Bible

"The letter is ordinarily drawn on Cabalistic pentacles whose object is to accomplish a desire. This letter is also the mark of the scapegoat in the mystical Cabala, and Saint-Martin observed that this letter, inserted in the incommunicable Tetragrammaton, produces the name of the Redeemer of men, , Yeheshuah."

"The Holy Spirit or the Shechinah, as we have already observed, is symbolized by the letter Shin. When, therefore, a man has invoked the Spiritual Self, his Holy Guardian Angel, and attained to His Knowledge and Conversation, the process is described as the descent of the letter Shin into the midst of the elemental name of Tetragrammaton, thus forming a new word Yeheshua, the Pentagrammaton, the symbol of a new being, the Adept or Tsaddik in whom the birth of Spirit has equilibrized the base and unredeemed elements of matter."

"When a man pronounces the Tetragrammaton, write the Cabalists, the nine heavens are shaken, and all the spirits cry out to each other: "Who thus disturbs the kingdom of heaven?" And then the earth reveals to the first heaven the sins of the foolhardy person who took the eternal one's name in vain, and the accusing Verb is transmitted from circle to circle, from star to star, and from hierarchy to hierarchy."

"According to Ricius, world history may be divided into three stages based upon the names of God in the Bible. The first period was the natural period, where God reveals himself through the three-lettered divine name shaddai. Then there is the Torah period, where God reveals to Moses the divine name of four letters, the Tetragrammaton. In the final period of grace and redemption, God reveals the Tetragrammaton plus the letter shin, or the letter of the Logos (Christ), spelling yhswh, or the Kabbalistic name of Jesus. Thus, the name of Jesus, or the miraculous name, became the pronouncable name of the previously unpronouncable yhwh."

"The letters YHVH of the Tetragrammaton are used to imply the whole gamut of the four elements. Y as the creative function of the Archetypal Realm, is Fire the Chiah; the first H represents the Cup, the symbol of the passive character of the Creative World, and is Water the Neschamah; V is the Son, the active vice-regent of the Father, and is Air the Ruach; and the final H is the Nephesch; the passive receptive Earth, fructifying all things."

"The pronunciation of the Name was forbidden except to priests of the temple during the benediction of the people (Num. 6:22–7) and on the Day of Atonement, when the high priest spoke it ten times before the assembled worshippers (Lev. 16:30). Because unpointed Hebrew is composed entirely of consonants, it was possible to write the name in the books of the Torah and yet still conceal its pronunciation. It appears as , which is transliterated into the Latin characters IHVH (sometimes YHWH or JHWH). But the name could not be written in Greek without revealing the way of saying it. Josephus was a priest and knew the correct pronunciation of the Name, but states in his Antiquities (II, 12, 4) that religion forbids him to divulge it. Philo calls the Name ineffable and says that it is lawful only for those whose ears and tongues are purified by wisdom to hear and utter it in a holy place—in other words, for priests in the temple."

"It thus becomes possible to determine with a fair degree of certainty the historical pronunciation of the Tetragrammaton, the results agreeing with the statement of Ex. iii. 14, in which Yhwh terms Himself "I will be", a phrase which is immediately preceded by the fuller term "I will be that I will be", or, as in the English versions, "I am" and "I am that I am". The name is accordingly derived from the root (= ), and is regarded as an imperfect. This passage is decisive for the pronunciation "Yahweh"; for the etymology was undoubtedly based on the known word. The oldest exegetes, such as Onḳelos, and the Targumim of Jerusalem and pseudo-Jonathan regard "Ehyeh" and "Ehyeh asher Ehyeh" as the name of the Divinity, and accept the etymology of "hayah" = "to be" (comp. Samuel b. Meïr, commentary on Ex. iii. 14)."

"For non-Jews, the most familiar Name derived from the Hebrew Bible is probably Jehovah, a mistransliteration of the four-letter Name, Yud-Hay-Vav-Hay, the Tetragrammaton or, in Hebrew, the Shem Hameforash. This Name is actually never vocalized in Hebrew—it is too sacred, too powerful. ... The Tetragrammaton is frequently shortened to Yah (Yud-Hey), Yahu or Yeho (Yod-Heh-Vav), especially when used in combination within names or phrases, as in Yehoshua (Joshua, meaning "the Lord is my Salvation"), Eliyahu (Elijah, meaning "my God is the Lord"), and Halleluyah ("praise the Lord")."

