260 for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion.
^2.52 In considering the melancholy and fearful condition of the human race, and how full it is of innumerable evils, which the covetousness of the soul begets, which the defects of the body produce, and which all the inequalities of the soul inflict upon us, and which the retaliations of those among whom we live, both doing and suffering innumerable evils, are continually causing us, he then wondered whether any one being tossed about in such a sea of troubles, some brought on deliberately and others unintentionally, and never being able to rest in peace nor to cast anchor in the safe haven of a life free from danger, could by any possibility really keep a feast, not one in name, but one which should really be so, enjoying himself and being happy in the contemplation of the world and all the things in it, and in obedience to nature, and in a perfect harmony between his words and his actions, between his actions and his words.
^2.54 In reference to which fact, a certain pre-eminently virtuous mind among the people of old, {8}{ ^2.55 For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV.
^2.163 The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and tamed the mob of the Senses{21}{there is a clear problem with the text here, i.e. the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly.
^4.100 Moreover, Moses has not granted an unlimited possession and use of all other animals to those who partake in his sacred constitution, but he has forbidden with all his might all animals, whether of the land, or of the water, or that fly through the air, which are most fleshy and fat, and calculated to excite treacherous pleasure, well knowing that such, attracting as with a bait that most slavish of all the outward senses, namely, taste, produce insatiability, an incurable evil to both souls and bodies, for insatiability produces indigestion, which is the origin and source of all diseases and weaknesses. ^4.101 Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practice of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters, ^4.102 at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid. ^4.103 One might very likely suppose it to be just that those beasts which feed upon human flesh should receive at the hands of men similar treatment to that which they inflict on men, but Moses has ordained that we should abstain from the enjoyment of all such things, and with a due consideration of what is becoming to the gentle soul, he proposes a most gentle and most pleasant banquet; for though it is proper that those who inflict evils should suffer similar calamities themselves, yet it may not be becoming to those whom they ill treated to retaliate, lest without being aware of it they become brutalized by anger, which is a savage passion; ^4.104 and he takes such care to guard against this, that being desirous to banish as far as possible all desire for those animals abovementioned, he forbids with all his energy the eating of any carnivorous animal at all, selecting the herbivorous animals out of those kinds which are domesticated, since they are tame by nature, feeding on that gentle food which is supplied by the earth, and having no disposition to plot evil against anything.WHAT QUADRUPEDS ARE CLEANXVIII. ^4.105 The animals which are clean and lawful to be used as food are ten in number; the heifer, the lamb, the goat, the stag, the antelope, the buffalo, the roebuck, the pygarga, the wildox, and the chamois, {19}{ ^4.106 And he gives two tests and criteria of the ten animals thus Enumerated{20}{ ^4.107 for as the animal which chews the cud, while it is masticating its food draws it down its throat, and then by slow degrees kneads and softens it, and then after this process again sends it down into the belly, in the same manner the man who is being instructed, having received the doctrines and speculations of wisdom in at his ears from his instructor, derives a considerable amount of learning from him, but still is not able to hold it firmly and to embrace it all at once, until he has resolved over in his mind everything which he has heard by the continued exercise of his memory (and this exercise of memory is the cement which connects idea, ^4.108 But as it seems the firm conception of such ideas is of no advantage to him unless he is able to discriminate between and to distinguish which of contrary things it is right to choose and which to avoid, of which the parting of the hoof is the symbol; since the course of life is twofold, the one road leading to wickedness and the other to virtue, and since we ought to renounce the one and never to forsake the other.WHAT BEASTS ARE NOT CLEANXIX. ^4.109 For this reason all animals with solid hoofs, and all with many toes are spoken of by implication as unclean; the one because, being so, they imply that the nature of good and evil is one and the same; which is just as if one were to say that the nature of a concave and a convex surface, or of a road up hill and down hill, was the same. And the other, because it shows that there are many roads, though, indeed, they have no right to be called roads at all, which lead the life of man to deceit; for it is not easy among a variety of paths to choose that which is the most desirable and the most excellent.WHAT AQUATIC ANIMALS ARE CLEANXX. ^4.110 Having laid down these definitions with respect to land animals, he proceeds to describe what aquatic creatures are clean and lawful to be used for food; distinguishing them also by two characteristics as having fins or Scales.{21}{ ^4.111 for all those creatures which are destitute of both, or even of one of the two, are sucked down by the current, not being able to resist the force of the stream; but those which have both these characteristics can stem the water, and oppose it in front, and strive against it as against an adversary, and struggle with invincible good will and courage, so that if they are pushed they push in their turn; and if they are pursued they turn upon their foe and pursue it in their turn, making themselves broad roads in a pathless district, so as to have an easy passage to and fro. ^4.112 Now both these things are symbols; the former of a soul devoted to pleasure, and the latter of one which loves perseverance and temperance. For the road which leads to pleasure is a down-hill one and very easy, being rather an absorbing gulf than a path. But the path which leads to temperance is up hill and laborious, but above all other roads advantageous. And the one leads men downwards, and prevents those who travel by it from retracing their steps until they have arrived at the very lowest bottom, but the other leads to heaven; making those who do not weary before they reach it immortal, if they are only able to endure its rugged and difficult ascent.ABOUT Reptile, ^4.113 And adhering to the same general idea the lawgiver asserts that those reptiles which have no feet, and which crawl onwards, dragging themselves along the ground on their bellies, or those which have four legs, or many feet, are all unclean as far as regards their being eaten. And here, again, when he mentions reptiles he intimates under a figurative form of expression those who are devoted to their bellies, gorging themselves like cormorants, and who are continually offering up tribute to their miserable belly, tribute, that is, of strong wine, and confections, and fish, and, in short, all the superfluous delicacies which the skill and labour of bakers and confectioners are able to devise, inventing all sorts of rare viands, to stimulate and set on fire the insatiable and unappeasable appetites of man. And when he speaks of animals with four legs and many feet, he intends to designate the miserable slaves not of one single passion, appetite, but of all the passions; the genera of which were four in number; but in their subordinate species they are innumerable. Therefore, the despotism of one is very grievous, but that of many is most terrible, and as it seems intolerable. ^4.114 Again, in the case of those reptiles who have legs above their feet, so that they are able to take leaps from the ground, those Moses speaks of as clean; as, for instance, the different kinds of locusts, and that animal called the serpentfighter, here again intimating by figurative expressions the manners and habits of the rational soul. For the weight of the body being naturally heavy, drags down with it those who are but of small wisdom, strangling it and pressing it down by the weight of the flesh. ^4.115 But blessed are they to whose lot it has fallen, inasmuch as they have been well and solidly instructed in the rules of sound education, to resist successfully the power of mere strength, so as to be able, by reason of what they have learnt, to spring up from the earth and all low things, to the air and the periodical revolutions of the heaven, the very sight of which is to be admired and earnestly striven for by those who come to it of their own accord with no indolence or indifference.CONCERNING FLYING Creature, ^4.116 Having, therefore, in his ordices already gone through all the different kinds of land animals and of those who live in the water, and having distinguished them in his code of laws as accurately as it was possible, Moses begins to investigate the remaining class of animals in the air; the innumerable kinds of flying creatures, rejecting all those which prey upon one another or upon man, all carnivorous birds, in short, all animals which are venomous, and all which have any power of plotting against others. ^4.117 But doves, and pigeons, and turtle-doves, and all the flocks of cranes, and geese, and birds of that kind, he numbers in the class of domestic, and tame, and eatable creatures, allowing every one who chooses to partake of them with impunity. " ^4.118 Thus, in each of the parts of the universe, earth, water, and air, he refuses some kinds of each description of animal, whether terrestrial, or aquatic, or arial, to our use; and thus, taking as it were fuel from the fire, he causes the extinction of appetite.CONCERNING CARCASSES AND BODIES WHICH HAVE BEEN TORN BY WILDBEASTSXXIII.", ^4.119 Moreover, Moses Commands{25}{ ^4.120 Now many of the lawgivers both among the Greeks and barbarians, praise those who are skilful in hunting, and who seldom fail in their pursuit or miss their aim, and who pride themselves on their successful hunts, especially when they divide the limbs of the animals which they have caught with the huntsmen and the hounds, as being not only brave hunters but men of very sociable dispositions. But any one who was a sound interpreter of the sacred constitution and code of laws would very naturally blame them, since the lawgiver of that code has expressly forbidden any enjoyment of carcasses or of bodies torn by beasts for the reasons before mentioned.
^4.122 But some men, with open mouths, carry even the excessive luxury and boundless intemperance of Sardanapalus to such an indefinite and unlimited extent, being wholly absorbed in the invention of senseless pleasures, that they prepare sacrifices which ought never be offered, strangling their victims, and stifling the essence of life, {26}{ ^4.123 On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{ ^4.124 But Moses commanded men to abstain from eating fat, because it is gross. And again, he gave us this injunction, in order to inculcate temperance and a zeal for an austere life: for some things we easily abandon, and without any hesitation; though we do not willingly encounter any anxieties or labours for the sake of the acquisition of virtue. ^4.125 For which reason these two parts are to be taken out of every victim and burnt with fire, as a kind of first fruits, namely, the fat and the blood; the one being poured upon the altar as a libation; and the other as a fuel to the flame, being applied instead of oil, by reason of its fatness, to the consecrated and holy flame.