"We thus find that the entire Torah is a tapestry of the Name HaShem-. Because of this it is called, "Purely the Torah of HaShem–Torat HaShem Temimah–." ... You then will understand how great is the punishment of someone who mentions the name of heaven in vain; how much more so, someone who pronounces the name according to its letters; even more so, someone who makes use of it!"

"נִשְׁבַּ֨ע אֲדֹנָ֚י יֱהֹוִה֙ בְּקָדְשׁ֔וֹ כִּ֛י הִנֵּ֥ה יָמִ֖ים בָּאִ֣ים עֲלֵיכֶ֑ם וְנִשָּׂ֚א אֶתְכֶם֙ בְּצִנּ֔וֹת וְאַֽחֲרִֽיתְכֶ֖ן בְּסִיר֥וֹת דּוּגָֽה וּפְרָצִ֥ים תֵּצֶ֖אנָה אִשָּׁ֣ה נֶגְדָּ֑הּ וְהִשְׁלַכְתֶּ֥נָה הַֽהַרְמ֖וֹנָה נְאֻם־יְהֹוָֽה בֹּ֚אוּ בֵֽית־אֵל֙ וּפִשְׁע֔וּ הַגִּלְגָּ֖ל הַרְבּ֣וּ לִפְשֹׁ֑עַ וְהָבִ֚יאוּ לַבֹּ֙קֶר֙ זִבְחֵיכֶ֔ם לִשְׁלֹ֥שֶׁת יָמִ֖ים מַעְשְׂרֹֽתֵיכֶֽם"

"כִּ֛י נַ֥עַר יִשְׂרָאֵ֖ל וָאֹֽהֲבֵ֑הוּ וּמִמִּצְרַ֖יִם קָרָ֥אתִי לִבְנִֽי."

"כִּ֛י ר֥וּחַ יִזְרָ֖עוּ וְסוּפָ֣תָה יִקְצֹ֑רוּ קָמָ֣ה אֵֽין־ל֗וֹ צֶמַח בְּלִ֣י יַֽעֲשֶׂה־קֶּ֔מַח אוּלַ֣י יַֽעֲשֶׂ֔ה זָרִ֖ים יִבְלָעֻֽהוּ."

"וְנָע֡וּ שְׁתַּיִם֩ שָׁלֹ֨שׁ עָרִ֜ים אֶל־עִ֥יר אַחַ֛ת לִשְׁתּ֥וֹת מַ֖יִם וְלֹ֣א יִשְׂבָּ֑עוּ וְלֹֽא־שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־יְהֹוָֽה הִכֵּ֣יתִי אֶתְכֶם֘ בַּשִּׁדָּפ֣וֹן וּבַיֵּֽרָקוֹן֒ הַרְבּ֨וֹת גַּנּֽוֹתֵיכֶ֧ם וְכַרְמֵיכֶ֛ם וּתְאֵֽנֵיכֶ֥ם וְזֵֽיתֵיכֶ֖ם יֹאכַ֣ל הַגָּזָ֑ם וְלֹֽא־שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־יְהֹוָֽה שִׁלַּ֨חְתִּי בָכֶ֥ם דֶּ֙בֶר֙ בְּדֶ֣רֶךְ מִצְרַ֔יִם הָרַ֚גְתִּי בַחֶ֙רֶב֙ בַּח֣וּרֵיכֶ֔ם עִ֖ם שְׁבִ֣י סֽוּסֵיכֶ֑ם וָאַֽעֲלֶ֞ה בְּאֹ֚שׁ מַֽחֲנֵיכֶם֙ וּֽבְאַפְּכֶ֔ם וְלֹֽא־שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־יְהֹוָֽה הָפַ֣כְתִּי בָכֶ֗ם כְּמַהְפֵּכַ֚ת אֱלֹהִים֙ אֶת־סְדֹ֣ם וְאֶת־עֲמֹרָ֔ה וַתִּֽהְי֕וּ כְּא֖וּד מֻצָּ֣ל מִשְּׂרֵפָ֑ה וְלֹֽא־שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־יְהֹוָֽה לָכֵ֕ן כֹּ֥ה אֶֽעֱשֶׂה־לְּךָ֖ יִשְׂרָאֵ֑ל עֵקֶב כִּי־זֹ֣את אֶֽעֱשֶׂה־לָּ֔ךְ הִכּ֥וֹן לִקְרַאת־אֱלֹהֶ֖יךָ יִשְׂרָאֵֽל כִּ֡י הִנֵּ֩ה יוֹצֵ֨ר הָרִ֜ים וּבֹרֵ֣א ר֗וּחַ וּמַגִּ֚יד לְאָדָם֙ מַה־שֵּׂח֔וֹ עֹשֵׂ֥ה שַׁ֙חַר֙ עֵיפָ֔ה וְדֹרֵ֖ךְ עַל־בָּ֣מֳתֵי אָ֑רֶץ יְהֹוָ֥ה אֱלֹהֵֽי־צְבָא֖וֹת שְׁמֽוֹ."

"וְגַם־אֲנִי֩ נָתַ֨תִּי לָכֶ֜ם נִקְי֚וֹן שִׁנַּ֙יִם֙ בְּכָל־עָ֣רֵיכֶ֔ם וְחֹ֣סֶר לֶ֔חֶם בְּכֹ֖ל מְקוֹמֹֽתֵיכֶ֑ם וְלֹֽא־שַׁבְתֶּ֥ם עָדַ֖י נְאֻם־יְהֹוָֽה וְגַ֣ם אָֽנֹכִי֩ מָנַ֨עְתִּי מִכֶּ֜ם אֶת־הַגֶּ֗שֶׁם בְּע֨וֹד שְׁלֹשָׁ֚ה חֳדָשִׁים֙ לַקָּצִ֔יר וְהִמְטַרְתִּי֙ עַל־עִ֣יר אֶחָ֔ת וְעַל־עִ֥יר אַחַ֖ת לֹ֣א אַמְטִ֑יר חֶלְקָ֚ה אַחַת֙ תִּמָּטֵ֔ר וְחֶלְקָ֛ה אֲשֶֽׁר־לֹֽא־תַמְטִ֥יר עָלֶ֖יהָ תִּיבָֽשׁ"

"זִרְע֨וּ לָכֶ֚ם לִצְדָקָה֙ קִצְר֣וּ לְפִי־חֶ֔סֶד נִ֥ירוּ לָכֶ֖ם נִ֑יר וְעֵת֙ לִדְר֣וֹשׁ אֶת־יְהֹוָ֔ה עַד־יָב֕וֹא וְיוֹרֶ֥ה צֶ֖דֶק לָכֶֽם."

"When we have torn off the coatings of this life's perishable leaves, we must stand again in the sight of our Creator; and repelling all the illusion of taste and sight, take for our guide God's commandment only, instead of the venom-spitting serpent. That commandment was, to touch nothing but what was Good, and to leave what was evil untasted; because impatience to remain any longer in ignorance of evil would be but the beginning of the long train of actual evil. For this reason it was forbidden to our first parents to grasp the knowledge of the opposite to the good, as well as that of the good itself; they were to keep themselves from "the knowledge of good and evil," and to enjoy the Good in its purity, unmixed with one particle of evil."

"וַיַּ֥עַל מֵעָלָ֖יו אֱלֹהִ֑ים בַּמָּקֹ֖ום אֲשֶׁר־דִּבֶּ֥ר אִתֹּֽו׃ וַיַּצֵּ֨ב יַעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּקֹ֛ום אֲשֶׁר־דִּבֶּ֥ר אִתֹּ֖ו מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֙יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן׃ וַיִּקְרָ֨א יַעֲקֹ֜ב אֶת־שֵׁ֣ם הַמָּקֹ֗ום אֲשֶׁר֩ דִּבֶּ֨ר אִתֹּ֥ו שָׁ֛ם אֱלֹהִ֖ים בֵּֽית־אֵֽל׃"

"כי לא נחש ביעקב ולא קסם בישראל כעת יאמר ליעקב ולישראל מה פעל אל"

"יברכך יהוה וישמרך יאר יהוה פניו אליך ויחנך ישא יהוה פניו אליך וישם לך שלום ושמו את שמי על בני ישראל ואני אברכם"

"The LORD bless thee, and keep thee; the Lord make His face to shine upon thee, and be gracious unto thee; the Lord lift up His countenance upon thee, and give thee peace."