²⁷ And they are accustomed to pray twice every day, at morning and at evening; when the sun is rising entreating God that the happiness of the coming day may be real happiness, so that their minds may be filled with heavenly light, and when the sun is setting they pray that their soul, being entirely lightened and relieved of the burden of the outward senses, and of the appropriate object of these outward senses, may be able to trace out truth existing in its own consistory and council chamber. ²⁸ And the interval between morning and evening is by them devoted wholly to meditation on and to practice of virtue, for they take up the sacred scriptures and philosophise concerning them, investigating the allegories of their national philosophy, since they look upon their literal expressions as symbols of some secret meaning of nature, intended to be conveyed in those figurative expressions.
⁶⁴ But since the entertainments of the greatest celebrity are full of such trifling and folly, bearing conviction in themselves, if any one should think fit not to regard vague opinion and the character which has been commonly handed down concerning them as feasts which have gone off with the most eminent success, I will oppose to them the entertainments of those persons who have devoted their whole life and themselves to the knowledge and contemplation of the affairs of nature in accordance with the most sacred admonitions and precepts of the prophet Moses. ⁶⁵ In the first place, these men assemble at the end of seven weeks, venerating not only the simple week of seven days, but also its multiplied power, for they know it to be pure and always virgin; and it is a prelude and a kind of forefeast of the greatest feast, which is assigned to the number fifty, the most holy and natural of numbers, being compounded of the power of the right-angled triangle, which is the principle of the origination and condition of the whole.
⁷⁸ And these explanations of the sacred scriptures are delivered by mystic expressions in allegories, for the whole of the law appears to these men to resemble a living animal, and its express commandments seem to be the body, and the invisible meaning concealed under and lying beneath the plain words resembles the soul, in which the rational soul begins most excellently to contemplate what belongs to itself, as in a mirror, beholding in these very words the exceeding beauty of the sentiments, and unfolding and explaining the symbols, and bringing the secret meaning naked to the light to all who are able by the light of a slight intimation to perceive what is unseen by what is visible.
⁸⁵ Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; ⁸⁶ for, by the commandment of God, the sea became to one party the cause of safety, and to the other that of utter destruction; for it being burst asunder, and dragged back by a violent reflux, and being built up on each side as if there were a solid wall, the space in the midst was widened, and cut into a level and dry road, along which the people passed over to the opposite land, being conducted onwards to higher ground; then, when the sea returned and ran back to its former channel, and was poured out from both sides, on what had just before been dry ground, those of the enemy who pursued were overwhelmed and perished. ⁸⁷ When the Israelites saw and experienced this great miracle, which was an event beyond all description, beyond all imagination, and beyond all hope, both men and women together, under the influence of divine inspiration, becoming all one chorus, sang hymns of thanksgiving to God the Saviour, Moses the prophet leading the men, and Miriam the prophetess leading the women.

^2.103 and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument.
^2.107 for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. ^2.108 But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world.

¹¹⁵ for he regarded the Jews with most especial suspicion, as if they were the only persons who cherished wishes opposed to his, and who had been taught in a manner from their very swaddling-clothes by their parents, and teachers, and instructors, and even before that by their holy laws, and also by their unwritten maxims and customs, to believe that there was but one God, their Father and the Creator of the world;
¹⁹⁰ And then we all retired and shut ourselves up together and bewailed our individual and common miseries, and went through every circumstance that our minds could conceive, for a man in misfortune is a most loquacious animal, wrestling as we might with our misery. And we said to one another, "We have sailed hither in the middle of winter, in order that we might not be all involved in violation of the law and in misfortunes proceeding from it, without being aware what a winter of misery was awaiting us on shore, far more grievous than any storm at sea. For of the one nature is the cause, which has divided the seasons of the year and arranged them in due order, but nature is a thing which exerts a saving power; but the other storm is caused by a man who cherishes no ideas such as become a man, but is a young man, and a promoter of all kinds of innovation, being invested with irresponsible power over all the world. "And youth, when combined with absolute power and yielding to irresistible and unrestrained passion, is an invincible evil.

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¹³⁹ On which account Moses, after he had previously mentioned with respect to Enos that "he hoped to call upon the name of the Lord his God," adds in express words, "This is the book of the generation of Men;" speaking with perfect correctness: for it is written in the book of God that man is the only creature with a good hope. So that arguing by contraries, he who has no good hope is not a man. The definition, therefore, of our concrete being is that it is a living rational mortal being; but the definition of man, according to Moses, is a disposition of the soul hoping in the truly living God.

^1.10 insignem pietate virum, tot adire labores, ^1.50 Talia flammato secum dea corde volutans, ^1.53 luctantes ventos tempestatesque sonoras, ^1.95 quis ante ora patrum Troiae sub moenibus altis, ^1.122 vicit hiems; laxis laterum compagibus omnes, ^1.123 accipiunt inimicum imbrem, rimisque fatiscunt. ^1.168 nympharum domus: hic fessas non vincula navis, ^8.225 Ut sese inclusit ruptisque immane catenis, ^8.226 deiecit saxum, ferro quod et arte paterna, ^8.227 pendebat, fultosque emuniit obice postis, ^8.228 ecce furens animis aderat Tirynthius omnemque, ^8.229 accessum lustrans huc ora ferebat et illuc, ^8.230 dentibus infrendens. Ter totum fervidus ira, ^8.231 lustrat Aventini montem, ter saxea temptat, ^8.232 limina nequiquam, ter fessus valle resedit. ^8.256 Non tulit Alcides animis seque ipse per ignem

" ^1.10 the Latin race, old Albas reverend lords,", "
^1.50 Below th horizon the Sicilian isle",
^1.53 clove with its brazen beak the salt, white waves.
^1.95 bringing their Ilium and its vanquished powers.
^1.122 the thunders roll, the ceaseless lightnings glare; ^1.123 and all things mean swift death for mortal man.
^1.168 great Neptune knew; and with indigt mien, "
^8.225 to Pheneus olden wall. He gave me gifts", ^8.226 the day he bade adieu; a quiver rare, ^8.227 filled with good Lycian arrows, a rich cloak, ^8.228 inwove with thread of gold, and bridle reins, ^8.229 all golden, now to youthful Pallas given. ^8.230 Therefore thy plea is granted, and my hand, ^8.231 here clasps in loyal amity with thine. ^8.232 To-morrow at the sunrise thou shalt have,
^8.256 this thankful sacrifice we pay. Behold,

^2.173 Salve, magna parens frugum, Saturnia tellus, ^2.174 magna virum; tibi res antiquae laudis et artem, ^2.175 ingredior, sanctos ausus recludere fontis, ^2.176 Ascraeumque cano Romana per oppida carmen.

^2.173 With it the Medes for sweetness lave the lips, ^2.174 And ease the panting breathlessness of age. ^2.175 But no, not Mede-land with its wealth of woods, ^2.176 Nor Ganges fair, and Hermus thick with gold,

²⁰ Others have said that there is one Grace to represent the man who does some useful service, another for the recipient of the service who looks out for the appropriate moment to repay it, and a third for the person who does his own service in return at the appropriate moment. Since one should do good deeds cheerfully, and since favours make their beneficiaries cheerful, first, the ‘Graces’ were named in common from joy (and they are said to be beautiful and to favour people with charm and persuasiveness); but then, as individuals, they were called Aglaia, Thaleia and Euphrosyne – some saying, because of this, that Euanthe is their mother, others Aigle. Homer says that one of the Graces lives with Hephaistos, because the technical arts give pleasure. (16) The tradition gives Hermes as their leader, showing that one’s favours must be reasonable – not given at random, but to those who are worthy of them, since someone who meets with a lack of gratitude becomes more reluctant to do good in the future. And ‘Hermes’ happens to be reason, the pre-eminent possession of the gods, which they sent to us from heaven, making man alone of the terrestrial animals rational. He is named from contriving to speak i.e. to talk; or from being our bulwark and stronghold, so to speak.

, " ^17.149 ̓͂Ην ̓Ιούδας ὁ Σαριφαίου καὶ Ματθίας ὁ Μεργαλώθου ̓Ιουδαίων λογιώτατοι καὶ παρ οὕστινας ἐξηγηταὶ τῶν πατρίων νόμων, ἄνδρες καὶ δήμῳ προσφιλεῖς διὰ παιδείαν τοῦ νεωτέρου: ὁσημέραι γὰρ διημέρευον αὐτοῖς πάντες οἷς προσποίησις ἀρετῆς ἐπετετήδευτο.", " ^17.151 ἦν γὰρ τῷ ̔Ηρώδῃ τινὰ πραγματευθέντα παρὰ τὸν νόμον, ἃ δὴ ἐπεκάλουν οἱ περὶ τὸν ̓Ιούδαν καὶ Ματθίαν. κατεσκευάκει δὲ ὁ βασιλεὺς ὑπὲρ τοῦ μεγάλου πυλῶνος τοῦ ναοῦ ἀνάθημα καὶ λίαν πολυτελές, ἀετὸν χρύσεον μέγαν: κωλύει δὲ ὁ νόμος εἰκόνων τε ἀναστάσεις ἐπινοεῖν καί τινων ζῴων ἀναθέσεις ἐπιτηδεύεσθαι τοῖς βιοῦν κατ αὐτὸν προῃρημένοις.", " ^17.152 ὥστε ἐκέλευον οἱ σοφισταὶ τὸν ἀετὸν κατασπᾶν: καὶ γὰρ εἴ τις γένοιτο κίνδυνος τῷ εἰς θάνατον ἀνακειμένῳ, πολὺ τῆς ἐν τῷ ζῆν ἡδονῆς λυσιτελεστέραν φαίνεσθαι τὴν προστιθεμένην ἀρετὴν ὑπ αὐτοῦ τοῖς ἐπὶ σωτηρίᾳ καὶ φυλακῇ τοῦ πατρίου μελλήσουσι τελευτᾶν διὰ τὸ ἀίδιον τοῦ ἐπαινεῖσθαι φήμην κατασκευασαμένους ἔν τε τοῖς νῦν ἐπαινεθήσεσθαι καὶ τοῖς ἐσομένοις ἀειμνημόνευτον καταλείπειν τὸν βίον.", " ^17.153 καίτοι γε καὶ τοῖς ἀκινδύνως διαιτωμένοις ἄφυκτον εἶναι τὴν συμφοράν, ὥστε καλῶς ἔχειν τοῖς ἀρετῆς ὀριγνωμένοις τὸ κατεψηφισμένον αὐτοῦ μετ ἐπαίνων καὶ τιμῶν δεχομένοις ἀπιέναι τοῦ βίου.", " ^17.154 φέρειν γὰρ κούφισιν πολλὴν τὸ ἐπὶ καλοῖς ἔργοις ὧν μνηστῆρα τὸν κίνδυνον εἶναι τελευτᾶν, καὶ ἅμα υἱέσι τῶν αὐτῶν καὶ ὁπόσοι τοῦ συγγενοῦς καταλείποιντο ἄνδρες γυναῖκες καὶ τοῖσδε περιποιῆσαι ὄφελος εὐκλείᾳ τῇ ἀπ αὐτῶν.", ^17.155 Καὶ οἱ μὲν τοιούτοις λόγοις ἐξῆραν τοὺς νέους. ἀφικνεῖται δὲ λόγος εἰς αὐτοὺς τεθνάναι φράζων τὸν βασιλέα καὶ συνέπραττε τοῖς σοφισταῖς. καὶ μέσης ἡμέρας ἀνελθόντες κατέσπων τε καὶ πελέκεσιν ἐξέκοψαν τὸν ἀετὸν πολλῶν ἐν τῷ ἱερῷ διατριβόντων. " ^17.156 καὶ ὁ στρατηγὸς τοῦ βασιλέως, ἀγγέλλεται γὰρ ἡ ἐπιχείρησις πρὸς αὐτόν, ἀπὸ μείζονος διανοίας ἢ ἐπράσσετο ὑπολαβὼν ἄνεισι χεῖρα πολλὴν ἀγόμενος, ὁπόσοι ἀνθέξοιεν τῷ πλήθει τῶν πειρωμένων καθαιρεῖν τὸ ἀνάθημα, ἐπιπεσών τε μὴ προσδεχομένοις, ἀλλ ὁποῖα ὄχλος φιλεῖ δόξῃ μᾶλλον ἀμαθεῖ ἢ προνοίᾳ ἀσφαλεῖ τετολμηκότας, ἀσυντάκτοις τε καὶ μηδὲν τοῦ ὀνήσοντος προανεσκοπημένοις,", ^17.157 τῶν τε νέων οὐκ ἐλάσσους τεσσαράκοντα ἀνδρῶν, οἳ θάρσει ἔμενον ἐπιόντα ἐς φυγὴν τοῦ λοιποῦ πλήθους καταστάντος, λαμβάνει καὶ τοὺς εἰσηγητὰς τοῦ τολμήματος ̓Ιούδαν καὶ Ματθίαν ἄδοξον ἡγουμένους ὑποχωρεῖν τὴν ἔφοδον αὐτοῦ, καὶ ἀνήγαγεν ἐπὶ τὸν βασιλέα. " ^17.158 ἐρομένου δὲ ἐπεὶ ἀφίκοντο ἐπ αὐτὸν τοῦ βασιλέως, εἰ τολμήσειαν αὐτοῦ τὸ ἀνάθημα καθελεῖν, “ἀλλὰ καὶ πεφρόνηταί γε ἡμῖν τὰ φρονηθέντα καὶ πέπρακται τὰ πεπραγμένα μετ ἀρετῆς ἀνδράσι πρεπωδεστάτης: τοῦ τε γὰρ θείου τῇ ἀξιώσει βεβοήθηται ὑφ ἡμῶν καὶ τοῦ νόμου ἠκρόατο τὸ σῶφρον,", " ^17.159 θαυμαστόν τε οὐδέν, εἰ τῶν σῶν δογμάτων ἀξιωτέρους τετηρῆσθαι ἡγησάμεθα νόμους, οὓς Μωσῆς ὑπαγορεύσει καὶ διδαχῇ τοῦ θεοῦ γραψάμενος κατέλιπεν. ἡδονῇ τε τὸν θάνατον οἴσομεν καὶ τιμωρίαν ἥντινα ἐπιβάλοις διὰ τὸ μὴ ἐπ ἀδίκοις ἔργοις, ἀλλὰ φιλίᾳ τοῦ εὐσεβοῦς μέλλειν συνείσεσθαι τὸ ἐφομιλῆσον αὐτοῦ.”", " ^17.161 καὶ παραγενομένων ἐξεκλησίασεν εἰς τὸ αὐτὸ θέατρον ἐπὶ κλινιδίου κείμενος ἀδυναμίᾳ τοῦ στῆναι, γωνεῖστων τε ἐφόσον αἵτινες ἦσαν ἐπ αὐτοὺς γεγονυῖαι ἀνηριθμεῖτο,", ^17.162 καὶ τοῦ ναοῦ τὴν κατασκευὴν ὡς μεγάλοις τέλεσι τοῖς αὐτοῦ γένοιτο μὴ δυνηθέντων ἔτεσιν ἑκατὸν εἰκοσιπέντε τῶν ̓Ασαμωναίου ἐν οἷς ἐβασίλευον τοιόνδε τι ἐπὶ τιμῇ πρᾶξαι τοῦ θεοῦ, κοσμῆσαι δὲ καὶ ἀναθήμασιν ἀξιολόγοις. " ^17.163 ἀνθ ὧν ἐλπίδα μὲν αὐτῷ γενέσθαι κἂν μεθὸ θάνοι καταλελείψεσθαι μνήμην τε αὐτοῦ καὶ εὔκλειαν. κατεβόα τε ἤδη, διότι μηδὲ ζῶντα ὑβρίζειν ἀπόσχοιντο εἰς αὐτόν, ἀλλ ἡμέρας τε καὶ ἐν ὄψει τῆς πληθύος ὕβρει χρωμένους ἅψασθαι τῶν ὑπ αὐτοῦ ἀνακειμένων καὶ καθαίρεσιν ὑβρίζοντάς τε ποιεῖσθαι, λόγῳ μὲν εἰς αὐτόν, ἀλήθειαν δὲ εἴ τις ἐξετάζοι τοῦ γεγονότος ἱεροσυλοῦντας."

^12.40 5. When this epistle was sent to the king, he commanded that an epistle should be drawn up for Eleazar, the Jewish high priest, concerning these matters; and that they should inform him of the release of the Jews that had been in slavery among them. He also sent fifty talents of gold for the making of large basons, and vials, and cups, and an immense quantity of precious stones.
^17.149 2. There was one Judas, the son of Saripheus, and Matthias, the son of Margalothus, two of the most eloquent men among the Jews, and the most celebrated interpreters of the Jewish laws, and men wellbeloved by the people, because of their education of their youth; for all those that were studious of virtue frequented their lectures every day.
^17.151 for Herod had caused such things to be made which were contrary to the law, of which he was accused by Judas and Matthias; for the king had erected over the great gate of the temple a large golden eagle, of great value, and had dedicated it to the temple. Now the law forbids those that propose to live according to it, to erect images or representations of any living creature. ^17.152 So these wise men persuaded their scholars to pull down the golden eagle; alleging, that although they should incur any danger, which might bring them to their deaths, the virtue of the action now proposed to them would appear much more advantageous to them than the pleasures of life; since they would die for the preservation and observation of the law of their fathers; since they would also acquire an everlasting fame and commendation; since they would be both commended by the present generation, and leave an example of life that would never be forgotten to posterity; ^17.153 ince that common calamity of dying cannot be avoided by our living so as to escape any such dangers; that therefore it is a right thing for those who are in love with a virtuous conduct, to wait for that fatal hour by such behavior as may carry them out of the world with praise and honor; ^17.154 and that this will alleviate death to a great degree, thus to come at it by the performance of brave actions, which bring us into danger of it; and at the same time to leave that reputation behind them to their children, and to all their relations, whether they be men or women, which will be of great advantage to them afterward. ^17.155 3. And with such discourses as this did these men excite the young men to this action; and a report being come to them that the king was dead, this was an addition to the wise men’s persuasions; so, in the very middle of the day, they got upon the place, they pulled down the eagle, and cut it into pieces with axes, while a great number of the people were in the temple. ^17.156 And now the king’s captain, upon hearing what the undertaking was, and supposing it was a thing of a higher nature than it proved to be, came up thither, having a great band of soldiers with him, such as was sufficient to put a stop to the multitude of those who pulled down what was dedicated to God; so he fell upon them unexpectedly, and as they were upon this bold attempt, in a foolish presumption rather than a cautious circumspection, as is usual with the multitude, and while they were in disorder, and incautious of what was for their advantage; ^17.157 o he caught no fewer than forty of the young men, who had the courage to stay behind when the rest ran away, together with the authors of this bold attempt, Judas and Matthias, who thought it an ignominious thing to retire upon his approach, and led them to the king. ^17.158 And when they were come to the king, and he asked them if they had been so bold as to pull down what he had dedicated to God, “Yes, (said they,) what was contrived we contrived, and what hath been performed we performed it, and that with such a virtuous courage as becomes men; for we have given our assistance to those things which were dedicated to the majesty of God, ^17.159 and we have provided for what we have learned by hearing the law; and it ought not to be wondered at, if we esteem those laws which Moses had suggested to him, and were taught him by God, and which he wrote and left behind him, more worthy of observation than thy commands. Accordingly we will undergo death, and all sorts of punishments which thou canst inflict upon us, with pleasure, since we are conscious to ourselves that we shall die, not for any unrighteous actions, but for our love to religion.”, ^17.161 and when they were come, he made them assemble in the theater, and because he could not himself stand, he lay upon a couch, and enumerated the many labors that he had long endured on their account, ^17.162 and his building of the temple, and what a vast charge that was to him; while the Asamoneans, during the hundred and twenty-five years of their government, had not been able to perform any so great a work for the honor of God as that was; ^17.163 that he had also adorned it with very valuable donations, on which account he hoped that he had left himself a memorial, and procured himself a reputation after his death. He then cried out, that these men had not abstained from affronting him, even in his lifetime, but that in the very day time, and in the sight of the multitude, they had abused him to that degree, as to fall upon what he had dedicated, and in that way of abuse had pulled it down to the ground. They pretended, indeed, that they did it to affront him; but if any one consider the thing truly, they will find that they were guilty of sacrilege against God therein.

" ^7.148 πολλαὶ δὲ καὶ νῆες εἵποντο. λάφυρα δὲ τὰ μὲν ἄλλα χύδην ἐφέρετο, διέπρεπε δὲ πάντων τὰ ἐγκαταληφθέντα τῷ ἐν ̔Ιεροσολύμοις ἱερῷ, χρυσῆ τε τράπεζα τὴν ὁλκὴν πολυτάλαντος καὶ λυχνία χρυσῆ μὲν ὁμοίως πεποιημένη, τὸ δ ἔργον ἐξήλλακτο τῆς κατὰ τὴν ἡμετέραν χρῆσιν συνηθείας.", " ^7.149 ὁ μὲν γὰρ μέσος ἦν κίων ἐκ τῆς βάσεως πεπηγώς, λεπτοὶ δ ἀπ αὐτοῦ μεμήκυντο καυλίσκοι τριαίνης σχήματι παραπλησίαν τὴν θέσιν ἔχοντες, λύχνον ἕκαστος αὐτῶν ἐπ ἄκρον κεχαλκευμένος: ἑπτὰ δ ἦσαν οὗτοι τῆς παρὰ τοῖς ̓Ιουδαίοις ἑβδομάδος τὴν τιμὴν ἐμφανίζοντες.", " ^7.161 ἀνέθηκε δὲ ἐνταῦθα καὶ τὰ ἐκ τοῦ ἱεροῦ τῶν ̓Ιουδαίων χρυσᾶ κατασκευάσματα σεμνυνόμενος ἐπ αὐτοῖς."

^7.148 and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; ^7.149 for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews;
^7.161 he also laid up therein, as ensigns of his glory, those golden vessels and instruments that were taken out of the Jewish temple.

" ^1.187 ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος."

^1.187 one of whom (Hecateus says) was Hezekiah, the high priest of the Jews; a man of about sixty-six years of age, and in great dignity among his own people. He was a very sensible man, and could speak very movingly, and was very skilful in the management of affairs, if any other man ever were so;

καὶ παραγενομένων, ἐληλύθει δὲ σὺν αὐτοῖς καὶ Ιοῦστος, ἔλεγον ὑπὸ τοῦ κοινοῦ τῶν ̔Ιεροσολυμιτῶν πρεσβεύσων μετὰ τούτων πεπόμφθαι πρὸς αὐτούς, πείσων καθαιρεθῆναι τὸν οἶκον τὸν ὑπὸ ̔Ηρώδου τοῦ τετράρχου κατασκευασθέντα ζῴων μορφὰς ἔχοντα τῶν νόμων οὕτως τι κατασκευάζειν ἀπαγορευόντων, καὶ παρεκάλουν αὐτοὺς ἐᾶν ἡμᾶς ᾗ τάχος τοῦτο πράττειν.

NA>

" ^10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"

^10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”

^3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. ^3.16 Οὐκ οἴδατε ὅτι ναὸς θεοῦ ἐστὲ καὶ τὸ πνεῦμα τοῦ θεοῦ ἐν ὑμῖν οἰκεῖ; ^5.7 ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, καθώς ἐστε ἄζυμοι. καὶ γὰρτὸ πάσχαἡμῶνἐτύθηΧριστός·, ^10.1 Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, ^10.2 καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, ^10.3 καὶ πάντες τὸ αὐτὸ πνευματικὸν βρῶμα ἔφαγον, ^10.4 καὶ πάντες τὸ αὐτὸ πνευματικὸν ἔπιον πόμα, ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ χριστός·, ^10.14 Διόπερ, ἀγαπητοί μου, φεύγετε ἀπὸ τῆς εἰδωλολατρίας. ^10.15 ὡς φρονίμοις λέγω· κρίνατε ὑμεῖς ὅ φημι. ^10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; ^10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·, ^10.18 οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; ^10.19 τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; ^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. ^10.22 ἢπαραζηλοῦμεν τὸν κύριον;μὴ ἰσχυρότεροι αὐτοῦ ἐσμέν; Πάντα ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. ^11.17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. ^11.18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. ^11.19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. ^11.20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, ^11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. ^11.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. ^11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν, ^11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων, ^11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. ^11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. ^11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. ^11.32 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. ^13.12 βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην. ^15.42 οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. ^15.46 ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς Χοϊκός, ^15.51 ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθα, ^15.54 ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος. ^15.55 ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;

" ^3.2 I fed you with milk, not withmeat; for you werent yet ready. Indeed, not even now are you ready,", "
^3.16 Dont you know that you are a temple of God, and that GodsSpirit lives in you?",
^5.7 Purge out the old yeast, that you may bea new lump, even as you are unleavened. For indeed Christ, ourPassover, has been sacrificed in our place.
^10.1 Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; ^10.2 andwere all baptized into Moses in the cloud and in the sea; ^10.3 andall ate the same spiritual food; ^10.4 and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ.

^10.14 Therefore, my beloved, flee fromidolatry.
^10.15 I speak as to wise men. Judge what I say. "
^10.16 Thecup of blessing which we bless, isnt it a communion of the blood ofChrist? The bread which we break, isnt it a communion of the body ofChrist?",
^10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread. "
^10.18 Consider Israel after theflesh. Dont those who eat the sacrifices have communion with the altar?",
^10.19 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? " ^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.", ^10.22 Or do we provoke the Lord to jealousy? Are we strongerthan he? "
^11.17 But in giving you this command, I dont praise you, that youcome together not for the better but for the worse.", ^11.18 For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. ^11.19 For there also mustbe factions among you, that those who are approved may be revealedamong you. " ^11.20 When therefore you assemble yourselves together, itis not possible to eat the Lords supper.", ^11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. " ^11.22 What, dont you have houses to eat and to drink in?Or do you despise Gods assembly, and put them to shame who dont have?What shall I tell you? Shall I praise you? In this I dont praise you.", ^11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. ^11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme.", ^11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.", " ^11.26 For as often as you eat this breadand drink this cup, you proclaim the Lords death until he comes.",
^11.30 For this cause many among you are weakand sickly, and not a few sleep.
^11.32 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world.
^13.12 For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
^15.42 So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. "
^15.46 However thatwhich is spiritual isnt first, but that which is natural, then thatwhich is spiritual.",
^15.51 Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,
^15.54 But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory.", ^15.55 "Death, where is your sting?Hades, where is your victory?"

^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.

" ^4.16 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.

φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφʼ ἡμῶν,ἐνγεγραμμένηοὐ μέλανι ἀλλὰ πνεύματι θεοῦ ζῶντος, οὐκ ἐνπλαξὶν λιθίναιςἀλλʼ ἐνπλαξὶν καρδίαις σαρκίναις. ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται, 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.

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^4.8 λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσιν τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.

^4.8 From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.

^1.9 καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. ^1.10 καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν 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. ^1.13 Καὶ ὅτε εἰσῆλθον, εἰς τὸ ὑπερῷον ἀνέβησαν οὗ ἦσαν καταμένοντες, ὅ τε Πέτρος καὶ Ἰωάνης καὶ Ἰάκωβος καὶ Ἀνδρέας, Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ Μαθθαῖος, Ἰάκωβος Ἁλφαίου καὶ Σίμων ὁ ζηλωτὴς καὶ Ἰούδας Ἰακώβου. ^1.16 Ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφὴν ἣν προεῖπε τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυεὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν, ^1.18 — Οὗτος μὲν οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τῆς ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ. ^1.19 καὶ γνωστὸν ἐγένετο πᾶσι τοῖς κατοικοῦσιν Ἰερουσαλήμ, ὥστε κληθῆναι τὸ χωρίον ἐκεῖνο τῇ διαλέκτῳ αὐτῶν Ἁκελδαμάχ, τοῦτʼ ἔστιν Χωρίον Αἵματος. ^1.25 λαβεῖν τὸν τόπον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφʼ ἧς παρέβη Ἰούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. ^1.26 καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ Μαθθίαν, καὶ συνκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων. ^5.17 Ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, ^5.18 ἐπλήσθησαν ζήλου καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους καὶ ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. ^5.19 Ἄγγελος δὲ Κυρίου διὰ νυκτὸς ἤνοιξε τὰς θύρας τῆς φυλακῆς ἐξαγαγών τε αὐτοὺς εἶπεν, ^5.20 Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. ^5.21 ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν καὶ ἐδίδασκον. Παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ σὺν αὐτῷ συνεκάλεσαν τὸ συνέδριον καὶ πᾶσαν τὴν γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν εἰς τὸ δεσμωτήριον ἀχθῆναι αὐτούς. ^5.22 οἱ δὲ παραγενόμενοι ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν τῇ φυλακῇ, ἀναστρέψαντες δὲ ἀπήγγειλαν λέγοντες ὅτι, ^5.23 Τὸ δεσμωτήριον εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύλακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα εὕρομεν. ^5.24 ὡς δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο. ^5.25 Παραγενόμενος δέ τις ἀπήγγειλεν αὐτοῖς ὅτι Ἰδοὺ οἱ ἄνδρες οὓς ἔθεσθε ἐν τῇ φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες καὶ διδάσκοντες τὸν λαόν. ^5.30 ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθεκρεμάσαντες ἐπὶ ξύλου·, ^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. ^7.1 Εἶπεν δὲ ὁ ἀρχιερεύς Εἰ ταῦτα οὕτως ἔχει; ^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, ^7.3 καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω·, ^7.4 τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, ^7.5 καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. ^7.6 ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια·, ^7.7 καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. ^7.8 καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. ^7.9 Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, ^7.10 καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ, ^7.11 ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν·, ^7.12 ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον·, ^7.13 καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. ^7.14 ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, ^7.15 κατέβη δὲ Ἰακὼβ εἰς Αἴγυπτον. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, ^7.16 καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. ^7.17 Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, ^7.18 ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. ^7.19 οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. ^7.20 ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός·, ^7.21 ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. ^7.22 καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. ^7.23 Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. ^7.24 καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον. ^7.25 ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν. ^7.26 τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους; ^7.27 ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; ^7.28 μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον; ^7.29 ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. ^7.30 Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου·, ^7.31 ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου, ^7.32 Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. ^7.33 εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. ^7.34 ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. ^7.35 Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. ^7.36 οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. ^7.37 οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν, ^7.38 ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, ^7.39 ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, ^7.40 εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. ^7.41 καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. ^7.42 ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν, , ^7.44 Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, ^7.45 ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ·, ^7.46 ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. ^7.47 Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. ^7.48 ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει, ^7.51 Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. ^7.52 τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, ^7.53 οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. ^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. ^10.9 Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. ^10.10 ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, ^10.11 καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, ^10.12 ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. ^10.13 καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. ^10.14 ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. ^10.15 καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. ^10.16 τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν. ^10.20 ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς. ^13.15 μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. ^17.16 Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. ^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·, ^17.34 τινὲς δὲ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύσιος ὁ Ἀρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις καὶ ἕτεροι σὺν αὐτοῖς. 24.14 ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις,

^1.9 When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. ^1.10 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, ^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.",
^1.13 When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James.
^1.16 "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus.
^1.18 Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. " ^1.19 It became known to everyone who lived in Jerusalem that in their language that field was called Akeldama, that is, The field of blood.",
^1.25 to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.", ^1.26 They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
^5.17 But the high priest rose up, and all those who were with him (which is the sect of the Sadducees), and they were filled with jealousy, ^5.18 and laid hands on the apostles, and put them in public custody. ^5.19 But an angel of the Lord opened the prison doors by night, and brought them out, and said, ^5.20 "Go stand and speak in the temple to the people all the words of this life.", ^5.21 When they heard this, they entered into the temple about daybreak, and taught. But the high priest came, and those who were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. " ^5.22 But the officers who came didnt find them in the prison. They returned and reported,", ^5.23 "We found the prison shut and locked, and the guards standing before the doors, but when we had opened it up, we found no one inside!", ^5.24 Now when the high priest, the captain of the temple, and the chief priests heard these words, they were very perplexed about them and what might become of this. ^5.25 One came and told them, "Behold, the men whom you put in prison are in the temple, standing and teaching the people.",
^5.30 The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.
^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.
^7.1 The high priest said, "Are these things so?", ^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, " ^7.3 and said to him, Get out of your land, and from your relatives, and come into a land which I will show you.", ^7.4 Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. ^7.5 He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. ^7.6 God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. " ^7.7 I will judge the nation to which they will be in bondage, said God, and after that will they come out, and serve me in this place.", ^7.8 He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. ^7.9 "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him,
^7.10 and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house.
^7.11 Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food.
^7.12 But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. "
^7.13 On the second time Joseph was made known to his brothers, and Josephs race was revealed to Pharaoh.",
^7.14 Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls.
^7.15 Jacob went down into Egypt, and he died, himself and our fathers,
^7.16 and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem.
^7.17 "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, "
^7.18 until there arose a different king, who didnt know Joseph.", "
^7.19 The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldnt stay alive.", " ^7.20 At that time Moses was born, and was exceedingly handsome. He was nourished three months in his fathers house.", " ^7.21 When he was thrown out, Pharaohs daughter took him up, and reared him as her own son.", ^7.22 Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. ^7.23 But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. ^7.24 Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. " ^7.25 He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didnt understand.", ^7.26 "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, Sirs, you are brothers. Why do you wrong one to another? " ^7.27 But he who did his neighbor wrong pushed him away, saying, Who made you a ruler and a judge over us?", " ^7.28 Do you want to kill me, as you killed the Egyptian yesterday?", ^7.29 Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. ^7.30 "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. ^7.31 When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, " ^7.32 I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob. Moses trembled, and dared not look.", " ^7.33 The Lord said to him, Take your sandals off of your feet, for the place where you stand is holy ground.", " ^7.34 I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.", ^7.35 "This Moses, whom they refused, saying, Who made you a ruler and a judge? -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. ^7.36 This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. " ^7.37 This is that Moses, who said to the children of Israel , The Lord God will raise up a prophet to you from among your brothers, like me.", ^7.38 This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, " ^7.39 to whom our fathers wouldnt be obedient, but rejected him, and turned back in their hearts to Egypt ,", " ^7.40 saying to Aaron, Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we dont know what has become of him.", ^7.41 They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. " ^7.42 But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ?", " ^7.43 You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.", ^7.44 "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; ^7.45 which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, ^7.46 who found favor in the sight of God, and asked to find a habitation for the God of Jacob. ^7.47 But Solomon built him a house. " ^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?", ^7.51 "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. " ^7.52 Which of the prophets didnt your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers.", ^7.53 You received the law as it was ordained by angels, and didnt keep it!",
^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!",
^10.9 Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. ^10.10 He became hungry and desired to eat, but while they were preparing, he fell into a trance. ^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, ^10.12 in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. ^10.13 A voice came to him, "Rise, Peter, kill and eat!", ^10.14 But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean.", ^10.15 A voice came to him again the second time, "What God has cleansed, you must not make unholy.", ^10.16 This was done three times, and immediately the vessel was received up into heaven.
^10.20 But arise, get down, and go with them, doubting nothing; for I have sent them.",
^13.15 After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak.",
^17.16 Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols.
^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.",
^17.34 But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
^24.14 But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets;

^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, ^1.5 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. ^1.9 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. ^1.12 Καὶ ἐπέστρεψα βλέπειν τὴν φωνὴν ἥτις ἐλάλει μετʼ ἐμοῦ· καὶ ἐπιστρέψας εἶδον ἑπτὰ λυχνίας χρυσᾶς, ^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, ^1.16 καὶ ἔχων ἐν τῇ δεξιᾷ χειρὶ αὐτοῦ ἀστέρας ἑπτά, καὶ ἐκ τοῦ στόματος αὐτοῦ ῥομφαία δίστομος ὀξεῖα ἐκπορευομένη, καὶ ἡ ὄψις αὐτοῦ ὡςὁ ἥλιοςφαίνειἐν τῇ δυνάμει αὐτοῦ. ^1.20 τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. ^2.1 Τῷ ἀγγέλῳ τῷ ἐν Ἐφέσῳ ἐκκλησίας γράψον Τάδε λέγει ὁ κρατῶν τοὺς ἑπτὰ ἀστέρας ἐν τῇ δεξιᾷ αὐτοῦ, ὁ περιπατῶν ἐν μέσῳ τῶν ἑπτὰ λυχνιῶν τῶν χρυσῶν, ^2.7 Ὁ ἔχων οὖς ἀκουσάτω τί τὸ πνεῦμα λέγει ταῖς ἐκκλησίαις. Τῷ νικῶντι δώσω αὐτῷφαγεῖν ἐκ τοῦ ξύλου τῆς ζωῆς,ὅ ἐστινἐν τῷ παραδείσῳ τοῦ θεοῦ. ^2.13 Οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ Σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου, καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντίπας, ὁ μάρτυς μου, ὁ πιστός μου, ὃς ἀπεκτάνθη παρʼ ὑμῖν, ὅπου ὁ Σατανᾶς κατοικεῖ. ^2.23 καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν. ^3.5 Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς, καὶ οὐ μὴἐξαλείψωτὸ ὄνομα αὐτοῦἐκ τῆς βίβλου τῆς ζωῆς,καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ. ^3.12 Ὁ νικῶν ποιήσω αὐτὸν στύλον ἐν τῷ ναῷ τοῦ θεοῦ μου, καὶ ἔξω οὐ μὴ ἐξέλθῃ ἔτι, καὶ γράψω ἐπʼ αὐτὸν τὸ ὄνομα τοῦ θεοῦ μου καὶτὸ ὄνομα τῆς πὀλεωςτοῦ θεοῦ μου, τῆς καινῆς Ἰερουσαλήμ, ἡ καταβαίνουσα ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ μου, καὶτὸ ὄνομάμουτὸ καινόν. ^3.14 Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ Ἀμήν,ὁ μάρτυς ὁ πιστὸςκαὶ ὁ ἀληθινός,ἡ ἀρχὴ τῆς κτίσεωςτοῦ θεοῦ, ^3.15 Οἶδά σου τὰ ἔργα, ὅτι οὔτε ψυχρὸς εἶ οὔτε ζεστός. ὄφελον ψυχρὸς ἦς ἢ ζεστός. ^5.5 καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοι Μὴ κλαῖε· ἰδοὺ ἐνίκησεν ὁλέωνὁ ἐκ τῆς φυλῆςἸούδα, ἡ ῥίζαΔαυείδ, ἀνοῖξαι τὸ βιβλίον καὶ τὰς ἑπτὰ σφραγῖδας αὐτοῦ. ^5.6 Καὶ εἶδον ἐν μέσῳ τοῦ θρόνου καὶ τῶν τεσσάρων ζῴων καὶ ἐν μέσῳ τῶν πρεσβυτέρωνἀρνίονἑστηκὸς ὡςἐσφαγμένον,ἔχων κέρατα ἑπτὰ καὶὀφθαλμοὺς ἑπτά,οἵ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, ἀπεσταλμένοιεἰς πᾶσαν τὴν γῆν. ^5.9 καὶᾁδουσιν ᾠδὴν καινὴνλέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους, ^5.10 καὶ ἐποίησας αὐτοὺς τῷ θεῷ ἡμῶν βασιλείαν καὶ ἱερεῖς, καὶ βασιλεύουσιν ἐπὶ τῆς γῆς·, ^7.2 καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα θεοῦ ζῶντος, καὶ ἔκραξεν φωνῇ μεγάλῃ τοῖς τέσσαρσιν ἀγγέλοις οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, ^7.3 λέγων Μὴ ἀδικήσητε τὴν γῆν μήτε τὴν θάλασσαν μήτε τὰ δένδρα, ἄχρισφραγίσωμεντοὺς δούλους τοῦ θεοῦ ἡμῶνἐπὶ τῶν μετώπωναὐτῶν. ^7.4 Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων, ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ·, , ^7.9 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν·, ^7.10 καὶ κράζουσι φωνῇ μεγάλῃ λέγοντες Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ. ^7.11 καὶ πάντες οἱ ἄγγελοι ἱστήκεισαν κύκλῳ τοῦ θρόνου καὶ τῶν πρεσβυτέρων καὶ τῶν τεσσάρων ζῴων, καὶ ἔπεσαν ἐνώπιον τοῦ θρόνου ἐπὶ τὰ πρόσωπα αὐτῶν καὶ προσεκύνησαν τῷ θεῷ, ^7.12 λέγοντες Ἀμήν· ἡ εὐλογία καὶ ἡ δόξα καὶ ἡ σοφία καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ ἰσχὺς τῷ θεῷ ἡμῶν εἰς τοὺς αἰῶνας τῶν αἰώνων · ἀμήν. ^7.13 Καὶ ἀπεκρίθη εἷς ἐκ τῶν πρεσβυτέρων λέγων μοι Οὗτοι οἱ περιβεβλημένοι τὰς στολὰς τὰς λευκὰς τίνες εἰσὶν καὶ πόθεν ἦλθον; ^7.14 καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆςθλίψεωςτῆς μεγάλης, καὶἔπλυναν τὰς στολὰς αὐτῶνκαὶ ἐλεύκαναν αὐτὰςἐν τῷ αἵματιτοῦ ἀρνίου. ^7.15 διὰ τοῦτό εἰσιν ἐνώπιον τοῦ θρόνου τοῦ θεοῦ, καὶ λατρεύουσιν αὐτῷ ἡμέρας καὶ νυκτὸς ἐν τῷ ναῷ αὐτοῦ, καὶ ὁκαθήμενος ἐπὶ τοῦ θρόνουσκηνώσει ἐπʼ αὐτούς. ^7.16 οὐ πεινάσουσινἔτιοὐδὲ διψήσουσινἔτι, οὐδὲ μὴ πέσῃ ἐπʼ αὐτοὺς ὁ, ^7.17 ἥλιος οὐδὲ πᾶνκαῦμα,ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνουποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺςἐπὶζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν. ^10.9 καὶ ἀπῆλθα πρὸς τὸν ἄγγελον λέγων αὐτῷ δοῦναί μοιτὸ βιβλαρίδιον. καὶ λέγει μοιΛάβεκαὶ κατάφαγεαὐτό, καὶ πικρανεῖσου τὴν κοιλίαν,ἀλλʼ ἐντῷ στόματί σουἔσται γλυκὺ ὡς μέλι. ^10.10 καὶ ἔλαβοντὸ βιβλαρίδιονἐκ τῆς χειρὸς τοῦ ἀγγέλουκαὶ κατέφαγον αὐτό, καὶ ἦν ἐν τῷ στόματί μου ὡς μέλι γλυκύ·καὶ ὅτε ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου. ^11.4 Οὗτοί· εἰσιναἱ δύο ἐλαῖαικαὶ αἱ δύολυχνίαιαἱἐνώπιον τοῦ κυρίου τῆς γῆς ἑστῶτες. ^12.9 καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. ^13.16 καὶ ποιεῖ πάντας, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ τοὺς πλουσίους καὶ τοὺς πτω χούς, καὶ τοὺς ἐλευθέρους καὶ τοὺς δούλους, ἵνα δῶσιν αὐτοῖς χάραγμα ἐπὶ τῆς χειρὸς αὐτῶν τῆς δεξιᾶς ἢ ἐπὶ τὸ μέτωπον αὐτῶν, ^13.17 καὶ ἵνα μή τις δύνηται ἀγοράσαι ἢ πωλῆσαι εἰ μὴ ὁ ἔχων τὸ χάραγμα, τὸ ὄνομα τοῦ θηρίου ἢ τὸν ἀριθμὸν τοῦ ὀνόματος αὐτοῦ. ^14.1 Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένονἐπὶ τῶν μετώπωναὐτῶν. ^14.3 καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. ^14.4 οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ, ^17.6 καὶ εἶδον τὴν γυναῖκα μεθύουσαν ἐκ τοῦ αἵματος τῶν ἁγίων καὶ ἐκ τοῦ αἵματος τῶν μαρτύρων Ἰησοῦ. ^20.4 Καὶεἶδον θρόνους,καὶἐκάθισανἐπʼ αὐτούς,καὶ κρίμͅα ἐδόθηαὐτοῖς, καὶ τὰς ψυχὰς τῶν πεπελεκισμένων διὰ τὴν μαρτυρίαν Ἰησοῦ καὶ διὰ τὸν λόγον τοῦ θεοῦ, καὶ οἵτινες οὐ προσεκύνησαν τὸ θηρίον οὐδὲ τὴν εἰκόνα αὐτοῦ καὶ οὐκ ἔλαβον τὸ χάραγμα ἐπὶ τὸ μέτωπον καὶ ἐπὶ τὴν χεῖρα αὐτῶν· καὶ ἔζησαν καὶ ἐβασίλευσαν μετὰ τοῦ χριστοῦ χίλια ἔτη. ^20.5 οἱ λοιποὶ τῶν νεκρῶν οὐκ ἔζησαν ἄχρι τελεσθῇ τὰ χίλια ἔτη. αὕτη ἡ ἀνάστασις ἡ πρώτη. ^20.7 Καὶ ὅταν τελεσθῇ τὰ χίλια ἔτη, λυθήσεται ὁ Σατανᾶς ἐκ τῆς φυλακῆς αὐτοῦ, ^21.1 Καὶ εἶδονοὐρανὸν καινὸν καὶ γῆν καινήν·ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν, καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. ^21.2 καὶτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένηνὡς νύμφην κεκοσμημένηντῷ ἀνδρὶ αὐτῆς. ^21.3 καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, ^21.4 καὶ ἐξαλείψει πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν, καὶ ὁ θάνατος οὐκ ἔσται ἔτι· οὔτεπένθοςοὔτεκραυγὴοὔτε πόνος οὐκ ἔσται ἔτι.τὰ πρῶταἀπῆλθαν. ^21.10 καὶ ἀπήνεγκέν μεἐν πνεύματιἐπὶ ὄροςμέγα καὶὑψηλόν, καὶἔδειξέν μοιτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ^22.1 καὶ ἔδειξέν μοιποταμὸν ὕδατος ζωῆςλαμπρὸν ὡς κρύσταλλον,ἐκπορευό- μενονἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου, ^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, ^22.14 — Μακάριοι οἱπλύνοντες τὰς στολὰςαὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶτὸ ξύλον τῆς ζωῆςκαὶ τοῖς πυλῶσιν εἰσέλθωσιν εἰς τὴν πόλιν.

^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,
^1.5 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. "
^1.9 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.",

^1.12 I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands.
^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.
^1.16 He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest.
^1.20 the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies.
^2.1 To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things:
^2.7 He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God.

^2.13 "I know your works and where you dwell, where Satans throne is. You hold firmly to my name, and didnt deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells.
^2.23 I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.
^3.5 He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels.
^3.12 He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.
^3.14 "To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of Gods creation, says these things: ^3.15 "I know your works, that you are neither cold nor hot. I wish you were cold or hot.
^5.5 One of the elders said to me, "Dont weep. Behold, the Lion who is of the tribe of Judah, the Root of David, has overcome; he who opens the book and its seven seals.", ^5.6 I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent out into all the earth.
^5.9 They sang a new song, saying, "You are worthy to take the book, And to open its seals: For you were killed, And bought us for God with your blood, Out of every tribe, language, people, and nation, ^5.10 And made them kings and priests to our God, And they reign on earth.",
^7.2 I saw another angel ascend from the sunrise, having the seal of the living God. He cried with a loud voice to the four angels to whom it was given to harm the earth and the sea, ^7.3 saying, "Dont harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads!", ^7.4 I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel: ^7.5 of the tribe of Judah were sealed twelve thousand, of the tribe of Reuben twelve thousand, of the tribe of Gad twelve thousand, ^7.6 of the tribe of Asher twelve thousand, of the tribe of Naphtali twelve thousand, of the tribe of Manasseh twelve thousand, ^7.7 of the tribe of Simeon twelve thousand, of the tribe of Levi twelve thousand, of the tribe of Issachar twelve thousand, ^7.8 of the tribe of Zebulun twelve thousand, of the tribe of Joseph twelve thousand, of the tribe of Benjamin were sealed twelve thousand. ^7.9 After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. ^7.10 They cried with a loud voice, saying, "Salvation be to our God, who sits on the throne, and to the Lamb!", ^7.11 All the angels were standing around the throne, the elders, and the four living creatures; and they fell before his throne on their faces, and worshiped God, ^7.12 saying, "Amen! Blessing, glory, wisdom, thanksgiving, honor, power, and might, be to our God forever and ever! Amen.", ^7.13 One of the elders answered, saying to me, "These who are arrayed in white robes, who are they, and where did they come from?", ^7.14 I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lambs blood. ^7.15 Therefore they are before the throne of God, they serve him day and night in his temple. He who sits on the throne will spread his tent over them. ^7.16 They will never be hungry, neither thirsty any more; neither will the sun beat on them, nor any heat; ^7.17 for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes.",
^10.9 I went to the angel, telling him to give me the little book. He said to me, "Take it, and eat it up. It will make your belly bitter, but in your mouth it will be as sweet as honey.", " ^10.10 I took the little book out of the angels hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my belly was made bitter.",
^11.4 These are the two olive trees and the two lampstands, standing before the Lord of the earth.
^12.9 The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him.
^13.16 He causes all, the small and the great, the rich and the poor, and the free and the slave, so that they should give them marks on their right hand, or on their forehead; ^13.17 and that no one would be able to buy or to sell, unless he has that mark, the name of the beast or the number of his name.
^14.1 I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
^14.3 They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. ^14.4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
^17.6 I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement. "
^20.4 I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didnt worship the beast nor his image, and didnt receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years.", " ^20.5 The rest of the dead didnt live until the thousand years were finished. This is the first resurrection.",
^20.7 And after the thousand years, Satan will be released from his prison, ^21.1 I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. ^21.2 I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. ^21.3 I heard a loud voice out of heaven saying, "Behold, Gods dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. ^21.4 He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away. ^21.10 He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, ^22.1 He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,
^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. ^22.14 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.

^1.12 Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.

^1.12 Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him.

^1.27 οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅ ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης·, ^2.2 ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ,

^1.27 to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory;
^2.2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ,

^1.7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, ^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, ^4.22 ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, ^4.23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, ^4.24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. ^5.14 διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός. ^5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν,

^1.7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
^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,
^4.22 that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; ^4.23 and that you be renewed in the spirit of your mind, ^4.24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
^5.14 Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.",
^5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;

^2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. ^3.13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπταιἘπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, ^3.24 ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν·, ^4.1 Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, ^4.2 ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. ^4.21 Λέγετέ μοι, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; ^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.

^2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision.
^3.13 Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree,",
^3.24 So that the law has become our tutor to bring us toChrist, that we might be justified by faith.
^4.1 But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; ^4.2 but isunder guardians and stewards until the day appointed by the father. "
^4.21 Tell me, you that desire to be under the law, dont you listen to thelaw?", ^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.

^9.15 Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.

^9.15 For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance.

^3.14 κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ. ^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.

^3.14 I press on toward the goal for the prize of the high calling of God in Christ Jesus.
^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.

^1.25 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. ^6.1 Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; ^6.2 μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; ^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·, ^6.6 τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, ^6.7 ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. ^6.8 εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ·, ^9.4 ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, ^9.23 ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξαν, ^9.24 οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν; ^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·

^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.
^6.1 What shall we say then? Shall we continue in sin, that grace may abound? ^6.2 May it never be! We who died to sin, how could we live in it any longer? " ^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; ^6.6 knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. ^6.7 For he who has died has been freed from sin. ^6.8 But if we died with Christ, we believe that we will also live with him;
^9.4 who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises;
^9.23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, ^9.24 us, whom he also called, not from the Jews only, but also from the Gentiles?
^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.

^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. ^1.29 Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. ^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. ^2.1 Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ·, ^2.2 ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. ^2.3 καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. ^2.4 καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. ^2.5 λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. ^2.6 ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. ^2.7 λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. ^2.8 καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. ^2.9 ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, ^2.10 καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. ^2.11 Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. ^2.17 Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. ^2.22 Ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς. ^3.3 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. ^3.5 ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. ^3.7 μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. ^4.10 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. ^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. ^4.34 λέγει αὐτοῖς ὁ Ἰησοῦς Ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον. ^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·, ^6.41 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; ^6.43 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Μὴ γογγύζετε μετʼ ἀλλήλων. ^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. ^6.47 ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον. ^6.48 ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς·, ^6.49 οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον·, ^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. ^6.52 Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα αὐτοῦ φαγεῖν; ^6.53 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ^6.54 ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ·, ^6.55 ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. ^6.56 ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. ^6.57 καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. ^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. ^6.61 εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς Τοῦτο ὑμᾶς σκανδαλίζει; ^7.38 ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. ^10.9 διʼ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει. ^11.16 εἶπεν οὖν Θωμᾶς ὁ λεγόμενος Δίδυμος τοῖς συνμαθηταῖς Ἄγωμεν καὶ ἡμεῖς ἵνα ἀποθάνωμεν μετʼ αὐτοῦ. ^11.17 Ἐλθὼν οὖν ὁ Ἰησοῦς εὗρεν αὐτὸν τέσσαρας ἤδη ἡμέρας ἔχοντα ἐν τῷ μνημείῳ. ^11.23 λέγει αὐτῇ ὁ Ἰησοῦς Ἀναστήσεται ὁ ἀδελφός σου. ^11.24 λέγει αὐτῷ ἡ Μάρθα Οἶδα ὅτι ἀναστήσεται ἐν τῇ ἀναστάσει ἐν τῇ ἐσχάτῃ ἡμέρᾳ. ^11.25 εἶπεν αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή·, ^11.38 Ἰησοῦς οὖν πάλιν ἐμβριμώμενος ἐν ἑαυτῷ ἔρχεται εἰς τὸ μνημεῖον· ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπʼ αὐτῷ. ^11.39 λέγει ὁ Ἰησοῦς Ἄρατε τὸν λίθον. λέγει αὐτῷ ἡ ἀδελφὴ τοῦ τετελευτηκότος Μάρθα Κύριε, ἤδη ὄζει, τεταρταῖος γάρ ἐστιν. ^11.44 ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. λέγει ὁ Ἰησοῦς αὐτοῖς Λύσατε αὐτὸν καὶ ἄφετε αὐτὸν ὑπάγειν. ^12.24 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. ^12.36 ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπʼ αὐτῶν. ^13.4 ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν·, ^13.23 ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς·, ^13.27 καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ Ἰησοῦς Ὃ ποιεῖς ποίησον τάχειον. ^13.28 τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ·, ^13.29 τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν Ἰούδας, ὅτι λέγει αὐτῷ Ἰησοῦς Ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῷ. ^13.30 λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς· ἦν δὲ νύξ. ^14.6 λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. ^15.2 πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ. ^15.4 μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν. καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν ἀφʼ ἑαυτοῦ ἐὰν μὴ μένῃ ἐν τῇ ἀμπέλῳ, οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μένητε. ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα. ^15.5 ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. ^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. ^17.25 Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, ^17.26 καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς. ^19.15 ἐκραύγασαν οὖν ἐκεῖνοι Ἆρον ἆρον, σταύρωσον αὐτόν. λέγει αὐτοῖς ὁ Πειλᾶτος Τὸν βασιλέα ὑμῶν σταυρώσω; ἀπεκρίθησαν οἱ ἀρχιερεῖς Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα. ^19.34 ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ.

^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.
^1.29 The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
^1.51 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.", "
^2.1 The third day, there was a marriage in Cana of Galilee. Jesus mother was there.", ^2.2 Jesus also was invited, with his disciples, to the marriage. ^2.3 When the wine ran out, Jesus mother said to him, "They have no wine.", ^2.4 Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come.", ^2.5 His mother said to the servants, "Whatever he says to you, do it.", " ^2.6 Now there were six water pots of stone set there after the Jews manner of purifying, containing two or three metretes apiece.", ^2.7 Jesus said to them, "Fill the water pots with water." They filled them up to the brim. ^2.8 He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. " ^2.9 When the ruler of the feast tasted the water now become wine, and didnt know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom,",
^2.10 and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!",
^2.11 This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.

^2.17 His disciples remembered that it was written, "Zeal for your house will eat me up.",
^2.22 When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said.
^3.3 Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he cant see the Kingdom of God.",
^3.5 Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he cant enter into the Kingdom of God! "
^3.7 Dont marvel that I said to you, You must be born anew.",
^4.10 Jesus answered her, "If you knew the gift of God, and who it is who says to you, Give me a drink, you would have asked him, and he would have given you living water.",
^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.",
^4.34 Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work.
^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.
^6.41 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?", ^6.43 Therefore Jesus answered them, "Dont murmur among yourselves. ^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. ^6.47 Most assuredly, I tell you, he who believes in me has eternal life. ^6.48 I am the bread of life. ^6.49 Your fathers ate the manna in the wilderness, and they died. ^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.", ^6.52 The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?", ^6.53 Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you dont have life in yourselves. ^6.54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. ^6.55 For my flesh is food indeed, and my blood is drink indeed. ^6.56 He who eats my flesh and drinks my blood lives in me, and I in him. ^6.57 As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. ^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.",
^6.61 But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble?
^7.38 He who believes in me, as the Scripture has said, from within him will flow rivers of living water.",
^10.9 I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. ^11.16 Thomas therefore, who is called Didymus, said to his fellow disciples, "Lets go also, that we may die with him.", ^11.17 So when Jesus came, he found that he had been in the tomb four days already.
^11.23 Jesus said to her, "Your brother will rise again.", ^11.24 Martha said to him, "I know that he will rise again in the resurrection at the last day.", ^11.25 Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live.
^11.38 Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. ^11.39 Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days.",
^11.44 He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go.",
^12.24 Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit.
^12.36 While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them.
^13.4 arose from supper, and laid aside his outer garments. He took a towel, and wrapped a towel around his waist. "
^13.23 One of his disciples, whom Jesus loved, was at the table, leaning against Jesus breast.",
^13.27 After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly.", ^13.28 Now no man at the table knew why he said this to him. ^13.29 For some thought, because Judas had the money box, that Jesus said to him, "Buy what things we need for the feast," or that he should give something to the poor. ^13.30 Therefore, having received that morsel, he went out immediately. It was night.
^14.6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. "
^15.2 Every branch in me that doesnt bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit.", "
^15.4 Remain in me, and I in you. As the branch cant bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me.", ^15.5 I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.
^17.24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. " ^17.25 Righteous Father, the world hasnt known you, but I knew you; and these knew that you sent me.", ^17.26 I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.",
^19.15 They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar!",
^19.34 However one of the soldiers pierced his side with a spear, and immediately blood and water came out.