"וידבר יהוה אל משה במדבר סיני בשנה השנית לצאתם מארץ מצרים בחדש הראשון לאמר ויעשו בני ישראל את הפסח במועדו בארבעה עשר יום בחדש הזה בין הערבים תעשו אתו במעדו ככל חקתיו וככל משפטיו תעשו אתו"

"וכי יגור אתכם גר ועשה פסח ליהוה כחקת הפסח וכמשפטו כן יעשה חקה אחת יהיה לכם ולגר ולאזרח הארץ"

"And if a stranger dwells among you, and would keep the LORD's Passover, he must do so according to the rite of the Passover and according to its ceremony; you shall have one ordinance, both for the stranger and the native of the land."

"ושם ראינו את הנפילים בני ענק מן הנפלים ונהי בעינינו כחגבים וכן היינו בעיניהם"

"ויעש משה נחש נחשת וישמהו על הנס והיה אם נשך הנחש את איש והביט אל נחש הנחשת וחי"

"ויפתח יהוה את פי האתון ותאמר לבלעם מה עשיתי לך כי הכיתני זה שלש רגלים"

"לא איש אל ויכזב ובן אדם ויתנחם ההוא אמר ולא יעשה ודבר ולא יקימנה"

"וְנִסְכּוֹ֙ רְבִיעִ֣ת הַהִ֔ין לַכֶּ֖בֶשׂ הָאֶחָ֑ד בַּקֹּ֗דֶשׁ הַסֵּ֛ךְ נֶ֥סֶךְ שֵׁכָ֖ר לַיהוָֽה׃"

"ואם לא תעשון כן הנה חטאתם ליהוה ודעו חטאתכם אשר תמצא אתכם"

"Love suffers long, and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails.... And now abide faith, hope, love, these three; but the greatest of these is love."

"καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι."

"Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ Θεοῦ ἐστιν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ Θεοῦ γεγέννηται καὶ γινώσκει τὸν Θεόν. ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν Θεόν, ὅτι ὁ Θεὸς ἀγάπη ἐστίν."

"Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy unyielding as the grave. It burns like blazing fire, like a mighty flame. Many waters cannot quench love; rivers cannot sweep it away. If one were to give all the wealth of one’s house for love, it would be utterly scorned."

"Come, my beloved, let us go to the countryside, let us spend the night in the villages. Let us go early to the vineyards to see if the vines have budded, if their blossoms have opened, and if the pomegranates are in bloom— there I will give you my love. The mandrakes send out their fragrance, and at our door is every delicacy, both new and old, that I have stored up for you, my beloved."

"Eat, friends, and drink; drink your fill of love."

"How delightful is your love, my sister, my bride! How much more pleasing is your love than wine, and the fragrance of your perfume more than any spice!"

"Let him kiss me with the kisses of his mouth— for your love is more delightful than wine."

"Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.” Love does no harm to a neighbor. Therefore love is the fulfillment of the law."

"So I tell you this. Her many sins have been forgiven. She has loved a lot. But the one who has been forgiven little loves only a little."

"Their mouths speak of love, but their hearts are greedy for unjust gain."

"I grieve for you, Jonathan my brother; you were very dear to me. Your love for me was wonderful, more wonderful than that of women."

"But if anyone loves God, this one is known by him."

"God recommends his own love to us in that, while we were yet sinners, Christ died for us."

"My Father is glorified in this, that you keep bearing much fruit and prove yourselves my disciples. Just as the Father has loved me, so I have loved you; remain in my love. If you observe my commandments, you will remain in my love, just as I have observed the commandments of the Father and remain in his love. “These things I have spoken to you, so that my joy may be in you and your joy may be made full. This is my commandment, that you love one another just as I have loved you. No one has love greater than this, that someone should surrender his life in behalf of his friends. You are my friends if you do what I am commanding you. I no longer call you slaves, because a slave does not know what his master does. But I have called you friends, because I have made known to you all the things I have heard from my Father."

"For you, O Jehovah, are good and ready to forgive;"

"He loves righteousness and justice."

"Surely goodness and loyal love will pursue me all the days of my life,"

"Even so husbands should love their wives as their own bodies. He who loves his wife loves himself."

"Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing. Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. And now abide faith, hope, love, these three; but the greatest of these is love."

"The stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt."