Motif

Covenant

covenant

A motif of the Covenant and Sacred Bond family. Every row below is a tagged passage; each rests on a quote in its source text.

1,990 occurrences

83 traditions

islamic (343) · norse (156) · jewish christian (135) · jewish pseudepigrapha (126) · ethiopian christian (121) · hindu (108) · biblical (102) · greek (76) · native american plains (70) · roman (56) · native american southeast (45) · persian (43) · celtic (40) · celtic irish (38) · arthurian (37) · germanic (33) · mongol (32) · mesopotamian (30) · christian apocrypha (26) · sufi (25) · shinto (22) · zoroastrian (22) · native american great lakes (21) · georgian (16) · native american northeast woodlands (16) · finnish karelian (14) · confucian (12) · korean (12) · malagasy (12) · slavic (11) · african bantu (10) · celtic welsh (10) · ekoi (10) · native american northwest coast (9) · armenian (8) · buddhist (8) · inca (8) · taoist (8) · finnic (7) · ganda (7) · gnostic (7) · hausa (7) · malay (6) · shan (6) · kikuyu (5) · tibetan buddhist (5) · bavili (4) · daoist (4) · egyptian (4) · hopi (4) · siberian (4) · african akan (3) · arctic inuit (3) · australian aboriginal (3) · comparative (3) · greek roman (3) · mangaian (3) · amazonian (2) · basque (2) · christian (2) · fjort (2) · native american southwest (2) · akan (1) · andamanese (1) · burmese (1) · buryat mongol (1) · caucasian (1) · chaco amerindian (1) · estonian (1) · fijian (1) · filipino (1) · guiana amerindian (1) · hawaiian (1) · hermetic (1) · japanese (1) · khoisan south african (1) · maya (1) · melanesian (1) · native american plateau (1) · navajo (1) · sikh (1) · tongan (1) · yoruba (1)

islamic

The Koran (Al-Qur'an) 2. Entitled, The Cow; Adam taught the names, homage, and descent confidence: medium

perform your covenant with me, and I will perform my covenant with you

The close of the window explicitly commands the children of Israel to remember favor and perform covenant.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10202-10265 confidence: medium

“Make not GOD the object of your oaths ... that ye will deal justly, and be devout, and make peace among men” and God is described as hearing and knowing.

The passage treats oaths and vows as religiously binding speech subject to divine knowledge, mercy, and punishment according to intention.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10202-10265 confidence: medium

“Make not GOD the object of your oaths ... deal justly ... be devout, and make peace among men.”

The passage regulates oaths and vows in relation to God, distinguishes inadvertent oath speech from inward assent, and says God may punish the assented matter.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10268-10325 confidence: medium

Divorced women after their prescribed time are to be retained with humanity or dismissed with kindness, not held by violence; the addressees are warned not to jest with God's signs and are told God sent the Koran and wisdom.

Marriage and divorce are regulated through prescribed terms, honorable conduct, and the image of the knot of marriage, all under divine knowledge.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10649-10706 confidence: medium

The apostle and faithful believe in what was sent down from the Lord, in God, angels, scriptures, and apostles, and say they hear and obey.

The faithful affirm belief, hear and obey, acknowledge return to the Lord, and ask their patron for mercy and help.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10649-10706 confidence: medium

Believers are told to write fixed-term debts; a writer is to write according to justice, and the debtor is to dictate while fearing God and not diminishing the debt.

The passage describes binding parties to a timed debt, recording it, dictating it without diminishment, and calling witnesses under divine instruction.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8766-8859 confidence: high

Transgressors make void God's covenant after its establishment, cut apart what God commanded joined, act corruptly in the earth, and shall perish.

Transgressors are said to make void the covenant of God after it was established and to sever what God commanded joined.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8766-8859 confidence: high

Transgressors make void God’s covenant after establishment, cut apart what God commanded to be joined, act corruptly in the earth, and shall perish.

Transgressors are described as voiding the covenant of God after it has been established and corrupting the earth.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8861-8933 confidence: high

The children of Israel are told to remember divine favor, perform the covenant with God, believe the revelation, and not exchange divine signs for a small price.

The children of Israel are told to remember favor and perform their covenant with God, with God performing his covenant with them.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8861-8933 confidence: high

The children of Israel are told to remember God's favor, fulfill covenant, revere God, believe in the confirming revelation sent down, and not exchange God's signs for a small price.

The children of Israel are directly told to perform their covenant with God, who will perform his covenant with them.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

A note says God promised Adam revelation for him and his posterity, fulfilled through prophets from Adam to Mohammed, and explains a word that can mean revelation, scripture, Qur'anic verses, or visible miracles.

A note states that divine will is revealed to Adam and his posterity through prophets from Adam to Mohammed, and the Qur'anic passage recalls Moses receiving the book of the law.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: medium

Moses treats with God for forty nights; the people take the calf as god and are forgiven; Moses receives the book of the law and the distinction between good and evil.

The people take the calf as their god, are told they have injured their own souls, undergo repentance and punishment, and God turns toward them mercifully.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: high

God promises Adam revelation of divine will for him and his posterity; the note says this was fulfilled through prophets from Adam to Mohammed and that ten books were revealed to Adam.

God's will is promised to Adam and posterity through prophets and books; the Koran is described as confirming the Pentateuch; Moses receives the law and distinction between good and evil.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 8935-9023 confidence: high

God treats with Moses for forty nights; the people take the calf as God and are forgiven; Moses receives the book of the law and the distinction between good and evil.

After Moses' forty nights, the people take the calf as God, are rebuked, commanded to turn to the Creator, and receive divine mercy.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9086-9157 confidence: high

Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you... Receive the law which we have given you

The passage explicitly recalls God accepting a covenant and lifting Mount Sinai over the people while commanding them to receive and keep the law.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9086-9157 confidence: high

"we accepted your covenant, and lifted up the mountain of Sinai over you" and commanded them to receive and remember the law.

God accepts the covenant, lifts the mountain of Sinai over the people, and commands them to receive and keep the law.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9159-9242 confidence: medium

A tradition says Israelites refused Moses' law, so God tore up a mountain by the roots and shook it over their heads to terrify them into compliance.

A tradition says God lifts a mountain over the Israelites' heads to terrify them into compliance with Moses' law.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9159-9242 confidence: medium

A Mohammedan tradition says the Israelites refused Moses's law, so God tore up a mountain by the roots and shook it over their heads to terrify them into compliance.

The reported tradition has Israelites refusing Moses's law until God raises a mountain above them to compel compliance.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9244-9320 confidence: high

God recalls accepting a covenant from the children of Israel: worship none but God, show kindness to parents, kindred, orphans, and poor, speak well, pray, give alms, and avoid shedding a brother's blood or dispossessing one another.

The children of Israel accept covenants but are later accused of bloodshed, dispossession, selective belief, and receive shame and resurrection-day punishment.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9244-9320 confidence: high

God recalls accepting a covenant from the children of Israel requiring worship of God alone, kindness to parents, kindred, orphans and the poor, good speech, prayer, and alms; most turn back.

The children of Israel are said to receive covenants concerning worship and social duties, then to turn back, shed blood, dispossess brethren, and obey only part of the book.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9322-9412 confidence: high

God accepted the covenant, lifted Mount Sinai over them, told them to receive and perform the law, and they answered that they had heard and rebelled; they were made to drink down the calf into their hearts.

The passage describes God accepting a covenant, commanding reception of the law, and the people responding with rebellion.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9415-9483 confidence: high

Some reject covenants; when an apostle from God confirms existing scripture, some scripture-recipients cast the book of God behind their backs.

The passage describes covenants being rejected and the book of God being cast behind the backs of some scripture-recipients.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9415-9483 confidence: high

Whenever they make a covenant, some reject it, and the greater part do not believe.

The passage explicitly describes covenant rejection and recipients of scripture casting the book of God behind their backs.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9551-9615 confidence: high

God tests Abraham by certain words, Abraham fulfills them, and God says he will make Abraham a model of religion for mankind; Abraham asks about his posterity, and God says the covenant does not include the ungodly.

God tests Abraham, appoints him a model of religion, and states that the covenant does not include the ungodly.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9551-9615 confidence: high

The Lord tries Abraham by certain words; Abraham fulfills them; God appoints him a model of religion to mankind and states that his covenant does not include the ungodly.

God makes Abraham a model of religion, responds about his posterity, and states that God's covenant does not comprehend the ungodly.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9618-9672 confidence: medium

Abraham and Jacob bequeath the chosen religion to their children and tell them not to die unless resigned.

Abraham and Jacob transmit a God-chosen religion to their children, and Jacob’s sons affirm continued worship of one God.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9618-9672 confidence: high

Abraham is called chosen in this world and righteous in the world to come; when the Lord says “Resign thyself unto me,” Abraham answers that he has resigned himself to the Lord of all creatures.

Abraham is chosen and submits to God; Abraham and Jacob bequeath the religion to their children; Jacob’s sons pledge worship of the one God at his deathbed.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9675-9772 confidence: medium

“Thus have we placed you, O Arabians, an intermediate nation, that ye may be witness against the rest of mankind, and that the apostle may be a witness against you.”

The addressed community is placed as an intermediate nation to bear witness against mankind, while the apostle bears witness against them.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9774-9860 confidence: high

Righteousness is defined as belief in God, the last day, angels, scriptures, and prophets; giving money to kin, orphans, needy, strangers, askers, and captives; prayer, alms, covenant-keeping, and patience.

Righteous persons are explicitly described as those who perform their covenant when they have covenanted, alongside belief, charity, and patience.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9774-9860 confidence: high

Righteousness is not turning faces east or west, but belief in God, the last day, angels, scriptures, and prophets; giving to kin, orphans, needy, stranger, askers, and captives; prayer, alms, covenant-keeping, and patience.

Righteousness includes belief, charity, prayer, alms, and performing one's covenant when covenanted.
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The Koran (Al-Qur'an) CHAPTER I. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 9949-10043 confidence: medium

The night of the fast permits marital relations, eating, and drinking until the white thread can be distinguished from the black thread by daybreak; then the fast continues until night, with boundaries described as God's prescribed bounds.

The passage repeatedly gives prescribed bounds, commands fear of God, and regulates fasting, conflict, property, and pilgrimage.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10810-10901 confidence: medium

The audience is told that if they love God they should follow the speaker; God will love them and forgive their sins, and they should obey God and his apostle.

The audience is told that if they love God they should follow the apostle, after which God will love them and forgive their sins.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: medium

God chooses Adam, Noah, the family of Abraham, and the family of Imran above the rest of the world; these are described as a race descending one from another.

The passage names Adam, Noah, the family of Abraham, and the family of Imran as chosen by God above others.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 10903-10986 confidence: high

The wife of Imran vows the child in her womb to God's service; after giving birth to a female, she names her Mary and commends Mary and her issue to protection against Satan.

The wife of Imran dedicates what is in her womb to God's service and asks God to accept it.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: medium

People who have received scripture are called to agree to worship only God, associate no creature with him, and not take one another as lords beside God.

The people of scripture are invited to a just agreement to worship only God, associate no creature with him, and not take one another as lords beside God.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11221-11295 confidence: medium

The passage affirms one God and invites people of scripture to worship only God, associate no creature, and take no other lords beside God.

People of scripture are invited to a shared determination to worship only God, associate no creature with him, and not take others as lords beside God.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: high

God accepts the covenant of the prophets, saying he has given scripture and wisdom and that a later apostle will come confirming their scripture; they must believe in and assist him.

God accepts a covenant from the prophets to believe in and assist a coming apostle, and witnesses are invoked.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: high

Those who make merchandise of God's covenant and oaths for a small price will have no portion in the next life; God will not speak to, regard, or cleanse them on the day of resurrection, and they will suffer punishment.

Those who sell God's covenant and oaths for a small price are denied a portion in the next life and threatened with punishment on the day of resurrection.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: high

"whoso keepeth his covenant, and feareth God, GOD surely loveth those who fear him."

The passage praises those who keep covenant and fear God, while condemning those who sell God's covenant and oaths for a small price.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11298-11387 confidence: high

God accepts the covenant of the prophets: after scripture and wisdom are given, a later apostle will come confirming the scripture; they must believe in and assist him, accept the covenant, and serve as witnesses with God.

God accepts a covenant from the prophets that they will believe in and assist a later apostle who confirms the scripture with them.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11389-11468 confidence: medium

Commentary says some interpret the covenant as involving Israel, while others say all prophets' souls were present on Mount Sinai when God gave Moses the law and entered the covenant; it calls the story borrowed from the Talmudists.

The commentary reports prophets' souls gathered at Mount Sinai when God gave Moses the law and entered a covenant.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11389-11468 confidence: medium

The passage commands saying that believers believe in God and in what was sent down to them and to Abraham, Ismael, Isaac, Jacob, the tribes, Moses, Jesus, and the prophets, making no distinction among them and being resigned to God.

The passage commands belief in revelations given to Abraham, Ismael, Isaac, Jacob, the tribes, Moses, Jesus, and the prophets, with no distinction among them.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11389-11468 confidence: medium

Commentary says some interpret the covenant as concerning Israel, while others say all prophets' souls were present on Mount Sinai when God gave Moses the law and entered a covenant; the commentator calls this borrowed from Talmudists.

The commentary reports an interpretation in which all prophets' souls were present on Mount Sinai when God gave Moses the law and entered a covenant.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11470-11534 confidence: high

"fear GOD with his true fear" and "cleave all of you unto the covenant of GOD, and depart not from it"

Believers are explicitly commanded to cleave to God's covenant and not depart from it.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11470-11534 confidence: high

Believers are told to fear God, hold to God's covenant, remember reconciliation from enmity into brotherhood, and recall deliverance from a pit of fire.

Believers are told to cleave together to God's covenant and remember that God reconciled their hearts from enmity into brotherhood.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11536-11628 confidence: high

The passage says opponents will only slightly harm believers, will turn their backs in battle, and suffer vileness unless under treaty with God and men, because they disbelieved signs and slew prophets unjustly.

The passage says a condemned group suffers vileness unless they obtain security through a treaty with God and a treaty with men.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 11536-11628 confidence: medium

Opponents are said to cause only slight hurt and flee if fighting; another group is smitten with vileness unless secured by treaty with God and men, because of disbelief and killing prophets.

A condemned group is said to remain in vileness unless they obtain security through a treaty with God and a treaty with men.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12006-12093 confidence: high

God accepted the covenant of those given the book of the law to publish it and not hide it, but they cast it behind their backs and sold it cheaply.

God accepts a covenant from those given the book of the law requiring them to publish it and not hide it.
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The Koran (Al-Qur'an) CHAPTER II. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 12006-12093 confidence: high

God accepted a covenant from those given the book of law to publish it and not hide it; they threw it behind their backs and sold it for a small price.

Those given the book of law are bound by covenant to publish it and not hide it, yet they throw it behind their backs and sell it for a small price.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12378-12469 confidence: high

"they have received from you a firm covenant"

Marriage is explicitly described as involving a 'firm covenant' received by women from men.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12378-12469 confidence: medium

The passage enumerates prohibited marriage relations: mothers, daughters, sisters, aunts, nieces, milk-mothers, foster-sisters, wives' mothers, certain stepdaughters, sons' wives, and two sisters together, with a closing statement that God is gracious and merciful.

The passage defines forbidden and permitted marriage relations as divine ordinance and describes God as gracious, merciful, knowing, and wise.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12378-12469 confidence: high

“they have received from you a firm covenant”

The passage explicitly describes the marital bond in terms of a “firm covenant.”
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12547-12611 confidence: medium

Kindred inherit from parents and relations; persons allied by right hands receive an inheritance part; God is witness of all things.

Those with whom right hands have made an alliance are assigned a share of inheritance, and God is witness of all things.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12547-12611 confidence: medium

Kindred inherit from what parents and relations leave; allied persons receive a part of inheritance; God is witness of all things.

Persons with whom the addressees' right hands have made an alliance are to receive their part of inheritance, with God as witness.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12614-12712 confidence: medium

God will not pardon giving him an equal, but may pardon other sin to whom he pleases; giving God a companion is called great wickedness.

The passage states that giving God an equal or companion is a great wickedness and contrasts this with belief in false gods and idols.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12892-12958 confidence: medium

Good is from God, evil from the human self; the apostle has been sent unto men and God is sufficient witness.

Obedience to the apostle is equated with obedience to God, and the apostle is sent to men with God as witness.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12961-13033 confidence: medium

Exceptions are given for those who go to an allied people or who are unwilling to fight either side; if they depart, do not fight, and offer peace, God does not allow taking or killing them.

The passage differentiates people in alliance, those offering peace, and those returning to sedition, with corresponding commands about restraint or force.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 12961-13033 confidence: medium

Exceptions are made for those who go to an allied people or come with reluctance to fight either the believers or their own people.

The passage differentiates enemies, allied peoples, those offering peace, and confederated peoples, with different permitted actions toward each.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13194-13265 confidence: medium

“unto GOD belongeth whatsoever is in heaven and on earth... commanded those unto whom the scriptures were given before you... Fear GOD.”

The passage says those given scripture before and the present audience were commanded to fear God.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13267-13364 confidence: medium

Believers are told to believe in God, his apostle, the book sent down to the apostle, former books, angels, scriptures, apostles, and the last day.

Believers are commanded to believe in God, the apostle, revealed books, angels, apostles, and the last day, while partial or repeated disbelief is condemned.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13367-13463 confidence: high

The mountain of Sinai was lifted over them when covenant was exacted; they were told to enter the gate worshipping and not transgress on the Sabbath; a firm covenant was received.

A firm covenant is exacted while the mountain of Sinai is lifted over the recipients, with ritual and Sabbath commands attached.
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The Koran (Al-Qur'an) CHAPTER III. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD; lines 13367-13463 confidence: high

The mountain of Sinai is lifted over the covenant group; they are commanded to enter the gate worshipping and not transgress the Sabbath; a firm covenant is received from them.

The mountain of Sinai is lifted as a covenant is exacted, commands are given, and later voiding of the covenant is recalled.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13559-13628 confidence: medium

Believers are told to perform contracts; certain cattle are allowed as food, with exceptions including game during pilgrimage; God ordains what he pleases.

The passage begins by commanding believers to perform contracts and embeds this obligation in divine command.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13559-13628 confidence: medium

Believers are commanded to perform contracts; cattle are allowed except for specified prohibitions and except game during pilgrimage; God ordains what he pleases.

The passage begins by commanding believers to perform contracts and later declares that religion has been perfected and Islam chosen for them.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13631-13701 confidence: high

Remember God's favor and covenant, when the people said, "We have heard, and will obey."

God's covenant with believers is explicitly remembered through the formula of hearing and obeying.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13631-13701 confidence: high

"Remember the favor of GOD towards you, and his covenant... when ye said, We have heard, and will obey."

Believers are reminded of God's covenant with them and of the obedience formula, with a note connecting the words to an oath of fidelity.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13704-13784 confidence: high

God accepts the covenant of the children of Israel, appoints twelve leaders, gives covenant conditions, and promises expiation and gardens with flowing rivers.

The passage presents covenants with Israel and Christians, conditions of obedience, promised reward, and consequences for breach.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13704-13784 confidence: high

God accepted the covenant of the children of Israel, appointed twelve leaders, and promised expiation and gardens with flowing rivers if they observed prayer, gave alms, believed in and assisted apostles, and lent to God.

God accepts covenant obligations and promises expiation and gardens for fidelity, while covenant-breaking brings curse and other consequences.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 13921-13998 confidence: medium

The law is sent down with direction and light; prophets, doctors, and priests judge by the book of God entrusted to them, and people are told not to sell God's signs cheaply.

The law, Gospel, and Koran are each described as divinely given, with later revelation confirming earlier scripture and giving guidance.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14049-14140 confidence: medium

"Verily your protector is GOD, and his apostle, and those who believe, who observe the stated times of prayer, and give alms, and who bow down to worship."

Believers are instructed to take God, the apostle, and believers as protectors or friends and are called the party of God.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14142-14225 confidence: high

God accepted the covenant of the children of Israel and sent apostles; when apostles came with unwanted messages, some were accused of imposture and some killed; the people imagined no punishment and became blind and deaf, then God turned to them, and many relapsed.

The passage explicitly says God formerly accepted the covenant of the children of Israel and sent apostles to them.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14142-14225 confidence: high

God accepted the covenant of the children of Israel and sent apostles; when apostles came with unwanted messages, some were accused of imposture and some killed; the people imagined no punishment and became blind and deaf, then God turned to them, and many relapsed.

The children of Israel receive apostles under covenant, but some apostles are accused of imposture or killed, followed by blindness, deafness, repentance, and relapse.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14142-14225 confidence: high

The text says God formerly accepted the covenant of the Children of Israel and sent apostles; when apostles brought what their souls did not desire, they accused some of imposture and killed some.

The text explicitly says God accepted the covenant of the Children of Israel, sent apostles to them, and that they accused some of imposture and killed others before punishment, repentance, and relapse.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14305-14396 confidence: medium

God does not punish inconsiderate oath-words but requires expiation for deliberate oaths: feeding ten poor men, clothing them, freeing a captive true believer, or fasting three days if necessary.

Deliberate oaths are regulated through compensatory acts: feeding, clothing, freeing a captive believer, or fasting.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 confidence: medium

When told to come to what God revealed and to the apostle, they answer that the religion found among their fathers is sufficient; the passage questions this because their fathers lacked knowledge and right direction.

The passage contrasts what God revealed and the apostle with reliance on the religion found among the fathers, who are said not to have known or been rightly directed.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14398-14465 confidence: medium

When death approaches at the making of a testament, two just witnesses are to be taken, or two others from a different tribe or faith if death occurs while journeying.

The passage prescribes witnesses for a testament and oaths by God to secure truthful testimony, with replacement oaths if corruption is found.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14467-14563 confidence: medium

God commands the apostles of Jesus to believe in God and in his messenger; they answer that they believe and ask God to bear witness that they are resigned to him.

God commands the apostles of Jesus to believe, and they answer that they believe and ask God to witness their resignation.
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The Koran (Al-Qur'an) CHAPTER IV. / IN THE NAME OF THE MOST MERCIFUL GOD / CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 14467-14563 confidence: medium

God commands the apostles of Jesus to believe in God and his messenger; they answer that they believe and are resigned to God.

The apostles of Jesus are commanded to believe and answer with belief and resignation to God.
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The Koran (Al-Qur'an) CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35900-35947 confidence: high

The prophet is told that when believing women come and pledge not to associate anything with God, steal, commit fornication, kill children, forge calumny, or disobey reasonably, he should pledge faith to them and ask God's pardon; God is forgiving and merciful.

The prophet receives a formal pledge from believing women with defined religious and moral obligations, and he asks God's pardon for them.
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The Koran (Al-Qur'an) CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35900-35947 confidence: high

A note recounts Sobeia bint al Hareth embracing Mohammedism; her husband Mosfer demands her return; Mohammed administers the oath, returns the dower, and Omar marries her.

The passage centers on women plighting faith to the Prophet, a reciprocal prophetic pledge, and an oath administered in the Sobeia note.
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The Koran (Al-Qur'an) CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35641-35736 confidence: medium

The note identifies the people as the Jews of al Nadr, describes their neutrality treaty, later alliance, Mohammed's siege of their fortress for six days, capitulation, and departure to Syria, Khaibar, or Hira.

The explanatory note says the Jews of al Nadr had promised neutrality by treaty, later changed allegiance, and were subsequently besieged and expelled.
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The Koran (Al-Qur'an) CHAPTER LVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35641-35736 confidence: medium

Sale identifies the people as Jews of the tribe of al Nadir in Medina; the note describes their neutrality treaty with Mohammed, later league with Abu Sofian confirmed by oath, siege, capitulation, and departure to Syria, Khaibar, or Hira.

Sale's note says al Nadir had made a treaty of neutrality with Mohammed, later changed position, and made a league with Abu Sofian confirmed by oath before the siege and expulsion.
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The Koran (Al-Qur'an) CHAPTER LX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35949-36032 confidence: medium

Jesus son of Mary tells the children of Israel he is God's apostle, confirms the prior law, and brings good tidings of an apostle after him named Ahmed.

Jesus is described as confirming the law delivered before him and announcing a later apostle named Ahmed.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15551-15639 confidence: high

The addressee is told to say that nothing revealed is forbidden to eat except carrion, poured-forth blood, swine flesh, or what is slain in another name than God's; necessity without wilful transgression receives divine mercy.

The passage presents prohibitions and moral commands as God's injunctions and concludes with fulfillment of God's covenant.
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The Koran (Al-Qur'an) CHAPTER V. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 15551-15639 confidence: high

The messenger rehearses prohibitions: do not commit idolatry; show kindness to parents; do not kill children from fear of poverty; avoid heinous crimes openly and secretly; do not slay the soul God has forbidden except for a just cause.

The passage culminates in commands concerning worship, family, property, measure, justice, and the explicit requirement to fulfill the covenant of God.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16406-16502 confidence: high

Later inheritors are told that God can afflict them for sins and seal their hearts. Stories of cities are introduced: apostles came with evident miracles, but many rejected them; most did not observe their covenant and were wicked doers.

The passage states that most of the former peoples did not observe their covenant and were wicked doers.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16406-16502 confidence: high

God can afflict later inheritors for sins and seal hearts; apostles came with evident miracles; most did not observe their covenant and were wicked doers.

The passage explicitly states that the greater part of the communities did not observe their covenant.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 confidence: medium

When the plague falls, Pharaoh's people ask Moses to entreat the LORD, promising belief and release of the children of Israel; after the plague is removed until the appointed term, they break the promise.

Pharaoh's people appeal to Moses according to what the LORD has covenanted with him, promise belief and release, and then break their promise after relief.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 confidence: high

When plague falls, the people ask Moses to entreat the LORD according to the covenant and promise belief and release of Israel; after relief until the appointed term, they break the promise.

The afflicted people invoke what the LORD covenanted with Moses, promise belief and release, and then break the promise after the plague is removed.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 confidence: medium

The people rendered weak inherit blessed eastern and western parts of the earth; the LORD’s gracious word is fulfilled because of their patience; Pharaoh’s structures and erected works are destroyed.

The children of Israel are described as oppressed and weak, then delivered, passed through the sea, and granted inheritance in blessed lands as the LORD’s gracious word is fulfilled.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16587-16682 confidence: medium

Moses is appointed a fast of thirty nights before the law, completed with ten more to make forty nights; Moses tells Aaron to be deputy among the people during his absence and to act uprightly.

Moses is appointed for thirty nights plus ten more before the law is given, and Aaron is set over the people during Moses’ absence.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16684-16758 confidence: high

God tells Moses that he has been chosen above all men by divine commissions and by God's speaking to him, and tells him to receive what has been brought and give thanks.

Moses is chosen, receives divine commissions and speech, and is given written tables containing admonition and decisions.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16684-16758 confidence: medium

God tells Moses that he has chosen him above all men through commissions and divine speech, and commands him to receive what has been brought and give thanks.

God chooses Moses, gives him commissions, and provides tables containing comprehensive admonition and decision for the people to follow.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16761-16853 confidence: medium

“when Moses returned unto his people, full of wrath and indignation” he rebuked them, “threw down the tables,” and took Aaron by the hair.

The tables are thrown down, later taken up, and described as containing direction and mercy for those who fear their Lord.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16761-16853 confidence: medium

After Moses’ anger is appeased, he takes the tables, whose writing contains direction and mercy for those who fear their Lord.

The tables contain writing described as direction and mercy for those who fear their Lord.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16761-16853 confidence: medium

The people are told to dwell in a city, eat its provisions, say forgiveness, and enter the gate worshipping so their sins will be pardoned and well-doers increased.

The people are instructed to enter a city gate worshipping and to say a prescribed expression; those who change it receive indignation because they transgressed.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16855-16924 confidence: high

The Jews are dispersed among nations, tested with prosperity and adversity, and described as inheriting the book of the law; the passage invokes a covenant of truthfulness about God and promises reward to those who hold the law and pray.

The people receive the law with Sinai shaken over them like a covering, and the passage emphasizes covenantal obligations of the book of the law.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16855-16924 confidence: high

The Lord draws forth the posterity of the sons of Adam and asks whether he is their Lord; they answer that they bear witness, so they cannot claim ignorance at resurrection.

Adam's descendants are drawn forth to testify that God is their Lord, preventing claims of ignorance at resurrection.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16855-16924 confidence: high

A later posterity inherits the Book of the Law, receives temporal goods, expects forgiveness, accepts similar advantage again, and is reminded of the covenant not to speak of God except truthfully.

The passage explicitly mentions the covenant of the Book of the Law, commands reverent reception of the law at Sinai, and describes primordial testimony to God's lordship.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16855-16924 confidence: medium

The mountain of Sinai is shaken over the people like a covering, they imagine it falling on them, and they are told to receive and remember the law with reverence.

Sinai is shaken above the people like a covering while they are commanded to receive the law with reverence.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16926-17021 confidence: medium

Commentary says God stroked Adam's back, extracted all his posterity until the resurrection from his loins, assembled them as small ants with understanding, had them confess dependence on God before angels, and returned them to Adam's loins.

Adam's future posterity are extracted before birth, endowed with understanding, and confess their dependence on God before angels.
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The Koran (Al-Qur'an) CHAPTER VI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 16926-17021 confidence: medium

Commentary says God stroked Adam's back, extracted all posterity from his loins until resurrection, assembled them as small ants with understanding before angels, received their confession of dependence, and returned them to Adam's loins; it identifies this with pre-existence.

Adam's posterity is assembled before earthly life, endowed with understanding, and confesses dependence on God before returning to Adam's loins.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17177-17234 confidence: high

Mohammed consults especially the Ansars because they form the greater part of his forces and he wonders whether their oath at al Akaba obliges them beyond defense in Medina.

The Ansars' oath at al Akaba and their renewed promise of obedience frame their duty to follow Mohammed beyond Medina.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17177-17234 confidence: high

Mohammed consults the Ansars because of concern about their oath at al Akaba; Saad Ebn Modh says they received him as God's apostle, promised obedience, and were ready to follow him even into the sea.

The Ansars' oath at al Akaba and Saad Ebn Modh's statement of promised obedience frame their obligation to follow Mohammed even beyond Medina.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17237-17336 confidence: medium

Believers are told to obey God and his apostle, not be like those who say they hear but do not, and to answer the life-giving invitation; all will be assembled before God.

Believers are told to obey God and his apostle, not turn back, not deceive them, and not violate their faith.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17338-17403 confidence: medium

A note recounts Abu Lobba's treacherous advice to the tribe of Koreidha, his throat-cutting gesture, his recognition of guilt, his self-binding to a mosque pillar for seven days without meat or drink, and Mohammed's forgiveness.

The note links broken league and contrary advice with Abu Lobba's self-binding, fasting, and eventual forgiveness.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17547-17622 confidence: high

Those who make and repeatedly violate a league are to be made an example if taken in war; if treachery is feared, their league is to be thrown back, because God does not love the treacherous.

The passage centers on people entering a league, violating it repeatedly, and the prophet being instructed to cast the league back if treachery is feared.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17547-17622 confidence: high

Translated text addresses those who enter and violate a league, instructing that they be made an example and that suspected treachery be met by throwing back the league with like treatment.

The translated text addresses people who enter a league and violate it, instructing the prophet to respond and to throw back a league when treachery is apprehended.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17624-17671 confidence: medium

Believers who fled their country and fought with their substance and persons are joined as nearest kin with those who gave the prophet refuge and assistance; believers who have not fled lack this kindred right until they fly, though religious assistance is required except against people with whom a league subsists.

Believers who fled their country and those who provided refuge and assistance are made nearest kin, while non-emigrant believers lack this right until they fly.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17624-17671 confidence: high

Believers who fled their country and fought with their substance and persons are joined as nearest kin with those who gave the prophet refuge and assistance; believers who have not fled lack this kindred right until they fly, though religious assistance is required except against people with whom a league subsists.

The duty to assist believers on account of religion is explicitly limited by the existence of a league with another people.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17624-17671 confidence: medium

Believers who fled and fought, and those who gave the prophet refuge and assistance, are treated as nearest kin; believers who have not fled have no right of kindred until they flee.

Believers who fled and fought are joined in kinship with those who gave refuge, while believers who have not fled lack kindred rights until they flee.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17624-17671 confidence: medium

Believers who fled and fought, and those who gave the prophet refuge and assistance, are treated as nearest kin; believers who have not fled have no right of kindred until they flee.

Those who gave the prophet refuge and assistance are paired with emigrant believers and called real believers promised mercy and provision.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17673-17733 confidence: low

The closing verse says later believers who fled and fought are of the community, and that blood relations are nearest of kin according to the book of God; God knows all things.

The passage describes believers who fled and fought as belonging to the community and blood relations as nearest kin according to the book of God.
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The Koran (Al-Qur'an) CHAPTER VII / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 17673-17733 confidence: medium

The verse says later believers who fled and fought are also of the community, and that blood relations are nearest kin according to the book of God; God knows all things.

The closing verse says those who believed, fled their country, and fought with the believers are also of them, while kinship is regulated according to the book of God.
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The Koran (Al-Qur'an) CHAPTER X. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 19743-19816 confidence: medium

Hud asks no recompense except from his creator and urges his people to ask pardon, promising heaven will pour forth plentiful rain and that their strength will be increased.

Hud promises plentiful rain and increased strength if the people ask pardon and turn to God; notes explain prior drought and barrenness.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20565-20642 confidence: medium

Jacob will not send Benjamin until the brothers give a solemn promise and swear by God to bring him back unless prevented; God is witness to what they say.

Jacob requires a solemn promise sworn by God that Benjamin will be brought back unless unavoidable circumstances intervene.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20565-20642 confidence: high

Jacob will not send Benjamin until the brothers give a solemn promise and swear by God to bring him back unless prevented by an inevitable impediment; Jacob says God is witness.

Jacob requires the brothers to swear by God that they will bring Benjamin back, and he declares God witness to the promise.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20718-20799 confidence: high

After the brothers despair of obtaining Benjamin, the elder brother recalls their solemn promise to their father in God's name and their former treatment of Joseph; he will not leave Egypt without permission or divine decision.

The elder brother recalls a solemn promise made to the father in God's name and refuses to depart Egypt until released or until God resolves the matter.
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The Koran (Al-Qur'an) CHAPTER XI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20718-20799 confidence: high

After despairing of obtaining Benjamin, the brothers confer privately; the elder brother recalls the solemn promise to their father in God's name, their previous conduct toward Joseph, and refuses to depart Egypt without paternal leave or God's will.

The elder brother recalls a solemn promise made to Jacob in God's name and remains in Egypt until released by Jacob or by God's will.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20997-21074 confidence: high

The one who knows the revelation is truth is contrasted with the blind; the prudent fulfill God's covenant, do not break their contract, join what God commanded to be joined, fear their Lord, and dread an ill account.

The passage contrasts those who fulfill God's covenant and do not break their contract with those who violate the covenant after its establishment.
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The Koran (Al-Qur'an) CHAPTER XII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 20997-21074 confidence: high

The prudent know the revelation is truth, fulfill God's covenant, do not break the contract, join what God commanded, fear their Lord and an ill account, persevere, pray, give alms, and turn away evil with good.

The prudent fulfill God's covenant and do not break their contract, while others violate the covenant and are cursed.
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The Koran (Al-Qur'an) CHAPTER XIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 21375-21468 confidence: medium

Abraham asks God to make the land secure, keep him and his children from idol worship, and treats followers and disobeyers in relation to himself and God's mercy.

Abraham prays for a secure land, for his children to avoid idols, and for his posterity to observe prayer and receive forgiveness.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24565-24635 confidence: medium

The children of Israel are addressed as delivered from their enemy; the right side of Mount Sinai is appointed for discourse with Moses and the giving of law; manna and quails descend, and a warning against transgression is given, followed by mercy for repentance and right action.

After deliverance from the enemy, the children of Israel are appointed to the right side of Mount Sinai for discourse with Moses and the giving of law, with commands and warnings attached.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24565-24635 confidence: medium

The children of Israel are delivered from their enemy; the right side of Mount Sinai is appointed for discourse with Moses and for giving him the law; manna and quails descend upon them.

The passage says the children of Israel were delivered, the right side of Mount Sinai was appointed for discourse with Moses, and the law was to be given to him.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24638-24735 confidence: medium

Moses returns in wrath and distress, asks whether the Lord had not promised a most excellent promise, and asks whether the people failed to keep their promise to him.

Moses asks whether the people failed to keep the promise they made to him after the Lord had promised them an excellent promise.
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The Koran (Al-Qur'an) CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24638-24735 confidence: medium

Moses returns to his people in great wrath and asks whether their Lord had not promised them and why they failed to keep the promise made to him.

Moses returns after his absence and rebukes the people for failing to keep their promise.
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The Koran (Al-Qur'an) CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32636-32735 confidence: medium

God ordained the religion commanded to Noah and revealed to Mohammed and commanded to Abraham, Moses, and Jesus, saying to observe it and not be divided.

The passage states that one religion was commanded to Noah, Mohammed, Abraham, Moses, and Jesus, with an instruction not to divide it.
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The Koran (Al-Qur'an) CHAPTER XLI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32636-32735 confidence: medium

“Thus doth the mighty, the wise GOD reveal his will unto thee; and in like manner did he reveal it unto the prophets who were before thee.” God is also said to own whatever is in heaven and earth.

The passage presents one religion commanded to Noah, Muhammad, Abraham, Moses, and Jesus, with a command not to be divided in it.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32852-32936 confidence: medium

Abraham tells his father and people that he is clear of the gods they worship except the one who created him and will direct him; this is ordained as a constant doctrine among his posterity, turning them from idolatry to the only true God.

Abraham renounces the gods of his father and people except his creator, and this is ordained as a constant doctrine among his posterity.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32939-33033 confidence: high

Moses is sent with signs to Pharaoh and his princes; they mock him; punishments are inflicted; they ask Moses to pray according to a covenant and then break their promise after the plague is removed.

Pharaoh's people ask Moses to pray according to a covenant and promise to be directed, but break their promise after the plague is removed.
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The Koran (Al-Qur'an) CHAPTER XLII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32939-33033 confidence: medium

Moses is sent with signs to Pharaoh and his princes; they laugh, experience punishments, ask Moses to pray by the covenant with his Lord, promise direction, and break the promise after the plague is removed.

Pharaoh's people ask Moses to pray according to the covenant made with him, promise direction, and then break their promise once the plague is removed.
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The Koran (Al-Qur'an) CHAPTER XLIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33210-33306 confidence: medium

The children of Israel are delivered from shameful affliction from Pharaoh; Pharaoh is haughty and transgressive; Israel is chosen above all people and shown several signs with an evident trial.

The children of Israel are delivered from Pharaoh, chosen above all people, and shown several signs involving trial.
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The Koran (Al-Qur'an) CHAPTER XLV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33436-33526 confidence: medium

The speaker says he is not singular among apostles, follows only revelation, and is a public warner; a witness from the children of Israel bears witness to consonancy with the law and believes.

The passage says a witness from the children of Israel attests consonancy with the law and that the Arabic book confirms the earlier book of Moses.
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The Koran (Al-Qur'an) CHAPTER XLVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33704-33797 confidence: medium

Believers are told not to faint or seek peace while superior; present life is called play and vain amusement; believers are invited to spend part of their substance for God's religion, warned against niggardliness, and told God can replace them with another people.

The passage warns that if the addressed group turns back, God will substitute another people in their stead who will not be like them.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22191-22273 confidence: high

The hearers are told to perform their covenant with God, not violate ratified oaths, and are reminded that God is witness over them.

The passage directly instructs hearers to perform the covenant with God, not violate ratified oaths, and not sell God's covenant for a small price.
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The Koran (Al-Qur'an) CHAPTER XV. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22191-22273 confidence: high

God commands justice, doing good, and giving to kindred, forbids wickedness, iniquity, and oppression, and commands performance of covenant and non-violation of ratified oaths.

The audience is told to keep the covenant with God, not violate ratified oaths, avoid deceitful oath-taking, and not sell the covenant for a small price.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22514-22592 confidence: medium

God gave Moses the book of the law as direction for Israel and commanded them to take no other patron besides God.

God gives Moses the book of the law as direction for Israel and commands them not to take another patron besides God.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22514-22592 confidence: medium

"we gave unto Moses the book of the law" as direction for the children of Israel, commanding them to take no patron besides God.

God gives Moses the law as direction for Israel and commands them not to take any patron besides God.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22770-22861 confidence: high

Commands concern orphan property, covenant, full measure, just balance, not following unknown matters, examination of hearing/sight/heart, humility before earth and mountains, and revealed wisdom.

Performance of covenant is commanded and said to be inquired into hereafter.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22770-22861 confidence: high

The orphan's substance is not to be used except for improvement until maturity; covenant performance is commanded and will be inquired into hereafter.

The passage commands covenant performance and says its performance will be inquired into hereafter.
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The Koran (Al-Qur'an) CHAPTER XVI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 22958-23056 confidence: medium

Unbelievers nearly tempt the addressed figure to swerve from revealed instructions; God confirms him and warns of punishment in life and death without protection against God.

God confirms the addressed prophet against the unbelievers' temptation and warns of punishment in life and death if he swerves from revelation.
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The Koran (Al-Qur'an) CHAPTER XVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 23205-23297 confidence: medium

The history is related as truth: the young men believed in their Lord, were directed, had their hearts fortified before the tyrant, and declared the Lord of heaven and earth as their only Lord.

The young men believe in their Lord, stand before a tyrant, reject all gods besides the Lord of heaven and earth, and criticize their people’s other gods.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24046-24144 confidence: medium

Abraham replies with peace, says he will ask pardon from his Lord for his father, and says he will separate from them and from the idols invoked besides God.

Abraham separates from his people and their idols, and after that God gives him Isaac and Jacob and makes each a prophet.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24216-24303 confidence: high

No intercession is obtained except by one who has received a covenant from the Merciful; the note gives interpretations involving disposition, permission, faith, and good works.

Intercession is said to be unavailable except for one who has received a covenant or permission from the Merciful.
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The Koran (Al-Qur'an) CHAPTER XVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 24216-24303 confidence: medium

A disbeliever claims future riches and children; the passage asks whether he knows futurity or has a covenant; his statement will be written down, punishment increased, and he will appear alone and naked on the last day.

A boastful claim is challenged by asking whether the speaker has a covenant from the Merciful, and intercession is later limited to one who has received such a covenant.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25522-25578 confidence: low

God gives Abraham the site of the house of the Caaba and commands exclusive worship and cleansing of the house for those who compass, stand, and bow in worship.

God gives Abraham the site of the Caaba and commands exclusive devotion and cleansing of the house for worshippers.
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The Koran (Al-Qur'an) CHAPTER XXI. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25815-25887 confidence: medium

True believers are commanded to bow, prostrate, worship, work righteousness, fight for God's religion, follow Abraham's religion, be named Moslems, serve as witnesses, pray, give alms, and adhere to God as master and protector.

Believers are told God has chosen them, given them the religion of their father Abraham, named them Moslems, and made them witnesses.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: high

Shoaib offers Moses one of his two daughters in marriage if Moses serves eight years, or ten if he chooses, and says he does not seek to impose hardship.

Moses and Shoaib make a formal agreement over marriage and service, and Moses states that God is witness to what they say.
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The Koran (Al-Qur'an) CHAPTER XXVII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28211-28268 confidence: high

A damsel advises hiring Moses; Shoaib offers one daughter in marriage for eight years of service, with ten optional.

Shoaib offers a daughter in marriage in return for a fixed period of service, and Moses names the arrangement a covenant with God as witness.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28542-28629 confidence: medium

Abraham is sent and tells his people to serve and fear God; he says they worship idols and forge a lie, and that idols cannot provide for them.

Abraham instructs his people to serve and fear God, rejects idols as powerless to provide, and directs them to seek provision from God.
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The Koran (Al-Qur'an) CHAPTER XXVIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIX. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 28631-28720 confidence: medium

Lot believes Abraham; Abraham says he flees to the place commanded by his Lord; Isaac and Jacob are given to Abraham, and prophecy and scriptures are placed among his descendants.

The passage says Isaac and Jacob are given to Abraham and that prophecy and scriptures are placed among Abraham's descendants.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29490-29573 confidence: medium

“GOD hath not given a man two hearts within him”; he has not made certain divorced wives true mothers nor adopted sons true sons.

The passage presents divine speech as correcting social kinship categories and grounding communal and blood relations in the book of God.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29490-29573 confidence: medium

Consanguineous relatives are nearer kin according to the book of God than other true believers and the Mohajern; this is written in the book of God.

The priority of consanguineous kin is said to be according to the book of God and written in the book of God.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29576-29668 confidence: high

God accepted a firm covenant from the prophets, including Mohammed, Noah, Abraham, Moses, and Jesus son of Mary.

The passage describes covenants accepted by God and says truthfulness and covenant performance will be examined hereafter.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29576-29668 confidence: high

“we accepted their covenant from the prophets ... from Noah, and Abraham, and Moses, and Jesus the son of Mary, and received from them a firm covenant”

The passage begins with a firm covenant taken from Mohammed and earlier prophets and later recalls a covenant not to turn backs, with future examination of covenant performance.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29670-29714 confidence: high

Some true believers performed what they had promised to God; some had finished their course and others waited, without changing their promise.

The passage explicitly describes believers performing a promise or covenant to God and God rewarding fidelity while potentially punishing or forgiving the hypocritical.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29670-29714 confidence: high

Some true believers justly perform what they promised to God; some have finished their course, some wait, and they do not change their promise.

The passage states that some true believers performed what they promised to God and that God may reward the just performers of their covenant for fidelity.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29716-29804 confidence: high

The Koreidha are described as defecting despite alliance; Gabriel tells Mohammed that angels have not laid down arms and orders action; the Koradhites are besieged, surrender to Saad's judgment, and receive a sentence called the sentence of God.

The Koreidha are described as being in league with Mohammed, defecting to his enemies, and then receiving a sentence that Mohammed identifies as God's sentence.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29716-29804 confidence: medium

The commentary says the tribe of Koreidha, though in league with Mohammed, went over to his enemies; Gabriel tells the prophet the angels have not laid down arms and orders action; Mohammed proclaims prayer for success and besieges their fortress for twenty-five days.

The Koreidha are described as being in league with Mohammed and going over to his enemies; after surrender, Saad's sentence is identified as God's sentence, and the text says God caused believers to inherit their land, houses, and wealth.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 29806-29859 confidence: medium

“It is not fit for a true believer of either sex, when GOD and his apostle have decreed a thing,” to choose differently; disobedience is called manifest error.

The passage says true believers of either sex should not choose differently when God and his apostle decree a matter, and disobedience is manifest error.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30006-30088 confidence: low

Specified kin, women, and slaves may speak with the women unveiled; God is witness of all things.

The passage presents divine commands governing who may speak unveiled, public garments for women, and communal conduct toward the prophet.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30090-30134 confidence: high

“We proposed the faith unto the heavens, and the earth, and the mountains: and they refused to undertake the same, and were afraid thereof; but man undertook it.”

The faith is offered to the heavens, earth, and mountains; they refuse in fear, while man undertakes it.
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The Koran (Al-Qur'an) CHAPTER XXXII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30090-30134 confidence: medium

"We proposed the faith unto the heavens, and the earth, and the mountains: and they refused...but man undertook it."

Faith is offered to major cosmic entities, who refuse it, and is then undertaken by man.
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The Koran (Al-Qur'an) CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30137-30241 confidence: medium

The note explains faith as obedience to divine law and reports commentary in which heavens, earth, and mountains decline to undertake it under conditions of reward and punishment, while Adam accepts it.

The note explains faith or obedience to divine law as a grave obligation declined by heavens, earth, and mountains and accepted by Adam.
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The Koran (Al-Qur'an) CHAPTER XXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 30137-30241 confidence: medium

The note explains faith as obedience to divine law and reports a commentarial account in which the law is offered to the heavens, earth, and mountains, which decline it, and then to Adam, who accepts it.

A translator note reports a commentarial account in which the divine law, with reward and punishment attached, is offered to cosmic entities and then accepted by Adam.
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The Koran (Al-Qur'an) CHAPTER XXXIX. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XL. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 32265-32322 confidence: medium

Moses receives direction; the children of Israel inherit the book of the law; the prophet is told to be patient, seek pardon, and praise the Lord morning and evening.

Moses receives direction, and the children of Israel inherit the book of the law as direction and admonition.
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The Koran (Al-Qur'an) ENTITLED, THE GENII; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXXIII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 37250-37280 confidence: medium

The precepts in the Koran are described as heavy and difficult for observers, especially the prophet, who must see that his people observe them.

The note describes a demanding devotional precept and an easing or abrogation of the night-vigil requirement through the institution of five hours of prayer.
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The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: medium

The apostle invites belief in the Lord; God has received a covenant concerning this matter; God sent evident signs to his servant to lead people out of darkness into light.

The passage says God has received a covenant concerning belief and asks why the audience does not believe when the apostle invites them.
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The Koran (Al-Qur'an) ENTITLED, THE INEVITABLE; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LVII. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 35323-35422 confidence: high

The audience is urged to believe in God and his apostle, give alms from inherited wealth, heed the apostle's invitation and covenant, and recognize signs sent to God's servant to lead them from darkness into light.

The passage says the apostle invites the audience to believe and that a covenant concerning this matter has been received.
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The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26589-26674 confidence: medium

“The saying of the true believers... is no other than that they say, We have heard, and do obey.”

True believers answer summons by saying they have heard and obey, and obedience to God and the apostle leads to felicity.
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The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26677-26755 confidence: medium

God promises believers who do good works succession in the earth, establishment of their religion, security after fear, and requires worship without association of others.

God promises believers who do good works succession in the earth, established religion, and transformation of fear into security, along with exclusive worship of God.
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The Koran (Al-Qur'an) ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIV. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 26677-26755 confidence: medium

God promises believers who do good works that they will succeed in the earth, have their religion established, and have fear changed into security, while worshipping God alone.

Believers who do good works are promised succession in the earth, religious establishment, and security, together with the requirement to worship God without association.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LI. / ENTITLED, THE DISPERSING; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34449-34490 confidence: medium

Genii and men are created only to serve God; God needs no sustenance or feeding and provides for all creatures with mighty power.

Genii and men are said to have been created only to serve God, who does not require sustenance from them.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LIII. / ENTITLED, THE STAR; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 34723-34758 confidence: low

The passage refers to teachings in the books of Moses and Abraham, describes Abraham as faithful to his engagements, and states that a burdened soul shall not bear another's burden.

Abraham is described as one who faithfully performed his engagements.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVI. / ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36353-36436 confidence: medium

The more received opinion says Mohammed lay with Mary, Hafsa learned of it and reproached him, and he swore not to touch Mary again; the chapter is said to free him from that promise.

The passage centers the chapter's occasion on an oath not to touch Mary and explains the chapter as freeing Mohammed from the obligation through divine allowance of expiation or exception in oaths.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER LXVI. / ENTITLED, PROHIBITION; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 36353-36436 confidence: medium

The more received opinion says Mohammed lay with Mary, Hafsa learned of it and reproached him, and he promised with an oath never to touch Mary again; the chapter frees him from that promise.

The passage centers on an oath not to touch Mary again and explains the chapter as freeing Mohammed from the obligation through expiation or an exception in oaths.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17735-17807 confidence: high

“A DECLARATION of immunity from GOD and his apostle, unto the idolaters, with whom ye have entered into league.”

The passage centers on a declaration concerning idolaters with whom a league had been made, allowing a four-month interval and then ending or restricting security; the note explicitly interprets this as discharge from truce or league after that time.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17735-17807 confidence: high

God and his apostle declare immunity to idolaters with whom a league had been made; the idolaters are allowed secure movement for four months and warned that they cannot weaken God and that God will disgrace unbelievers.

The passage centers on a declaration concerning idolaters with whom a league had been made, including a four-month interval and an interpretation that Mohammed is discharged from truce or league after that period.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17810-17901 confidence: high

Covenants with idolaters who have not failed the believers or aided others against them are to be performed until the term elapses; God loves those who fear him.

The passage repeatedly treats leagues, oaths, fidelity, fixed terms, and violation of oaths as grounds for protection or conflict.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17810-17901 confidence: high

Covenants with idolaters who do not fail the believers or assist others against them are to be fulfilled until their term elapses.

The passage repeatedly treats leagues, covenants, and oaths as binding when kept and as grounds for opposition when violated.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 17960-18035 confidence: medium

The note discusses tribute paid by Jews, Christians, and possibly other religious groups as a condition of protection, with differing legal opinions on amounts and eligible groups.

The note states that Jews and Christians are admitted to protection on payment of tribute and discusses which groups are included.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18107-18186 confidence: low

A note says month intercalation learned from the Jews is unlawful because it fixes pilgrimage and Ramadan to certain seasons.

Notes describe unlawful intercalation and transfer of sacred months, with ordinances promulgated by Mohammed at the pilgrimage of valediction.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18279-18360 confidence: high

Some make a covenant with God, saying that if he gives them abundance, they will give alms and become righteous.

Some people promise God alms and righteousness if granted abundance, but then become covetous and fail to perform the promise.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18279-18360 confidence: high

Some made a covenant with God to give alms and become righteous if given abundance; after receiving abundance they became covetous and turned back. God knows concealment, private discourse, and secrets.

A subgroup vows to give alms and become righteous if God gives abundance, but after receiving abundance becomes covetous and turns back.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18362-18436 confidence: medium

Thalaba asks Mohammed to pray for God to give him riches, promises good use, becomes rich, resists paying alms to collectors, and later has his alms refused by Mohammed after revelation.

Thalaba requests riches, solemnly promises good use, becomes rich, and resists the alms obligation when collectors arrive.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18617-18694 confidence: high

God purchases the souls and substance of true believers, promises paradise, and conditions the exchange on fighting for God's cause, whether slaying or being slain; the promise is said to be due by the law, gospel, and Koran.

God purchases the believers' souls and substance and promises paradise under a stated condition.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18617-18694 confidence: high

God has purchased the true believers' souls and substance, promising paradise, on condition that they fight for God's cause, whether they slay or are slain; the promise is stated as due by the law, gospel, and Koran and called a contract.

God purchases true believers' souls and substance, promises paradise, and sets fighting in God's cause, including being slain, as the condition; the passage calls this a contract.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER VIII. / IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER IX.; lines 18697-18768 confidence: medium

Abraham asked forgiveness for his father only because of a promise; when the father’s enmity to God became known, Abraham declared himself clear of him.

Abraham’s relation to his father changes when the father’s enmity to God is known, making divine allegiance supersede kinship obligation.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33800-33884 confidence: high

"they who swear fealty unto thee, swear fealty unto GOD: the hand of GOD is over their hands"; keeping the covenant with God brings a great reward.

The passage identifies fealty sworn to the apostle as fealty to God and describes performance or violation of what was covenanted with God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33800-33884 confidence: high

Those who swear fealty to the apostle “swear fealty unto GOD”; “the hand of GOD is over their hands,” and covenant-keeping brings a great reward.

Swearing fealty to the apostle is identified with swearing fealty to God, and keeping or breaking the oath determines harm or reward.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33886-33983 confidence: high

A note says the original word means publicly acknowledging or inaugurating a prince by swearing fidelity and obedience, and that God witnesses the giving of faith to his apostle.

The passage centers on a sworn act of fidelity under a tree, with God witnessing or approving the fidelity and rewarding the faithful group.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33886-33983 confidence: high

“GOD was well pleased with the true believers, when they sware fidelity to thee under the tree”; he sent down tranquility and rewarded them with speedy victory and many spoils.

Believers swear fidelity under a tree; the note frames the act as a solemn oath of faithfulness and obedience, witnessed by God.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33986-34065 confidence: medium

The pacification terms include a ten-year truce, freedom to enter into league with Mohammed or the Koreish, and permission for Mohammed to visit the temple of Mecca the next year for three days.

The note states terms of pacification: a ten-year truce and permission for Mohammed to visit the temple the next year for three days.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XLVIII. / ENTITLED, THE VICTORY; REVEALED AT MEDINA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 33986-34065 confidence: medium

Unbelievers put affected preciseness in their hearts; God sends tranquility on the apostle and true believers and fixes in them the word of piety.

The note describes a formal pacification with disputed religious formulas, accepted wording, a ten-year truce, and regulated future access to the temple.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / CHAPTER XXIII. / ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA. / IN THE NAME OF THE MOST MERCIFUL GOD.; lines 25890-26000 confidence: high

True believers keep prayer, alms, restraint, trust and covenant; "these shall be the heirs" who inherit paradise forever.

The believers keep trust and covenant, observe prayer, give alms, and are declared heirs of paradise.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39526-39627 confidence: medium

Abraham is indexed as patriarch; former idolater; demolisher of Chaldean idols; preacher; disputant with Nimrod; survivor of Nimrod's fire; seeker of conviction about resurrection; sacrificer of birds and of his son; host of angels; recipient of Isaac's promise; friend of God; builder and cleanser of the Caaba with Ismael.

Abraham and Ismael are said to be commanded to build and cleanse the Caaba.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39628-39754 confidence: low

"Commandments given the Jews"; "Contracts to be performed"

The passage lists commandments given to the Jews and also states that contracts are to be performed.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 39988-40053 confidence: medium

The Koran entry describes its name, composition, completion over twenty-three years, divine authorship, challenge to men and genii, being sent down by God, excellence, agreement with scripture, necessary contents, literal and figurative contents, rejection by unbelievers, incorruptibility, and ritual handling.

Law is described as given to Moses, confirmed by Jesus and the Koran, and related to God's laws and legal topics.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40056-40155 confidence: medium

Mohammed is associated with flight to Medina, a league with Medina, battles including Bedr and Ohod, a truce with the Koreish, fidelity sworn at al Hodeibiya, conspiracies against him, and miraculous preservation from an attempt on his life.

Mohammed enters a league with Medina, makes a ten-year truce with the Koreish, and his men swear fidelity to him at al Hodeibiya.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 confidence: high

Moses is associated with fire in the bush, being sent to Pharaoh, miracle-working power, Egypt, water from the rock, conversation with God, receiving and breaking law tables, anger at Aaron over the golden calf, and a search for al Khedr.

Moses treats with God and receives the tables of the law.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40156-40260 confidence: medium

Moses is indexed with fire in the bush, mission to Pharaoh, miracles, water from the rock, divine speech, law tables, the golden calf, search for al Khedr, and relics in the ark.

Moses treats with God and receives the tables of the law.
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The Koran (Al-Qur'an) IN THE NAME OF THE MOST MERCIFUL GOD. / FINIS / AN INDEX / OF THE; lines 40377-40474 confidence: medium

“Tables of the law” is listed.

The index lists the tables of the law.
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The Koran (Al-Qur'an) PRELIMINARY DISCOURSE / SECTION I. / SECTION II. / SECTION III; lines 3425-3470 confidence: medium

Religion is described as sanctioned by laws, ceremonial signs, temporal and eternal rewards and punishments, and obedience to Mohammed as prophet and ambassador of God.

The passage connects divine religion with laws, ceremonies, obedience, and temporal and eternal rewards and punishments.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 confidence: high

The passage protects the orphan’s substance, commands performance of covenant, just measure and balance, warns against following unknown matters because hearing, sight, and heart will be enquired of, forbids pride on earth, and calls this revealed wisdom.

The covenant must be performed and will be enquired of, linking covenant to accountability.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 10088-10219 confidence: high

Commands prohibit killing children for want, adultery, and wrongful killing, while regulating vengeance for wrongful death.

The passage presents moral commands as part of wisdom revealed by the Lord and states that covenant, hearing, sight, and heart will be enquired of.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12080-12213 confidence: high

God enjoins justice and good-doing, forbids wrong and oppression, commands faithfulness to the covenant and oaths, compares oath-breaking to unraveling spun thread, and says resurrection will clarify disputes and people will be called to account.

The passage explicitly commands faithfulness to the covenant of God, forbids breaking pledged oaths, and warns against bartering the covenant for a mean price.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 12080-12213 confidence: high

The audience is told to keep God's covenant and pledged oaths, not to be like one who unravels strongly spun thread, and is told that the day of resurrection will clarify their disputes.

The passage explicitly commands fidelity to the covenant of God, forbids breaking pledged oaths, warns against oath fraud, and condemns bartering the covenant for a mean price.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: medium

Abraham says, “O Lord make this land secure,” and asks that he and his children be turned aside from serving idols.

Abraham prays for security, freedom from idols, provision, prayer observance, and forgiveness for his offspring settled near the holy house.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13162-13287 confidence: medium

Abraham says he has settled some offspring in an unfruitful valley near God’s holy house, asks that they observe prayer, and asks for human hearts to yearn toward them and for fruits to be supplied.

Abraham says he has settled some offspring in an unfruitful valley near God’s holy house and asks for prayer observance, yearning hearts, fruits, and thankfulness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13568-13695 confidence: medium

Jacob requires an oath before God to bring Benjamin back, calls God witness, advises the sons to enter by different gates, and says judgment belongs to God alone.

Jacob sends Benjamin only after the brothers pledge before God to bring him back, and the pledge later governs the eldest brother's actions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 13568-13695 confidence: high

Jacob questions entrusting the brother, invokes God as guardian, the sons find returned money and request to take the brother for provisions, and Jacob requires an oath before God to bring him back.

Jacob requires an oath before God that the brothers will bring Benjamin back, and the eldest later recalls this pledge.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 14253-14381 confidence: medium

The father proposes marriage to one of his two daughters if Moses serves eight years, optionally ten; Moses accepts and says God is witness of their agreement.

The father proposes marriage to one daughter for eight or ten years of service, Moses accepts, and God is witness of what they say.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15351-15479 confidence: medium

God prescribed the faith commanded to Noah, Abraham, Moses, and Jesus, with the instruction to observe it and not divide into sects.

The faith prescribed to the audience is identified with commands given to Noah, Abraham, Moses, and Jesus, including the command not to divide into sects.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 15351-15479 confidence: high

Opening of Sura XLII: God reveals to the addressed messenger as to those before him; all in heavens and earth is His; the heavens nearly cleave from awe; angels praise and ask forgiveness for earth-dwellers.

The passage states that God reveals to Muhammad as to predecessors and prescribed the same faith to Noah, Abraham, Moses, and Jesus, with a command not to divide.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16572-16682 confidence: medium

God forbids open and secret filthy actions, iniquity, unjust violence, unwarranted association with God, and ignorant speech about God; every nation has a set time; apostles come rehearsing signs.

Apostles come from among the children of Adam rehearsing signs; those who fear God and do good have no fear, while rejecters are condemned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16684-16805 confidence: medium

Houd is sent to Ad, calls them to worship God alone, is accused of unsoundness and imposture, calls himself an apostle and counsellor, reminds them of God's favors, warns of wrath, and is delivered with his supporters while deniers are cut off.

Ad object that Houd calls them to worship one God alone and leave what their fathers worshipped.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16807-16947 confidence: high

The passage says most were not found to keep their covenant and most were found perverse.

The passage explicitly says that most of them were not found to have kept their covenant and were perverse.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16807-16947 confidence: high

The passage states that prophets are sent to cities, people may be afflicted and then seize upon prosperity, those who deny signs are seized suddenly, believers would receive blessings, hearts may be sealed, and covenant is not found in most of them.

The passage states that God did not find covenant in most of them and found most to be perverse, in the same generalized section about cities that rejected apostles and signs.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16949-17067 confidence: high

Moses is chosen by divine commissions and speech; written tables are given to him with a monition concerning every matter and precepts for his people.

Written tables are given to Moses containing a monition concerning every matter and precepts to be observed.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16949-17067 confidence: medium

Flood, locusts, lice, frogs, and blood are sent as clear signs; during plagues the people ask Moses for prayer and promise belief and release, but after relief they break the promise.

Pharaoh's people appeal to what God has covenanted with Moses, promise belief and release if the plague is removed, and then break the promise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 16949-17067 confidence: medium

God says Moses is chosen by commissions and divine speech, commands him to receive what is given, and writes for him on tables a monition concerning every matter.

God chooses Moses by speaking to him and gives written tables containing monition concerning every matter and precepts for the people.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17069-17180 confidence: high

When Moses' anger is stilled, he takes up the tables; their writing is described as guidance and mercy for those who dread their Lord.

The passage presents written guidance in the tables, a covenant through Scripture, a command to receive and remember what was brought when the mount is raised, and a primordial witness to divine lordship.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17069-17180 confidence: high

Moses returns wrathful to his people, rebukes their action after his departure, throws down the tables, seizes his brother, and hears his brother's plea about being nearly killed by the people.

The calf is taken as a god; Moses returns in anger, and those who took the calf are threatened with divine wrath and shame, while repentance remains possible.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17069-17180 confidence: high

Moses prays for forgiveness and mercy for himself and his brother; calf-worshippers are threatened with wrath and shame, repentant believers with mercy, and the tables are described as containing guidance and mercy.

The tables' writing is said to contain guidance and mercy, and later the inherited Book and Scripture covenant guide truth-speaking, prayer, and righteousness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17069-17180 confidence: medium

The people are told to dwell in a city, eat, say 'Hittat' as forgiveness, and enter the gate with prostrations for pardon and increase; ungodly ones change the word and receive wrath from Heaven.

The people are told to dwell in a city, eat, say a forgiveness word, and enter the gate with prostrations; pardon and increase are promised, but altering the word brings wrath.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17069-17180 confidence: high

The mount is shaken over the people like a shadow and seems to be falling; they are told to receive steadfastly what has been brought and remember what is in it so they may fear God.

The mount is shaken over the people like a shadow and they think it is falling; they are told to receive and remember what has been brought to them so that they may fear God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17069-17180 confidence: high

The Lord brings forth descendants from the sons of Adam and takes them as witnesses against themselves by asking whether He is their Lord; they affirm this so they cannot claim heedlessness on the day of Resurrection.

Descendants from the sons of Adam affirm God's lordship as witnesses against themselves so they cannot claim ignorance on the day of Resurrection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17182-17320 confidence: medium

God creates from a single person and brings forth his wife; after conception and pregnancy, the pair pray for a perfect child and promise thankfulness.

The couple pray for a perfect child and promise thankfulness; after God gives the child, they join partners with Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17322-17443 confidence: medium

The translator adopts Freytag's explanation of the calf and notes a Talmudic tradition that the calf lowed because Samal entered it.

The golden calf is said to low because Samal entered it, and the tribe of Levi is said not to be implicated in the calf sin.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17445-17575 confidence: medium

Translator note: Sinai is compared with traditions saying God covered the people with the mountain like a roof or turned it over them like a vessel, saying that receiving the law meant life and refusal meant the grave.

A translator note cites a tradition in which the mountain is turned over the people like a vessel and acceptance of the law is made a condition of survival.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17445-17575 confidence: high

A witness from the children of Israel testifies to conformity with the Law; before the Koran was the Book of Moses, a rule and mercy, and this Book confirms it in Arabic as warning and glad tidings.

The passage says a witness from the children of Israel recognizes conformity with the Law and that the Book of Moses preceded the Koran as rule and mercy, with the present Book confirming it in Arabic.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 17445-17575 confidence: medium

Note 41 cites a tradition: the Holy One “turned the mountain over them like a vessel” and said that if they received the law, well, but if not, “there shall be your grave.”

The note reports a tradition in which a mountain is raised over the people and acceptance of the law is made the condition for survival.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18220-18327 confidence: high

The Lord's binding commands include assigning no partner to Him, being good to parents, not slaying children because of poverty because provision is promised, avoiding outward and inward pollutions, and not slaying a person whom God has forbidden except for just cause.

The passage lists binding commands and explicitly requires fulfilling the covenant of God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18220-18327 confidence: high

The passage rehearses binding commands: assign no partner to God, be good to parents, do not slay children because of poverty since God provides, avoid outward and inward pollutions, and do not slay anyone God has forbidden except for just cause.

The passage lists binding divine commands and explicitly commands fulfillment of the covenant of God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: high

Men of insight know what was sent down is truth, fulfill God's pledge, do not break the compact, join what God commands, fear reckoning, remain constant, pray, give alms, and turn aside evil by good.

The righteous fulfill God's pledge, keep the compact, perform prayer and almsgiving, and are promised Gardens of Eden with kin and angels at portals.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18471-18596 confidence: high

Those praised fulfill their pledge to God, do not break their compact, join what God commanded to be joined, fear their Lord, dread reckoning, endure trials, pray, give alms in secret and openly, and turn aside evil by good.

The passage praises those who fulfill their pledge to God, do not break their compact, and join what God has commanded to be joined.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18598-18731 confidence: high

Those who break their covenant with God, cut apart what God commanded to be united, and commit misdeeds on earth are told that a curse and an ill abode await them.

The passage explicitly names a covenant with God and assigns curse and ill abode to those who break it and commit misdeeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18598-18731 confidence: high

Those who break their covenant with God, cut apart what God commanded to be united, and commit misdeeds on earth are assigned a curse and an ill abode.

The passage states that people contract and then break a covenant with God, sever commanded bonds, commit misdeeds, and receive curse and an ill abode.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: high

God may set forth the instance of a gnat or nobler object; parables guide many and mislead the wicked, who violate God’s covenant, cut what God commanded joined, and act disorderly on earth.

The wicked are explicitly described as violating God’s covenant after its establishment and as suffering loss.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18733-18863 confidence: high

God sets forth examples such as a gnat; believers accept truth, unbelievers question the comparison, and the wicked are described as covenant-violators who sever what God ordered joined and act disorderly on earth.

The wicked are specifically described as violating God's covenant after its establishment and acting disorderly on earth.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18865-18984 confidence: high

The children of Israel are told to remember God's favor, keep covenant, believe what has been sent down confirming their Scriptures, and not hide the truth knowingly.

The passage repeatedly recalls God's covenant with the children of Israel and the duty to hold fast to revealed commands.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18865-18984 confidence: high

A covenant is recalled in which a mountain is lifted over the people and they are told to hold fast to revelation; Sabbath transgressors are changed into scouted apes as a warning.

The mountain is lifted over the people during a covenantal command to take hold of revelation.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 confidence: high

A covenant with the children of Israel commands worship of God alone, goodness to parents, kindred, orphans, and the poor, right speech, prayer, and stated alms; most turn away.

Multiple covenant scenes include commands, ratification or witness, breach through violence, and renewed rejection of engagements.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 confidence: high

Moses comes with proofs; in his absence the addressees take the calf as their god; at the accepted covenant the mountain is uplifted over them and they are told to hold firmly and hearken; the calf is described as drunk into their hearts.

The passage links acceptance of the covenant with the mountain being uplifted over the addressees and a command to hold firmly and hearken.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 confidence: high

God’s covenant with the children of Israel commands worship and ethical duties; another forbids bloodshed and expulsion, yet the people are accused of killing and driving out their own.

God enters covenants with the children of Israel, commands obligations, and the addressed group is accused of violating them by turning away, bloodshed, expulsion, and rebellion.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 18986-19101 confidence: high

God accepts the covenant, uplifts the mountain, commands firm adherence and hearing; the response is described as both hearing and rebelling, and the calf is drunk into their hearts.

At the acceptance of the covenant, the mountain is uplifted over the people while they are commanded to take firm hold and hearken.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: high

Abraham's Lord tests him with commands; Abraham fulfills them; God says He will make Abraham an Imam to mankind and that His covenant does not embrace evildoers.

Abraham is tried by commands, fulfills them, is appointed an Imam, and receives a statement about the limits of God's covenant.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19103-19221 confidence: high

Abraham is tested by commands he fulfills; God says He will make Abraham an Imm to mankind; Abraham asks about his offspring, and God says His covenant does not embrace evildoers.

Abraham fulfills divine commands, is made an Imm to mankind, and receives a statement about God's covenant excluding evildoers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: medium

Abraham and Jacob bequeath a chosen religion to their children and tell them not to die unless surrendered to God.

Abraham and Jacob pass a chosen religion to their children, and Jacob’s sons pledge worship of the one God of their fathers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: high

Abraham answers God’s command to resign himself; Abraham and Jacob bequeath the chosen religion to their children, and Jacob’s sons affirm worship of the one God of the fathers.

Abraham and Jacob transmit a chosen religion to their children, and Jacob’s sons affirm worship of the one God and surrender to Him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19223-19345 confidence: medium

The qibla change is questioned; the response says East and West are God’s, the community is made a central people and witnesses, and the former qibla was appointed as a test of following the apostle.

The community is made a central people to be witnesses regarding mankind, while the apostle is a witness regarding the community.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: medium

Nighttime approach to wives, eating, and drinking are allowed until daybreak; fasting resumes until night; mosque conduct and divine bounds are stated.

The passage sets divine bounds for fasting, mosque conduct, pilgrimage timing, offerings, substitutions, and fear of God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19459-19571 confidence: medium

Rules for the night of the fast: marital approach, eating and drinking until daybreak, strict fasting until night, abstinence in mosques, and God's bounds and signs.

God sets bounds, gives clear signs, commands fear and obedience, and warns against lapsing after signs or altering God's boon.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19573-19677 confidence: medium

Divorce is limited; spouses are to be kept honorably or put away with kindness; taking back gifts is restricted; redemption and remarriage are governed by God's bounds, which must not be overstepped.

Divorce, redemption, remarriage, retention, and release are governed by God's ordinances and bounds, which must not be overstepped.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19679-19788 confidence: medium

Divorced wives who have completed the prescribed time are not to be hindered from honourable remarriage; the warning is tied to belief in God and the last day.

Commands about divorce, nursing, widowhood, remarriage, dowry, and fair provision are framed by admonitions to fear God and by God’s knowledge of deeds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 19896-20006 confidence: medium

The apostle and the faithful believe in what was sent down, in God, angels, books, and apostles; they say they have heard and obeyed and must return to the Lord.

The faithful declare that they have heard and obeyed, and they petition the Lord for mercy, forgiveness, and protection.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20138-20273 confidence: medium

Note 53 quotes a tradition in which Jacob summons his twelve sons and they affirm that the Lord is their God and one.

The cited tradition presents Jacob's sons affirming undoubted monotheism at their father's deathbed.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20703-20832 confidence: high

The worst beasts are thankless unbelievers; those leagued with the Prophet break their league; instructions are given for wartime warning and fairly throwing back a treaty when treachery is feared.

The passage explicitly refers to leagues and treaties, condemns those who break them, and gives procedures for suspected treachery and treaty exceptions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20703-20832 confidence: medium

Those who believed, fled homes, spent substance for God's cause, and those who took in and helped the Prophet are near kin; believers who have not fled have no kindred rights until they flee, though aid is due for faith except against treaty partners.

Belief, migration, fighting, asylum, and aid create rights of kinship or near-kindred obligations, alongside a final affirmation of blood ties.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20703-20832 confidence: high

The passage describes league-breakers who do not fear God, gives instructions for war and returning a treaty when treachery is feared, and states that infidels will not escape God.

The passage discusses people with whom a league has been made, their repeated breaking of it, the fair return of a treaty if treachery is feared, and aid obligations limited by existing treaties.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 20985-21124 confidence: medium

If the addressed people turn back, God will change them for another people unlike them; the translator's note cites Matt. xxi. 43.

The passage warns that if the addressed people turn back, God will change them for another people unlike them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: medium

"Abraham was neither Jew nor Christian; but he was sound in the faith, a Muslim; and not of those who add gods to God."

Abraham is identified as neither Jew nor Christian but sound in faith and Muslim, and those who follow him with Muhammad and believers are called nearest to him.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: medium

Those who barter engagement with God and oaths for a paltry price have no portion in the world to come and face grievous chastisement.

Those who barter engagement with God and oaths for a paltry price are threatened with exclusion and chastisement.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21243-21364 confidence: high

Those who barter their engagement with God and their oaths for a paltry price are promised no portion in the world to come and grievous chastisement on the day of resurrection.

Those who barter their engagement with God and oaths for a paltry price are threatened with exclusion from the world to come and chastisement.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 confidence: high

God makes a covenant with the prophets, gives Book and Wisdom, requires belief in and aid for a later confirming prophet, receives their resolution, and names witnesses.

God establishes covenant terms with prophets around Book, Wisdom, a confirming prophet, witness, belief, and aid.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21366-21498 confidence: high

God enters covenant with the prophets, gives Book and Wisdom, requires belief in and aid to a confirming prophet, and names witnesses to the covenant.

The passage explicitly describes God entering into covenant with the prophets, setting terms, and calling both them and Himself witnesses.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 confidence: high

The believers will be tried and hear hurtful things from prior scripture communities and polytheists; God made a covenant with those given Scriptures to make it known and not hide it, but they cast it behind their backs and sold it cheaply.

God's covenant with those given Scriptures requires making it known and not hiding it; the passage says some cast it behind their backs and sold it cheaply.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21747-21849 confidence: high

God entered into a covenant with those given the Scriptures that they should make it known to mankind and not hide it, but they cast it behind their backs and sold it for a sorry price.

God enters a covenant with those given the Scriptures, requiring them to make it known to mankind and not hide it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21966-22110 confidence: medium

Jesus son of Mary tells the children of Israel he is God's apostle, confirms the prior law, announces a later apostle named Ahmad, and the later clear proofs are called manifest sorcery.

Jesus confirms the earlier law and announces a later apostle named Ahmad.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21966-22110 confidence: medium

The note says the people were assembled on Mount Sinai and compares a Jewish legend that prophets and rabbis of every generation were present when God gave the law to Moses.

The note situates an assembly on Mount Sinai in connection with God giving the law to Moses and cites a related Jewish legend.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 21966-22110 confidence: medium

The embassy declined the proposed dispute-settlement mode but consented to pay tribute if their religion and lands were not molested.

The Nedjran embassy agrees to pay tribute on condition that their religion and lands not be molested.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22112-22232 confidence: medium

Believers are urged to give alms and expend for God's cause; a generous loan to God will be doubled and receive a noble reward.

The passage says God has accepted the believers' alliance and urges belief, expenditure, and striving in God's cause.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22234-22361 confidence: medium

Noah and Abraham are named; prophecy and the Book are conferred on their seed, with some guided and many evildoers.

Noah, Abraham, their seed, Jesus, the Evangel, and the People of the Book are placed in a sequence of divine sending and revelation.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22363-22471 confidence: medium

Believers may not inherit wives against their will, prevent them from marrying to recover dowry, or take back a large gift by slander; marriage is described as a strict bond of union.

The marital relation is described as a strict bond of union, and unjust recovery of dowry is condemned.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22363-22471 confidence: medium

God commands inheritance portions for children, parents, spouses, siblings, and distant relations after bequests and debts; the rules are called God's law and ordinance.

The rules are repeatedly described as God's law, ordinance, and precepts; rebellion is described as breaking God's bounds.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 confidence: high

The mountain was uplifted over them during covenant-making; they were told to enter the gate adoring, not transgress the Sabbath, and a strict covenant was received from them.

The passage describes the mountain being uplifted over a people when a covenant was made with them, together with commands concerning the gate and Sabbath.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 22936-23059 confidence: high

The mountain was uplifted over them when a covenant was made; they were told to enter the gate adoring and not transgress on the Sabbath; a strict covenant was received from them.

The passage says a strict covenant was received, associates it with the uplifted mountain, gate entry, and Sabbath command, and later states that the covenant was broken.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23322-23450 confidence: medium

Poor refugees are described as driven from homes and substance while seeking God’s favour and aiding God and his apostle; they are called people of genuine virtue.

Refugees displaced for faith are paired with hosts who cherish and prefer them despite their own poverty, followed by a prayer for solidarity among believers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23322-23450 confidence: medium

At the start of Sura XXXIII, the Prophet is told to fear God, not obey unbelievers and hypocrites, follow revelation, and trust God; the passage denies that a man has two hearts and distinguishes divorce formulas and adopted sons from mothers and natural sons.

The Prophet is said to be nearer to the faithful than themselves; his wives are their mothers, while adopted sons are distinguished from biological sons.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23452-23571 confidence: high

God enters into a strict covenant with the Prophets, the addressed Prophet, Noah, Abraham, Moses, and Jesus son of Mary.

God forms a strict covenant with prophets, and a pledge made to God is later said to be subject to inquiry.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23452-23571 confidence: high

God enters a strict covenant with the Prophets, including the addressed Prophet, Noah, Abraham, Moses, and Jesus Son of Mary; God will question truthful people and has prepared torment for unbelievers.

The passage states that God formed a strict covenant with the prophets and will question truthful people while preparing torment for unbelievers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23697-23833 confidence: medium

The Faith is proposed to the Heavens, Earth, and Mountains; they refuse and fear the burden, while Man undertakes it and is called unjust and senseless.

The Faith is offered to the heavens, earth, and mountains, which refuse and fear it, while Man undertakes to bear it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23697-23833 confidence: high

The Faith is proposed to the heavens, earth, and mountains; they refuse and fear the burden. Man undertakes to bear it and is described as unjust and senseless.

The Faith is offered to the heavens, earth, and mountains, which refuse and fear it; man undertakes the burden.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 23974-24086 confidence: medium

The believers' words when called for judgment are: "We have heard, and we obey"; those who obey God and the Apostle and fear God are called blissful.

A group swears a solemn oath to march if commanded, but the passage says not to swear and that obedience is of greater worth; true believers say they have heard and obey.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24088-24207 confidence: medium

God promises believers who do right that they will succeed others in the land, have their religion established, and receive security after fear, while worshiping God alone.

God promises the believing and righteous community succession in the land, establishment of their religion, and security after fear.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24088-24207 confidence: medium

God promises believers who do right succession in the land, establishment of religion, security after fear, and worship of Him without partners; unbelief afterward is called impiety.

God promises succession, religious establishment, and security to those who believe, act rightly, worship Him without partners, pray, give alms, and obey the Apostle.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24584-24720 confidence: medium

Believers are commanded to prostrate, worship, act righteously, strive for God, follow Abraham's faith, serve as witnesses, pray, pay the legal impost, and cleave to God as Lord and Helper.

Believers are described as elected, linked to Abraham's faith, named Muslims, and assigned witness obligations.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24722-24835 confidence: high

Those pledging fealty to the addressee are said to pledge it to God; God's hand is over their hands; breaking the oath harms the oath-breaker, while fidelity brings great reward.

Fealty to the Apostle is equated with fealty to God, with God's hand over the pledging hands, and the pledge under the tree receives divine approval.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24722-24835 confidence: high

Those who pledge fealty to the Apostle “really plighted that fealty to God”; “the hand of God was over their hands.”

Fealty to the Apostle is identified with fealty to God, the hand of God is said to be over the pledgers’ hands, and believers later pledge under the tree.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24973-25111 confidence: medium

Abraham and his followers are a good example when they renounce their people and worship beside God, speak of enmity until belief in God alone, and turn to God in trust and supplication; Abraham's prayer for his father is excepted from imitation.

Abraham and his followers renounce their people and worship beside God until belief in God alone, while affirming trust and return to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 24973-25111 confidence: medium

Believing women who come as refugees are to be tested; if confirmed in faith, they are not returned to infidels, and dower repayment rules are given for marriages and wives who leave.

Believing women refugees are tested, and women who come to the Prophet make a pledge with specified ethical and religious obligations.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25113-25238 confidence: high

An immunity from God and His Apostle is announced to those in league among the polytheist Arabs; they are told to go at large in the land four months and warned they cannot weaken God.

The opening of Sura IX concerns league, immunity, proclamation of disengagement, exceptions for treaty partners who remain faithful, and reciprocal truthfulness at the sacred temple.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25113-25238 confidence: medium

If two bodies of the faithful are at war, make peace; if one wrongs the other, fight the wronging party until it returns to God's precepts, then make peace fairly and impartially.

The faithful are treated as brethren; warring faithful bodies are to be reconciled, and a wronging party is compelled back to God's precepts before peace is made fairly.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25113-25238 confidence: high

Sura IX opens with an immunity from God and His Apostle to polytheist Arabs in league with the believers; they may go at large four months, but cannot weaken God, and unbelievers will be put to shame.

The passage announces immunity from certain treaty obligations, preserves treaties with those who remain faithful, and commands truthfulness to treaty partners so long as they are true.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25240-25356 confidence: high

After alliance, if they break oaths and revile the religion, believers are told to battle the ring-leaders of infidelity.

Alliance and oaths are central: after alliance, opponents break oaths and revile the religion, and believers are told to fight the oath-breaking leaders.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25240-25356 confidence: high

Repentance with prayer and impost makes opponents brethren in religion, but breaking oaths after alliance and reviling religion leads to a command to battle ring-leaders of infidelity.

The passage describes alliance, oaths, and their breach, then gives instructions to fight ring-leaders or Meccans who broke oaths and attacked first.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25479-25593 confidence: high

Some agree with God to give alms if granted bounty; after receiving bounty they become covetous and fail their promise, and hypocrisy is caused to remain in their hearts.

Some make an agreement with God to give alms and be righteous if granted bounty, but after receiving bounty they become covetous and fail the promise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25479-25593 confidence: high

Some agree with God that if granted bounty they will give alms and be righteous, but after receiving bounty they become covetous, turn away, and fail their promise.

Some make an agreement with God to give alms if granted bounty, but after receiving bounty they become covetous and fail their promise.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25595-25711 confidence: medium

“God bought their persons and their substance, on condition of Paradise for them in return”; this promise is said to be pledged in the Law, Evangel, and Koran.

The purchase of the faithful in return for Paradise is called a promise pledged in the Law, the Evangel, and the Koran, and a contract contracted with God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25595-25711 confidence: high

God has bought the persons and substance of the faithful on condition of Paradise; on God’s path they fight, slay, and are slain. This promise is said to be pledged in the Law, the Evangel, and the Koran, and the faithful are told to rejoice in the contract.

God buys the persons and substance of the faithful on condition of Paradise, and the faithful are told to rejoice in the contract they have contracted.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25713-25846 confidence: medium

People of Medina and nearby desert Arabs are told not to abandon God's Apostle; hardships on God's path, steps angering unbelievers, and damage from the enemy are written as good works, and God does not let the righteous reward perish.

The people are told not to abandon God's Apostle or prefer their lives to his while enduring hardship on God's path.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25848-25971 confidence: high

"O BELIEVERS! be faithful to your engagements."

The opening command tells believers to be faithful to engagements and then sets out sacred obligations and restrictions.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25848-25971 confidence: medium

Opening of Sura V: in God's name, believers are told to be faithful to engagements; cattle flesh is allowed with exceptions, game is not allowed during pilgrimage, and believers must not violate God's rites, Muharram, offerings, ornaments, or those going to the sacred house.

Believers are commanded to be faithful to engagements and not to violate God's rites, sacred month, offerings, or pilgrimage boundaries.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 confidence: high

Believers are reminded of God's covenant and their response of hearing and obeying, commanded to witness uprightly, and told of pardon and reward for belief and Hell fire for rejection.

Believers, Israel, and Christians are all discussed in relation to covenant, obedience, forgetting or breaking covenant, and consequences.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 25973-26089 confidence: high

Believers are told to remember God's favour and covenant, when they said, "We have heard and will obey."

Believers, the children of Israel, and Christians are described in relation to covenants, with obedience linked to reward and covenant-breaking or forgetting linked to curse, hardening, or enmity.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26203-26315 confidence: high

God accepted the covenant of the children of Israel and sent apostles to them; some apostles were treated as liars and some were slain.

God accepted the covenant of the children of Israel and sent apostles, but some were rejected as liars or slain.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26203-26315 confidence: medium

If the People of the Book believe and fear God, their sins will be removed and they will enter gardens of delight; if they observe the Law, the Evangel, and what was sent down, they will have good things from above and beneath.

The People of the Book are promised removal of sins, gardens, and good things if they believe, fear God, and observe the Law, the Evangel, and what was sent down.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26203-26315 confidence: high

God accepted the covenant of the children of Israel and sent Apostles; some were treated as liars and some slain. The people became blind and deaf, God turned to them, and many again became blind and deaf.

The passage recalls God accepting the covenant of the children of Israel, sending Apostles, and those Apostles being treated as liars or slain, followed by blindness and deafness.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 26317-26427 confidence: medium

Believers are instructed to appoint witnesses when death approaches and a testament is made; witnesses swear by God not to take bribes or conceal testimony, and replacement witnesses are prescribed if falsehood is revealed.

Witnesses near death swear by God not to take bribes or conceal testimony, with a procedure for replacement witnesses if falsehood is found.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 4333-4512 confidence: medium

A covetous person is questioned; Moses' pages and Abraham's pledge are cited; no soul bears another's burden; effort is seen and exactly recompensed.

Abraham is named as faithful to his pledge in the context of earlier pages and moral accountability.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 519-571 confidence: medium

The passage lists the vision of the midnight journey to Jerusalem and the Heavens, night meetings at Acaba with pledges of fealty, the command to emigrate to Yathrib/Medina, the escape of Muhammad and Abu Bekr to the cave of Thaur, and the flight to Medina.

The passage describes night meetings at Acaba and pledges of fealty given to Muhammad.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5598-5788 confidence: medium

The children of Israel are rescued from a degrading affliction under Pharaoh, who is haughty; they are chosen above peoples and shown miracles as a trial.

The children of Israel are rescued from Pharaoh and said to be chosen above all peoples in divine prescience.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: medium

God tells the two not to fear because he is with them, and instructs them to tell Pharaoh they are sent by his Lord and to release the children of Israel.

Moses and Aaron are commissioned to go to Pharaoh, demand release of the children of Israel, and later Moses leads God's servants out by night.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: medium

The children of Israel are reminded of rescue from foes, a meeting on the right side of the mountain, manna and quail descending, a warning against excess, and forgiveness for repentance and righteous conduct.

After rescue, the children of Israel are appointed a meeting on the right side of the mountain and receive manna and quail descending upon them.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 5984-6131 confidence: medium

The Children of Israel are reminded that they were rescued from foes, appointed to meet on the right side of the mountain, and given manna and quail, with warnings about excess and guidance.

The Children of Israel are rescued, appointed to meet on the right side of the mountain, and supplied with manna and quail under divine warning and guidance.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: high

God made a covenant with Adam, but Adam forgot; the angels were told to worship Adam, all did so except Eblis, and Adam and his wife were warned about a foe and the garden.

The passage explicitly states that a covenant was made with Adam and that he forgot it.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 6133-6277 confidence: high

God made a covenant with Adam, who forgot it; the angels are commanded to worship Adam and do so except Eblis; Adam is warned that a foe may drive him and his wife from the garden, where he is not hungry or naked.

The passage says an old covenant was made with Adam, but he forgot it and lacked firmness of purpose.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8364-8516 confidence: medium

Abraham tells his father and people he is clear of what they worship, except the creator who will guide him, and establishes this as an abiding doctrine among his posterity.

Abraham's renunciation of his people's worship except the creator is established as a doctrine abiding among his posterity.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 8862-9028 confidence: high

Believers are happy; they humble themselves in prayer, avoid vain words, do alms deeds, restrain appetites, tend trusts and covenants, and keep prayers.

Believers are praised for tending their trusts and covenants and maintaining prayers.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9358-9506 confidence: medium

The passage says this religion is one religion under one Lord; people have divided the matter into sects, and all will return to God.

The passage says the religion is one under one Lord, that people divided it among sects, and that all will return to God.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

God gives the Book to Moses as guidance for the children of Israel and commands that they take no other Guardian than God.

The Book is given to Moses as guidance for Israel with the command to take no guardian other than God, and the Koran is described as guiding to what is upright.
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The Koran (Al-Qur'an) PUBLIC SERVICES, / AND EMINENT LITERARY ATTAINMENTS, / THE TRANSLATOR. / PREFACE; lines 9938-10086 confidence: high

God gives the Book to Moses for guidance to the children of Israel, commands them to take no guardian but God, and addresses the posterity of those borne with Noah, who is called a grateful servant.

The Book given to Moses is ordained as guidance with exclusive divine guardianship, and the Koran is said to guide to what is most upright.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3717-3792 confidence: medium

The passage states that one true orthodox belief has existed from the beginning and involves acknowledging the only true God and obeying God-sent messengers or prophets who reveal divine will to mankind.

The passage states that God sends messengers or prophets at different times to reveal his will and that humans are to believe and obey them.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 3957-4008 confidence: medium

Six figures—Adam, Noah, Abraham, Moses, Jesus, and Mohammed—are named as bringers of new laws or dispensations that abrogated earlier ones.

The passage describes six figures who bring new laws or dispensations that successively abrogate preceding ones.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5225-5280 confidence: medium

Circumcision is said not to be mentioned in the Koran, yet to be held by Mohammedans as an ancient divine institution confirmed by Islam, proper and expedient though dispensable in some cases.

Circumcision is presented as an ancient divine institution, tied to Abraham or earlier origin traditions, and practiced by named religious communities.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5225-5280 confidence: medium

Circumcision is said not to be mentioned in the Koran, but Mohammedans hold it to be an ancient divine institution confirmed by Islam, proper and expedient though dispensable in some cases.

The passage presents circumcision as an ancient divine institution and links its precept to Abraham, Ismael, Adam, and Gabriel.
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The Koran (Al-Qur'an) SECTION I. / SECTION II. / SECTION III / SECTION IV.; lines 5396-5447 confidence: medium

Legal alms are due from cattle, money, corn, fruits, and wares sold, commonly one part in forty or two and a half percent, with quantity and possession-period conditions.

The passage sets out mandatory alms categories, rates, Ramadan provisions, and early communal collection and distribution.
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The Koran (Al-Qur'an) SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6349-6428 confidence: medium

Mohammedan civil law is said to be founded on the Koran, as Jewish civil laws were founded on the Pentateuch.

The passage presents civil law as grounded in religious scripture and explicitly compares Koranic and Pentateuchal foundations for civil law.
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The Koran (Al-Qur'an) SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6564-6614 confidence: medium

An early inheritance rule made those who fled from Mecca with Mohammed and those who assisted him at Medina heirs and nearest kin over blood relations, but this rule was quickly abrogated.

An early rule makes emigrants from Mecca and helpers at Medina nearest kin and heirs to one another, excluding blood relations, before being abrogated.
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The Koran (Al-Qur'an) SECTION V. / OF CERTAIN NEGATIVE PRECEPTS IN THE KORN. / SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS.; lines 6617-6669 confidence: medium

Private contracts should be conscientiously performed; disputes are prevented by witnesses, writing before witnesses, and pledges if a writer is unavailable; witness combinations are specified.

Private contracts and future debts are directed to be witnessed and written, with specified witness arrangements.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 7648-7696 confidence: medium

In a reported dispute before God, Moses addresses Adam as created and animated by God, worshipped by angels, placed in paradise, and blamed for expulsion; Adam replies by identifying Moses as God's chosen apostle, recipient of God's word, and recipient of the law tables.

Moses is described as chosen by God, entrusted with God's word, and given the tables of the law.
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The Koran (Al-Qur'an) SECTION VI. / OF THE INSTITUTIONS OF THE KORAN IN CIVIL AFFAIRS. / SECTION VII. / SECTION VIII.; lines 8153-8202 confidence: medium

Shiites are described as adherents of Ali; they maintain Ali is lawful Khalif and Imam, authority belongs to his descendants, the Imam's office is fundamental, and some Imamians make knowledge of the true Imam the whole of religion.

The office of Imam is treated as a fundamental religious affair that the prophet could not have left to common choice; designation and testimony concerning the Imam are called necessary.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2714-2762 confidence: high

In the seventh year, the Koreish form a solemn league or covenant against the Hashemites and family of al Motalleb, forbidding marriages and communication, then write it down and lay it up in the Caaba.

The Koreish make a solemn league or covenant against specified families, formalize it in writing, and place it in the Caaba.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2714-2762 confidence: high

The Koreish, seeking to suppress Islamism, make a solemn league or covenant against the Hashemites and family of al Motalleb, banning marriage and communication, writing it, and placing it in the Caaba.

The Koreish make a solemn league or covenant, write it down, place it in the Caaba, and impose bans on marriage and communication with the targeted families.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 confidence: medium

Twelve men of Yathreb or Medina come to Mecca and take an oath of fidelity to Mohammed at al Akaba, a hill north of the city; the oath is called the women's oath.

Twelve men of Yathreb or Medina take an oath of fidelity to Mohammed at al Akaba.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2765-2812 confidence: high

In the accepted year, twelve men of Yathreb or Medina, ten Khazraj and two Aws, come to Mecca and take an oath of fidelity to Mohammed at al Akaba, a hill north of the city; the oath is called the women’s oath.

Twelve men of Yathreb or Medina take an oath of fidelity to Mohammed at al Akaba.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2815-2861 confidence: high

The oath requires renouncing idolatry, theft, fornication, child-killing, calumnies, and obeying the prophet in reasonable things.

The passage repeatedly frames the relationship between Mohammed and the Medinan converts through solemn oath, sworn fidelity, conditions of protection, and pledged faith.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2815-2861 confidence: high

The oath is described as renouncing idolatry and several offenses, including theft, fornication, child-killing, calumny, and disobedience to reasonable prophetic commands.

The passage describes solemn engagement to religious and moral obligations, followed by a reciprocal oath in which Mohammed promises faithfulness and the Medinan supporters promise protection.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 2914-2964 confidence: medium

Mohammed concluded an offensive and defensive league with those of Medina, directed his companions there, and remained in Mecca with Abu Becr and Ali while awaiting divine permission, as the passage phrases it.

The passage describes an offensive and defensive league with those of Medina, after which Mohammed directs his companions to repair there.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 3020-3067 confidence: high

Mohammed's power increases; he sets out with 1,400 men for a peaceful visit to Mecca; the Koreish bar entry; his troops swear fealty; an ambassador negotiates a ten-year truce allowing leagues with either side.

The troops take a solemn oath of fealty to Mohammed, and a formal ten-year truce establishes permitted alliances with either side.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 3020-3067 confidence: high

Mohammed gains power, travels with 1,400 men toward Mecca in the sixth year of the Hejra, is blocked at al Hodeibiya, receives an oath of fealty, and concludes a ten-year truce with the Meccans allowing alliances with either party.

The passage describes a solemn oath of fealty or homage followed by a ten-year truce that defines permitted alliances.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 3070-3120 confidence: high

The inhabitants of Mecca are said to have broken a two-year truce when Becr, confederates of the Koreish, attacked Khozah, allies of Mohammed; Abu Sofin goes to Medina to heal the breach and renew the truce, but Mohammed refuses to see him.

A truce is said to have been broken by the Koreish-aligned attack on Mohammed’s allies, after which negotiations fail and Mohammed prepares to march on Mecca.
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The Koran (Al-Qur'an) THE KORAN. / PRELIMINARY DISCOURSE / SECTION I. / SECTION II.; lines 3070-3120 confidence: high

Mohammed takes Mecca after its inhabitants break the earlier truce; Becr, confederates of the Koreish, attack Khozah, allies of Mohammed, with support from a party of the Koreish.

The taking of Mecca is introduced as a consequence of the Meccans breaking a truce through the attack on Khozah; an attempt to renew the truce fails, followed by preparations for a surprise march.
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norse

Corpus Poeticum Boreale, Volume 1 ADDENDA. / EXCURSUS T. / BELIEFS AND WORSHIP OF THE OLD NORTHMEN. / OF THE OLD NORTHMEN. 403; lines 19612-19704 confidence: high

A quotation from Ari's lost Islendinga-bok describes Thorwolf of Most's ancestral temple: a large house with side doors, high-seat pillars, holy nails, a peace-place interior, a choir-like inner part, an altar-like table, and a closed ring used for all oaths and worn by the priest at gatherings.

All oaths are said to be sworn on the closed ring kept on the temple table and worn by the priest at gatherings.
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Corpus Poeticum Boreale, Volume 1 APPENDIX. / MNEMONIC VERSES RELATING TO MYTHOLOGY. / THE LAY OF SWIPDAY AND MENGLAD. / ARISTOPHANES.; lines 8944-9072 confidence: high

Loki reminds Woden that they once blended blood and that Woden swore never to taste ale unless they drank together; Woden orders Widar to rise and let Loki sit.

Loki invokes a prior blood-blending and Woden’s oath not to taste ale unless they drink together, after which Woden has Widar give Loki a place.
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Corpus Poeticum Boreale, Volume 1 BOOK V. / THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287; lines 14917-15005 confidence: high

Gripi says Sigurd and the maid will swear all oaths fully but hold few, and that after one night at Giuki’s Sigurd will no longer remember Heimi’s foster-daughter.

Gripi says Sigurd and the maid will swear all oaths fully but hold few, and later says Sigurd, Gunnar, and Hogni will swear oaths to one another.
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Corpus Poeticum Boreale, Volume 1 EXCURSUS T. / BELIEFS AND WORSHIP OF THE OLD NORTHMEN. / OF THE OLD NORTHMEN. 403 / OF THE OLD NORTHMEN. 405; lines 19706-19803 confidence: medium

In a Soma-blot notice, Heidrek sacrifices to Frey, gives him the largest boar, and the boar is treated as holy; people swear on its bristles in major cases and place hands on them to make avows after Yule.

The holy Soma-boar’s bristles are touched for swearing in great cases and for making avows before the king.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 2794-2896 confidence: medium

The Lay of Darts is linked by tradition to Clontarf; the cited Irish tradition has Moling prophesy that Tonndurgen and the royal bard of lances shall violate friendship, and that mutual oaths shall not prevent bloodshed, calling back Völuspá lines 130-134.

Moling’s prophecy says that Tonndurgen and the royal bard of lances shall violate friendship and that mutual oaths shall not prevent bloodshed.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 3911-4004 confidence: medium

Ari's paraphrase supports the reading involving 'gislar oc gildi'; the passage names 'the league and the hostages between the Wanes and the Anses'.

The passage explicitly identifies a league and hostages between the Wanes and the Anses as central facts of the restored Voluspa reading.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / DANISH SCHOLARS. XXV / XXX INTRODUCTION. / XXXIV INTRODUCTION.; lines 5525-5595 confidence: medium

The passage says 'ond' is pre-Celtic for stone, notes an oath at the Unnar-stein in the Helgi Lays, calls stone-swearing un-Teutonic, and asks whether the word reflects Ivernian doubling.

The Helgi Lays are said to include an oath sworn at the Unnar-stein.
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Corpus Poeticum Boreale, Volume 1 INTRODUCTION. / FINAL READINGS. / INTRODUCTION. / FINAL READINGS.; lines 6023-6085 confidence: medium

“Arinbiorn’s Lay— / 50. and mansworn at Woden’s toast.”

One reading mentions being mansworn at Woden’s toast, while another mentions sworn friendship with the sons of Guiki.
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Corpus Poeticum Boreale, Volume 1 LOST LAYS FROM W. P. 391 / LOST LAYS FROM W. P. 395 / LOST LAYS / FROM W. P. 397; lines 19184-19276 confidence: high

Sigfred says he grieved that Brunhild was not his wife and wished they could be in one bed; they recall meeting on the mountain and swearing troth, now broken.

The passage recalls a mountain troth between Sigfred and Brunhild, Brunhild says the oaths are broken, and she invokes a prior vow to wed the man who rode through her Waver-Lowe or die.
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Corpus Poeticum Boreale, Volume 1 LOST LAYS FROM W. P. 391 / LOST LAYS FROM W. P. 395 / LOST LAYS / FROM W. P. 397; lines 19278-19342 confidence: high

They make a covenant: each will face up to seven attackers alone, but one in danger from more men should give a wolf’s howl for aid.

Sigmund and Sinfitela establish a rule for when each must fight alone and when a wolf’s howl will summon help.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421; lines 20589-20688 confidence: high

The ring-oath is taken on a jointless gold ring at the temple; a temple-oath uses a silver ring reddened with blood of sacrificed cattle, calls named witnesses, and declares to the Anse, identified as Thunder; Woden swore and broke such an oath to Gundfled.

The temple-oath uses a ring reddened with blood of sacrificed cattle, named witnesses, and declaration to the Anse or Thunder.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 415 / OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421; lines 20589-20688 confidence: high

Poetic oaths are described as sworn by the Southing Sun, Great God’s rock, lintels, ring of Wuldor, bright water, Rock of the Wave, ship timber, shield rim, steed shoulder, and sword edge, with imprecations if the oath is broken.

Grith-oaths are sworn by sun, rock, water, ship, steed, sword, and other objects, with imprecations if the oath is not kept.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423; lines 20690-20790 confidence: medium

The passage lists a Highland fox’s clearing oath by earth, air, sun, blackthorn, briar; Fenian heroes swearing by weapon edges; and North English ballads using oak, ash, thorn, and blade edges.

The passage lists oaths by earth, air, sun, trees or thorns, and weapon or blade edges.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423; lines 20690-20790 confidence: medium

The passage notes vows on the hallowed boar of Frey at Yule-feasts and over the cup of Woden at arvals.

Vows are linked with Frey’s hallowed boar, Woden’s cup, Herstan’s bridal cup, and the sharing of the cup in oath contexts.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423; lines 20690-20790 confidence: high

In Thrym’s Lay, the giant bridegroom calls for the hammer to hallow the bride, to be laid on the bride’s knees, and to hallow the pair by the vow-hand; the passage also explains related vow and perjury terms.

Thrym’s Lay is cited for a bride and pair hallowed by a hammer and vow-hand in a marriage scene.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423; lines 20690-20790 confidence: high

The Short Brunhild’s Lay and Loka-Senna are cited for blood blended in a footprint, and Saxo is quoted for ancient league-makers soaking footprints with mutual blood to establish friendship pledges.

Several cited passages describe sworn-brotherhood or league-making by blending blood in a footprint or in the earth.
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Corpus Poeticum Boreale, Volume 1 OF THE OLD NORTHMEN. 417 / OF THE OLD NORTHMEN. 419 / OF THE OLD NORTHMEN. 421 / OF THE OLD NORTHMEN. 423; lines 20690-20790 confidence: medium

The passage describes vows by soldiers not to cut hair or beard until a difficult deed or revenge is completed, citing Tacitus, Suetonius, a general German custom, Saxons, and Silius.

The passage describes soldiers vowing not to clip hair or beard until accomplishing a difficult deed or revenge.
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Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 7285-7425 confidence: medium

The first three counsels warn against offending or avenging kinsmen, against false oaths and perjury, and against pleading in court against an ignorant man.

The second counsel says to swear no oath unless it is true, states that perjury strikes fearful roots, and calls the truce-breaker most wretched.
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Corpus Poeticum Boreale, Volume 1 SONG OF SAWS. / THE LESSON OF LODDFAEFNI. / FRAGMENT OF A LOST LAY. / FRAGMENTS OF A SPELL SONG.; lines 7538-7659 confidence: medium

Atli orders the wagon harnessed while the prisoner lies bound; an editorial note says Gudrun tries to stop her husband from killing her brother and breaking his oath.

The passage says Gudrun tries to dissuade Atli from putting her brother to death and breaking the oath sworn to Gunnar, then gives oath witnesses and tokens.
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Corpus Poeticum Boreale, Volume 1 THE LATEST EPICS. / THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD.; lines 15055-15164 confidence: high

Sigurd, the young Wolsung who had slain Fafni, comes to Giuki’s; he receives troth-plight with two brothers, exchanges oaths, and is offered Gudrun, Giuki’s daughter, with a great dowry.

Sigurd and Giuki’s sons exchange sworn bonds; Hogni objects to betrayal because of those bonds; Gunnar selects Gothorm because he was outside the sworn oaths.
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Corpus Poeticum Boreale, Volume 1 THE LAY OF GRIPI. / THE LAY OF GRIPI. 287 / THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY.; lines 15401-15536 confidence: high

The passage describes Sigurd as slain by treason by Gothorm in a wood; Gunnar says Sigurd swore oaths that are belied, while Hogni says Brynhild egged on the hatred and grudged Gudrun’s match and Gunnar’s possession of herself.

The passage repeatedly centers on oaths: Gunnar accuses Sigurd of false oaths, Brunhild calls the Hniflungs oath-breakers, and she recalls Gunnar and Sigurd mingling blood in a footprint before Gunnar repaid Sigurd with evil.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 15944-16075 confidence: medium

Gudrun says she will swear on the white holy stone that she and Theodric were not as man and wife, mentions only one embrace while speaking of woes, says Theodric's thirty men are gone and she is bereft of kin, and asks Atli to send to Saxi to hallow the boiling cauldron.

Gudrun answers the accusation by offering an oath on the white holy stone.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16077-16192 confidence: medium

Gudrun praises Sigurd above other lords, says the sons of Giuki caused her misery, curses Gunnar's gold and rings because of his oath to Sigurd, and recalls Sigurd saddling Grani before the wooing of Brunhild.

Gudrun connects Gunnar's rings and future death to the oath he swore to Sigurd, and Brunhild connects woe with the sight of Sigurd's spoils or Fafnir's hoard.
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Corpus Poeticum Boreale, Volume 1 THE LONG LAY OF BRUNHILD. / FRAGMENT OF A SHORT BRUNHILD LAY. / FRAGMENTS FROM LOST LAYS OF LACUNA. / THE OLD LAY OF GUDRUN.; lines 16300-16416 confidence: medium

At dawn the party prepares and leaves with companions; the wives try to hold them back until the firth parts them. Gleamwor challenges Wingi, and Wingi swears that giants or the gallows may take him if he lies or intends breach of faith.

Wingi swears against breach of faith, but later admits that falsehood lay beneath the words by which he invited the travelers.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11826-11949 confidence: medium

The gods consult over tribute, hostage exchange, and making a league; Woden hurls spears and shoots into the host, the passage calls this the first war, the Anses’ wall is broken, and the Wanes march.

The gods deliberate over tribute, hostage exchange, and a league; Woden initiates battle, and the passage calls it the first war in the world.
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Corpus Poeticum Boreale, Volume 1 THE WAKING OF ANGANTHEOW. / THE WAKING OF ANGANTHEOW. / THE LAY OF WEYLAND. / FRAGMENTS OF A LOST LAY OF ROLF KRAKI.; lines 11826-11949 confidence: medium

The gods consult about who filled the air with venom and gave the Maid of Od/Freya to Giant-kind; Thor is wrathful, and oaths, faith, and sworn leagues are broken.

The passage says the Maid of Od/Freya was given to Giant-kind and that oaths, faith, and leagues were utterly broken.
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Corpus Poeticum Boreale, Volume 1 XXXIV INTRODUCTION. / INTRODUCTION. / VOLUME I. / FINAL READINGS. CXXV; lines 5676-5775 confidence: high

Grim bonds come from broken oaths; most wretched is the man-sworn.

The passage states that grim bonds come from broken oaths and warns against breaking kinship or bed bonds.
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Heimskringla; Or, The Chronicle of the Kings of Norway HAKON THE GOOD'S SAGA. / PRELIMINARY REMARKS. / SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS; lines 3101-3233 confidence: medium

Gunhild's sons dwell mostly in the middle country for safety; they negotiate with Earl Sigurd and make an oath-confirmed peace preserving his Throndhjem power.

Gunhild's sons and Earl Sigurd conclude an agreement, confirmed by oath, that preserves Sigurd's former power and establishes peace.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 10024-10129 confidence: medium

The king tells the messengers to carry peace terms to the Swedish king: peace up to Olaf Trygvason's former frontier, mutual non-trespass, and no mention of losses of people if peace is to be made.

The king proposes peace up to a named frontier and says each side shall bind itself faithfully not to trespass over it.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 11599-11715 confidence: medium

Sigvat's reported message says Ragnvald seeks reciprocal hospitality, strict peace, and an end to force and foray; it also mentions opposition by Eirik's son.

Ragnvald's message urges strict peace, cessation of force and foray, and reciprocal hospitality; Sigvat later vouches that Ragnvald takes Olaf's side at Things.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 11717-11813 confidence: medium

The king says he will reward Ragnvald's treason differently and adds, "I shall hang him up this summer."

Ingegerd invokes a promise confirmed by hand, and the king changes Ragnvald's fate from hanging to peaceful departure under an exclusion order.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 11815-11925 confidence: medium

Freyvid says many resent the king for not keeping his promise to the king of Norway and for breaking the Upsala Thing decision, and warns of danger if the people turn against him.

Freyvid says the king failed to keep his promise to the king of Norway and broke the decision delivered at the Upsala Thing.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12079-12174 confidence: medium

Halfdan Haleg assaults Torf-Einar and is killed by him; Harald comes with an army, makes Orkney people hold former udal properties under oath, reconciles with the earl as his man under fief, and receives sixty marks of gold.

Harald’s settlement requires Orkney land to be held under oath, the earl to become the king’s man and take the country as a fief, and a payment of gold to be made.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12333-12417 confidence: medium

Bruse considers Olaf's demand with advisers, notes the king's power over his fate, and chooses to deliver himself and his dominion into Olaf's power; Olaf takes authority over the lands, and Bruse becomes his vassal under oath of fealty.

Bruse accepts Olaf's terms, delivers himself and his dominion into Olaf's power, and becomes a vassal under oath of fealty; Thorfin refuses because he is already bound to the Scottish king.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12419-12500 confidence: high

At a General Thing, Olaf announces that the Orkney earls have acknowledged his property right to Orkney and Shetland, become his vassals by oath, and will receive two thirds as fiefs while Einar's former third falls to Olaf's domain because Einar killed Eyvind Urarhorn.

The earls' vassalage is confirmed by oath, and Thorkel Amundason later binds himself by oath to Thorfin's terms.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12419-12500 confidence: medium

Thorkel Amundason came to Thorfin, "laid his head upon the earl's knee," and asked the earl to do with him what he pleased.

Thorkel Amundason submits bodily to Thorfin, asks him to decide the peace, and accepts terms requiring residence, defense of land, obedience, and lifelong attachment.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12502-12601 confidence: high

Olaf tells Bruse he will give him two parts of the country and will secure his fidelity by keeping Ragnvald.

Olaf grants Bruse two parts of the country while explicitly keeping Ragnvald with him to secure Bruse's fidelity.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12783-12842 confidence: medium

Thorfin and Bruse come from Orkney and Olaf becomes master of their land; Olaf travels to the Uplands and Lesjar, seizes leading men, forces Christianity or death, and takes sons as hostages for fidelity.

Local men must receive Christianity and provide sons as hostages for fidelity; a later message repeats the demand under threat of burning.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 12844-12934 confidence: high

Gudbrand and Thord order a Thing to be called, send Gudbrand's son and twelve men to Olaf, and arrange a truce, binding both sides by faith and law to keep peace while the Thing lasts.

The parties agree to a Thing and bind themselves by faith and law to keep peace while it lasts.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 13513-13574 confidence: medium

Bishop Sigurd entreats the king on God Almighty's account to reconcile with Erling, preserve life and limb, and determine the remaining conditions.

The passage presents a negotiated settlement: Bishop Sigurd mediates, Erling gives security for Asbjorn, the king accepts it, and Asbjorn receives life and safety while entering the king's power.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 13576-13668 confidence: medium

The bondes beg for mercy and submit; Olaf grants peace and restores goods, no one refuses Christianity, the people are christened, hostages are taken, and churches with teachers are established.

After the bondes beg mercy and submit, Olaf gives peace, restores goods, takes hostages, christens the people, and orders churches and teachers established.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 13771-13866 confidence: medium

Thorarin Nefiulfson is sent to Iceland, sails to the Westman Isles, proceeds to the Althing and Lawhillock, and relays Olaf's greeting and proposal to be sovereign if the people become his subjects and mutual friends.

Olaf's envoy says the king will be sovereign if the Icelanders become his subjects, so that king and people will be friends assisting each other in good things; the people answer conditionally about reciprocal friendship.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 13935-14017 confidence: medium

Olaf calls the Farey men to conference, says he wants scat and legal subjection from the Farey Islands, and indicates he will bind them by oath while offering service, honour, and friendship to able men.

The king requires Farey obedience to his laws and payment of scat, and the travellers swear an oath to observe these terms.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 14788-14869 confidence: high

The king says he will make peace if the brothers swear to follow him at home and abroad, not leave without permission, and reveal any treasonable design known to them.

King Olaf makes peace conditional on sworn loyalty, permission-bound service, and disclosure of treason, and Thorberg, Fin, and Arne give their oaths.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 15397-15518 confidence: medium

Onund raises a levy and ravages Scania; Olaf and Onund had earlier concluded union and friendship and bound themselves against Canute.

Olaf and Onund had concluded union and friendship at the Gaut river and bound themselves to oppose Canute.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17292-17386 confidence: medium

Bjorn falls at Olaf's feet, confesses taking money and swearing fealty to Canute's men, vows lifelong loyalty, and is reconciled by Olaf, who tells him to reconcile his perjury with God.

Bjorn confesses that he took money and swore fealty to Canute's men, vows lifelong loyalty to Olaf, and receives reconciliation while his perjury is referred to God.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 17760-17852 confidence: high

Olaf says the bondes deserve punishment but distinguishes earlier burning and punishment with fire and sword for rejection of the true faith, sacrifices, and disobedience from the present treason, which he calls a lesser crime, and says he will spare them and forbid ravage.

Olaf describes the bondes' action as treason and as breaking the faith and vows sworn to him.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 19500-19522 confidence: high

At Novgorod, it is settled that the visiting Northmen become Magnus's men and subjects; Kalf and other former opponents of King Olaf at Stiklestad are solemnly bound by oath.

The Northmen and former opponents bind themselves by oath to Magnus, while Magnus promises peace, reconciliation, and faithfulness under oath.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8640-8728 confidence: medium

Olaf demands that Hakon leave the country, give up his kingdom, and swear never to go into battle against him; Hakon takes the oath, and Olaf gives him and his men life and peace and returns his ship.

Olaf spares Hakon and his men only after Hakon agrees to leave the country, give up his kingdom, and swear not to oppose Olaf.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8640-8728 confidence: medium

A reconciliation with Erling Skialgson is secured by Aslak's marriage to Gunhild; Erling and Aslak retain fiefs, and friendship is confirmed by oath.

Reconciliation with Erling is secured by Aslak's marriage to Gunhild, retention of fiefs, and a friendship oath.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8873-8959 confidence: medium

Ring argues that rule by a relative is better than rule by a foreign chief, says Olaf's fate and luck will determine whether he gains the kingdom, and urges the others to join the adventure and bind themselves in friendship with him.

The district-kings give support and enter a league; Olaf promises friendship and respect for laws and rights; the relationship is confirmed by oath.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8961-9037 confidence: high

Olaf travels through Hadaland, Gudbrandsdal, Dovrefield, Opdal, and Medaldal; he proclaims a Thing, asks the bondes to accept him as king, promises laws and rights like Olaf Trygvason, and is received by oath.

Olaf seeks acceptance at a Thing, promises laws and rights, and receives acceptance or submission from bondes confirmed by oath.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 8961-9037 confidence: medium

Olaf tells the twelve bondes that Earl Hakon gave him the Throndhjem-country kingdom, and that witnesses saw their hands given, heard the word and oath, and witnessed the agreement.

Olaf bases his claim to the Throndhjem-country kingdom on Earl Hakon's alleged grant, supported by witnesses to hand-giving, words, oath, and agreement.
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Heimskringla; Or, The Chronicle of the Kings of Norway KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS. / SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS.; lines 9737-9819 confidence: medium

Olaf quiets the crowd and has the bondes sit; after discussion they submit and promise fidelity, while he promises not to desert them until the dispute with Swedish Olaf is settled; Olaf then brings the northern district under his power and takes scat among the islands.

After Eilif's killing, the bondes submit and promise fidelity, while Olaf promises not to desert them until his dispute with Swedish Olaf is settled.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26428-26537 confidence: high

Baldwin feasts Sigurd and gives relics; Baldwin and the patriarch have a splinter taken from the holy cross and swear to its identity; Sigurd receives it on conditions involving oaths, promotion of Christianity, an archbishop's seat, King Olaf's resting place, and tithes.

A holy-cross splinter is given to Sigurd after oaths to its identity, and its receipt is conditioned on Sigurd and twelve men swearing to promote Christianity, establish an archbishop's seat if possible, keep the cross by King Olaf, and introduce and pay tithes.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 26984-27093 confidence: medium

Sigurd enlarges Konungahella, building a castle, ditch, church, and houses; he keeps the holy cross there despite his Palestine oath, partly fulfills other oath-bound obligations, and believes the cross will protect the land, though the narrator says this later proves disastrous.

Sigurd keeps the holy cross at Konungahella despite an oath taken in Palestine, while believing it will protect the land.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 27426-27537 confidence: medium

After consultation, Sigurd permits Harald to prove his father by ordeal on condition that, if successful, he will not desire the kingdom in the lifetime of Sigurd or Magnus; Harald binds himself by oath.

Sigurd permits Harald to prove his descent only if Harald swears not to seek the kingdom during the lifetimes of Sigurd or Magnus.
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Heimskringla; Or, The Chronicle of the Kings of Norway MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS. / SAGA OF SIGURD THE CRUSADER AND HIS BROTHERS EYSTEIN AND OLAF. / PRELIMINARY REMARKS.; lines 27426-27537 confidence: medium

Three days after the iron trial, Harald's feet are found unburnt. Sigurd acknowledges Harald's relationship; Sigurd's son Magnus conceives hatred of him.

Sigurd has the people swear to accept Magnus as king after him, reinforcing Magnus's succession despite Harald's acknowledged relationship.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS. / MAGNUS ERLINGSON'S SAGA. / PRELIMINARY REMARKS.; lines 30742-30832 confidence: medium

Erling summons chiefs and former supporters of King Inge and Gregorius to a meeting, where they resolve to keep their men together and confirm it by oath and hand-shake.

The supporters confirm their resolution by oath and hand-shake, and Erling requires all to bind themselves by oath before he leads the force.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS. / MAGNUS ERLINGSON'S SAGA. / PRELIMINARY REMARKS.; lines 31392-31490 confidence: medium

The archbishop recalls Erling's promise to strengthen God's rights if the bishops consented to Magnus's election; Erling proposes that the archbishop strengthen Magnus and that Erling strengthen the archbishop's power.

The archbishop recalls Erling's promise to strengthen God's rights in exchange for clerical consent to Magnus's election, and Erling proposes mutual reinforcement of Magnus's dominion and the archbishop's power.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF HAKON HERDEBREID (HAKON THE BROAD-SHOULDERED) (1) / PRELIMINARY REMARKS. / MAGNUS ERLINGSON'S SAGA. / PRELIMINARY REMARKS.; lines 31492-31579 confidence: medium

Valdemar hears that Magnus has become king of all Norway, sends a letter recalling Erling's sworn agreement to cede Viken if Magnus became sole king, and Erling's consulted chiefs reject Danish control of any part of Norway.

The passage centers on an agreement entered under oath in which Viken would be ceded to Valdemar if Magnus became sole king, and Erling publicly frames his conduct around whether to keep that agreement.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF KING HARALD GRAFELD AND OF EARL HAKON SON OF SIGURD. / PRELIMINARY REMARKS / KING OLAF TRYGVASON'S SAGA. / PRELIMINARY REMARKS.; lines 6132-6224 confidence: medium

The bondes ask for peace, submit to Olaf, are baptized, swear to hold the right faith, renounce sacrifice to the gods, and are kept as hostages until close relatives are sent.

The bondes submit, are baptized, swear to hold the right faith, renounce sacrifices to the gods, and are held as hostages until relatives are sent.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21646-21785 confidence: high

“Harald and Svein entered into friendship with each other and confirmed it by oath”; the same section describes family ties through Olaf the Swede, Ellisif, Astrid, and Svein, and says the Swedes became Harald's friends and helpers.

Harald and Svein form friendship and confirm it by oath before undertaking a joint military expedition.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 21787-21900 confidence: medium

Harald's counselors oppose war between the kinsmen Harald and Magnus; secret envoys go by light boat to Denmark, and Harald accepts an offer of half Norway and equal division of movable property.

The passage frames open war between Harald and Magnus as a misfortune because they are relatives, then narrates secret mediation, acceptance of a partition, and a final peaceful settlement.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23460-23575 confidence: medium

Messengers and ambassadors pass between Norway and Denmark seeking peace and a league between Northmen and Danes; a peace meeting is appointed at the Gaut river, and both kings assemble ships and people.

Envoys arrange peace and a league between Northmen and Danes, and the two kings meet at the Gaut river/frontiers with fleets assembled.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS. / SAGA OF HARALD HARDRADE. / PRELIMINARY REMARKS.; lines 23577-23658 confidence: medium

The peace is confirmed by oath; the kings part after giving each other hostages. The verse says Svein and Harald sent pledges witnessing their sworn intent and prays that the peace not be broken or oaths fail before God.

The kings’ peace is confirmed by oath, accompanied by exchanged hostages or pledges, and framed in the verse as sworn before God with warning against perjury.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 19767-19893 confidence: high

A threatened battle at the Gaut river is averted when intermediaries arrange reconciliation; the two young kings agree to a life-long brotherly union under oath, including succession by the survivor if one dies sonless, and twelve principal men in each kingdom swear to uphold it.

The kings' proposed peace is explicitly a brotherly union under oath, supported by sworn guarantors from both kingdoms.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 20173-20302 confidence: high

After Hardaknut's death, Magnus sends people south to Denmark to remind oath-bound men of their pledge to the peace and agreement with Hardaknut, and says he will take Denmark according to the agreement or fall in the field.

Magnus reminds Danish men of an oath-bound peace and agreement made with Hardaknut and claims Denmark in terms of that agreement.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 20304-20421 confidence: medium

Magnus girds a sword on Svein, fastens a shield on him, puts a helmet on his head, gives him the title of earl and Ulf’s former fiefs, and receives Svein’s oath on a shrine containing holy relics before leading him to the high-seat by his side.

Svein receives title, weapons, fiefs, and a seat beside Magnus after pledging fidelity on a shrine with holy relics.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF HARALDSON. (1) / PRELIMINARY REMARKS. / SAGA OF MAGNUS THE GOOD. / PRELIMINARY REMARKS.; lines 21083-21125 confidence: medium

Magnus rules Denmark and Norway and sends ambassadors to Edward with Magnus's letter and seal; the letter cites a survivor agreement with Hardaknut and claims England because Hardaknut had held England and Denmark.

Magnus cites an agreement that whichever of Magnus and Hardaknut survived should receive the deceased ruler's lands and people.
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Heimskringla; Or, The Chronicle of the Kings of Norway SAGA OF OLAF KYRRE. / PRELIMINARY REMARKS. / MAGNUS BAREFOOT'S SAGA. / PRELIMINARY REMARKS.; lines 25785-25902 confidence: medium

Magnus, King Inge, and King Eirik meet at Konghelle on the Gaut river under safe conduct; at the Thing they confer and make a treaty about ancestral dominions, compensation for waste, and manslaughter.

The kings meet under safe conduct, settle territorial and compensation claims, and the passage states that the greatest enemies became the best of friends.
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Laxdaela Saga CHAP. LVI / CHAP. LVII / CHAP. LVIII / CHAP. LIX; lines 4961-5050 confidence: medium

Gudrun says Thorgils had offered to avenge Bolli if he could have Gudrun in marriage in return, but she thought that impossible and could not ask him to go.

Gudrun reports that Thorgils would avenge Bolli if she married him in return; Snorri then advises how to make the promise.
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Laxdaela Saga CHAP. LXVIII / CHAP. LXIX / CHAP. LXX / CHAP. LXXI; lines 5911-5913 confidence: low

The Peace between the Sons of Bolli and the Sons of Olaf, A.D. 1026

The only described action is a peace between two named groups identified by their fathers.
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Laxdaela Saga CHAP. XLII / CHAP. XLIII / CHAP. XLIV / CHAP. XLV; lines 3811-3902 confidence: medium

Asgeir is summoned. Kjartan woos Hrefna; Asgeir accepts the honorable offer, Kalf urges the match and promises dowry support, Hrefna does not object, and the match is covenanted before witnesses with the wedding set for Herdholt.

Kjartan woos Hrefna, her father and brother support the match, dowry support is promised, and the match is covenanted before witnesses.
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Laxdaela Saga CHAP. XLIV / CHAP. XLV / CHAP. XLVI / CHAP. XLVII; lines 4064-4151 confidence: medium

Thorarin wants to sell Tongue because of money troubles and rising ill-will; Bolli and Gudrun agree terms for purchase, advised by Osvif, but the bargain lacks lawful witnesses.

Bolli and Gudrun's purchase agreement is described in covenantal or bargain language but lacks lawful witnesses, enabling Kjartan to deny its binding force and replace it with a witnessed sale to himself.
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Laxdaela Saga CHAP. XXXVII / CHAP. XXXVIII / CHAP. XXXIX / CHAP. XL; lines 3205-3291 confidence: medium

The Icelanders greet Kjartan, then take counsel, agree to refuse the king's preached faith, and bind themselves together to do so.

The Icelanders take counsel, reach agreement, and bind themselves together to refuse the faith preached by the king.
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Laxdaela Saga LXXI. THE PEACE BETWEEN THE SONS OF BOLLI AND THE SONS OF OLAF, A.D. 1026 / LXXII. BOLLI AND THORLEIK GO ABROAD, A.D. 1029 / LXXIII. BOLLI'S VOYAGE / LXXIV. THORKELL EYJOLFSON GOES TO NORWAY; lines 219-241 confidence: medium

"THE PEACE BETWEEN THE SONS OF BOLLI AND THE SONS OF OLAF, A.D. 1026"

A heading explicitly announces peace between the sons of Bolli and the sons of Olaf.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER I: THE BEGINNING / CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR; lines 2942-3047 confidence: medium

The Æsir host Hrungnir in their halls; after drinking heavenly mead he boasts that he will destroy Asgard and the gods while sparing Freya and Sif.

The Æsir host Hrungnir despite enmity and prevent Thor from shedding blood by invoking the sacred rights of hospitality.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER II: ODIN / CHAPTER III: FRIGGA / CHAPTER IV: THOR / CHAPTER V: TYR; lines 3369-3493 confidence: medium

The Suabians worship Tyr under the emblem of a sword, perform sword dances, carry a chief on joined sword-points, and swear oaths on the sacred sword point.

The sword point is treated as sacred and used for registering oaths.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 confidence: medium

The stranger delivers a law code combining the best points of the collected regulations, vanishes, and the jurists identify him as Forseti; they declare the island holy and curse quarrel or bloodshed there.

The island is declared holy, a curse is pronounced against quarrel or bloodshed, and raiders fear shipwreck or shameful death as punishment.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER / CHAPTER XII: FORSETI; lines 5368-5476 confidence: medium

Those who leave Forseti's presence live in peace; none dare break a vow made to him, and a quoted oath asks Forseti to strike the oath-breaker dead.

The passage says no one dared break a vow made to Forseti because doing so could bring his anger and immediate death.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 confidence: high

Frey's temples admit no weapons; oxen or horses are sacrificed, and a gold ring is dipped in the victim's blood before the oath is taken upon it.

Animals are sacrificed to Frey, a gold ring is dipped in the victim's blood, and an oath is taken on it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 confidence: high

Boar's flesh is eaten in Frey's honor, and a boar's head crowned with laurel and rosemary is ceremonially brought into the banqueting hall; a later carol is cited.

Boar's flesh is eaten in Frey's honor, the boar's head is ceremonially presented, and vows are sworn over the dish called the boar of atonement.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 confidence: high

Fro is linked phonetically with German gladness; Frey is patron of joy and invoked by married couples seeking harmony; harmonious couples are rewarded with boar's flesh, later bacon or ham.

Married couples invoke Frey for harmony and receive boar's flesh, bacon, or ham if they maintain concord for a required time.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 confidence: high

Frey's temples admit no weapons; oxen or horses are sacrificed, and a heavy gold ring is dipped in the victim's blood before the oath is taken on it.

Victims are sacrificed in Frey's temple and a gold ring is dipped in their blood before an oath is taken upon it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER V: TYR / CHAPTER VI: BRAGI / CHAPTER VII: IDUN / CHAPTER IX: FREY; lines 4734-4861 confidence: high

Northern races celebrate Yule with dancing, feasting, drinking, pledging each god by name, and eating boar flesh in honour of Frey; a garlanded boar's head is carried into the hall.

Boar flesh is eaten in Frey's honour, the boar's head is ceremonially presented, and the boar of atonement is used for oaths of fidelity and obligation.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER VII: IDUN / CHAPTER IX: FREY / CHAPTER X: FREYA / CHAPTER XI: ULLER; lines 5268-5365 confidence: high

Northern temples are dedicated to Uller; altar rings are used for oaths and can sever a perjurer's finger; people visit in November and December to ask for snow as promise of harvest; Uller sends aurora borealis flashes and is considered nearly akin to Balder.

A sacred altar ring is used for oaths and is said to sever the finger of a premeditated perjurer.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7325-7472 confidence: medium

Odin and Frigga fear Balder's life is threatened; Frigga sends servants to obtain vows from all living creatures, plants, metals, stones, and things not to harm him; all swear except mistletoe on the oak stem at Valhalla's gate, which is dismissed as harmless.

Frigga obtains vows from nearly all beings and things not to harm Balder, but mistletoe is omitted because it is judged harmless.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XVIII: THE VALKYRS / CHAPTER XIX: HEL / L. E. R. / CHAPTER XXI: BALDER; lines 7475-7592 confidence: high

Odin accepts Orlog as unchangeable fate and returns to Asgard; Frigga tells him all things under the sun have promised not to harm Balder, which reassures him.

Frigga obtains promises from all things under the sun not to harm Balder, but mistletoe is excepted as too small and weak to fear.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIII: THE GIANTS / CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA; lines 10215-10329 confidence: high

Sigurd, Gunnar, and Högni enter the doom ring, place a cut sod on a shield, stand beneath it, cut their arms, mingle blood in the fresh earth, and swear eternal friendship.

Sigurd, Gunnar, and Högni mingle blood in earth under a sod and swear eternal friendship.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10815-10937 confidence: medium

Njorfe, King of Uplands in Norway, has nine brave sons; although the fathers are sworn blood brothers and close friends, the young men are jealous and inclined to quarrel.

The fathers are said to have sworn blood brotherhood according to Northern rites and are united in close friendship.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 10815-10937 confidence: high

A fierce fight can lead to friendship: after an obstinate struggle, Halfdan and Viking fail to conquer Njorfe, sheath swords, and accept him as a third link in friendship.

Viking and Halfdan fight Njorfe, fail to conquer him, sheath their swords, and accept him into close friendship, with later reference to sworn blood brotherhood.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11601-11720 confidence: medium

A great boar is brought to the Yuletide banquet; Sigurd Ring touches its head and vows by Frey, Odin, and Thor to conquer Frithiof; Frithiof strikes the bench with his sword and vows to protect Frithiof.

At Yuletide, a great boar is brought in; Sigurd Ring touches its head and makes a vow invoking Frey, Odin, and Thor, and Frithiof answers with a protective vow of his own.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11845-11957 confidence: high

At the consecrated Balder temple, Frithiof waits at the altar; Halfdan enters fearfully; Frithiof unbuckles his sword and offers his hand, which Halfdan accepts.

Frithiof unbuckles his weapon and offers Halfdan his right hand as a pledge of peaceful brotherhood, after which their differences are forgotten.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11845-11957 confidence: high

At Balder's consecrated temple, Frithiof waits by the altar; Halfdan enters fearfully, and Frithiof unbuckles Angurvadel and offers his right hand in peaceful brotherhood.

Frithiof unbuckles his sword, offers his right hand as a pledge of peaceful brotherhood, and Halfdan accepts it.
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Myths of the Norsemen: From the Eddas and Sagas CHAPTER XXIV: THE DWARFS / CHAPTER XXV: THE ELVES / CHAPTER XXVI: THE SIGURD SAGA / CHAPTER XXVII: THE STORY OF FRITHIOF; lines 11845-11957 confidence: medium

Halfdan grasps Frithiof's hand, their differences are forgotten, and Ingeborg's hand is placed by Halfdan in Frithiof's as renewed amity is ratified.

The renewed amity of the formerly sundered friends is ratified when Halfdan places Ingeborg's hand in Frithiof's.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 confidence: high

Before the golden palaces in Asgard were built, a dispute arose between the Æsir and Vanas; they used rocks, mountains, and icebergs as missiles.

The passage presents two divine groups in armed conflict who later compose their differences, make peace, and ratify a treaty.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 confidence: high

They discovered that strength lay in unity, made peace, and 'to ratify the treaty they exchanged hostages.'

The treaty is explicitly ratified by exchanging hostages, followed by the relocation of Niörd, Frey, Freya, and Hoenir between Asgard and Vana-heim.
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Myths of the Norsemen: From the Eddas and Sagas CONTENTS / LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING; lines 865-877 confidence: high

The two sides conclude that unity brings strength, compose their differences, make peace, and ratify the treaty by exchanging hostages.

The treaty between the Æsir and Vanas is explicitly ratified by exchanging hostages, including named divine figures relocating between realms.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 1298-1437 confidence: medium

Odin is called leader of all disembodied spirits and identified with the Pied Piper; Hamelin offers a reward, and the piper’s playing draws the rats into a procession toward the Weser.

Hamelin accepts the piper’s terms but refuses the reward after he removes the rats; he then leads away the children.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: medium

Only Odin and Frigga use Hlidskialf; Odin's appearance, blue-grey clothing, Gungnir, Draupnir, eagle helmet, broad-brimmed hat, and one eye are described.

An oath sworn on the point of Odin's spear Gungnir is said never to be broken.
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Myths of the Norsemen: From the Eddas and Sagas LIST OF ILLUSTRATIONS / INTRODUCTION / CHAPTER I: THE BEGINNING / CHAPTER II: ODIN; lines 880-1012 confidence: medium

Odin's appearance and regalia are described, including grey and blue clothing, Gungnir the infallible spear, Draupnir the fruitful ring, an eagle helmet, and a broad-brimmed hat in human guise.

Gungnir is described as sacred, and an oath sworn upon its point can never be broken.
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The Poetic Edda BROT AF SIGURTHARKVITHU / FRAGMENT OF A SIGURTH LAY / INTRODUCTORY NOTE / NOTES; lines 15968-16054 confidence: high

Mingling blood in one another's footprints was part of swearing blood-brotherhood; Gunnar and Sigurth had taken this oath; Sigurth had won many battles for Gunnar.

The passage explicitly describes blood mingled in footprints as part of the oath ceremony taken by Gunnar and Sigurth.
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The Poetic Edda GRIMNISMOL / THE BALLAD OF GRIMNIR / INTRODUCTORY NOTE / NOTES; lines 4191-4289 confidence: medium

Slith may be the same as a Voluspo river in giants' land; Leipt is mentioned in another poem as a river by which a solemn oath is sworn, with a parallel to the Greek Styx.

Leipt is named as a river by which a solemn oath is sworn.
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The Poetic Edda GUTHRUNARKVITHA III / THE THIRD LAY OF GUTHRUN / INTRODUCTORY NOTE / NOTES; lines 18103-18143 confidence: low

The holy stone is described as uncertain and possibly identical with the ice-cold stone of Uth in an oath in Helgakvitha Hundingsbana II; the note also discusses Thjothmar/Thjothrek variants.

The holy stone is tentatively compared with an ice-cold stone of Uth mentioned in an oath passage.
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The Poetic Edda HELGAKVITHA HJORVARTHSSONAR / THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN; lines 11030-11249 confidence: high

At the king's toast, the sacred boar is brought in, men lay hands on it and vow; Hethin vows to have Svava, his brother Helgi's beloved, and is seized with grief.

At the king's toast, vows are made with hands on the sacred boar; Hethin vows to have Svava, the beloved of his brother Helgi, causing grief and conflict.
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The Poetic Edda HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE / NOTES; lines 12875-12984 confidence: medium

The manuscript indicates no division; the annotator drew information from Helgakvitha Hundingsbana I; Bragi and Dag are new names; Sigrun refers to oaths sworn by her brother to Helgi.

The notes connect Dag, Sigrun's brother, with prior loyalty oaths to Helgi, then describe Helgi's death at Dag's hands and Dag's blame of Othin.
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The Poetic Edda HELGAKVITHA HUNDINGSBANA II / THE SECOND LAY OF HELGI HUNDINGSBANE / INTRODUCTORY NOTE / NOTES; lines 12875-12984 confidence: high

Leipt is a river; Uth is daughter of the sea-god Aegir; her sacred stone is otherwise unknown; Dag had been spared because he swore loyalty to Helgi.

Leipt is identified as a river, Uth's sacred stone is mentioned, and Dag's spared life is explained through an oath of loyalty to Helgi.
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The Poetic Edda HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE / NOTES; lines 2765-2877 confidence: medium

Hor is Othin; frost-giants do not suspect Othin is Bolverk, fail to get information, and Othin is conscious of violating a sacred oath sworn on his ring.

The note says Othin is conscious of having violated the most sacred of oaths, one sworn on his ring.
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The Poetic Edda INTRODUCTORY NOTE / GRIPISSPO / GRIPIRS PROPHECY / INTRODUCTORY NOTE; lines 13729-13849 confidence: medium

Gripir says Sigurth remembers his oaths, dwells with Guthrun in good wedlock, and Brynhild seeks vengeance because she deems herself badly mated; Sigurth says the bride was won with subtle wiles and his oaths were not long kept.

Sigurth's oaths to the bride are remembered, alleged to be ill fulfilled, and become part of Brynhild's grievance and vengeance.
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The Poetic Edda LAYS OF THE HEROES / VLUNDARKVITHA / THE LAY OF VLUND / INTRODUCTORY NOTE; lines 10349-10450 confidence: medium

Vlund requires Nithuth first to swear oaths by ship rail, shield rim, steed shoulder, and sword edge not to harm Vlund's wife, bride, or child within Nithuth's hall.

Before revealing what happened to the sons, Vlund requires Nithuth to swear oaths by named objects not to harm Vlund's wife, bride, or child.
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The Poetic Edda LOKASENNA / LOKIS WRANGLING / INTRODUCTORY NOTE / NOTES; lines 6828-6931 confidence: medium

No account exists of the incident in which Othin and Loki swore blood-brotherhood, but the note says they were often allied, making the idea reasonable.

The notes describe an asserted Othin-Loki blood-brotherhood and explain blood mingling and promises as features of such ceremonies.
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The Poetic Edda NOTES / BROT AF SIGURTHARKVITHU / FRAGMENT OF A SIGURTH LAY / INTRODUCTORY NOTE; lines 15840-15965 confidence: high

Hogni asks what evil deed Sigurth has done; Gunnar answers that Sigurth swore oaths to him, broke them, and betrayed him.

The passage centers on accusations and counter-accusations about broken oaths, recalls blood mingled in footprints, foretells chains because of oaths, and concludes that all versions agree Sigurth was deceived in his trust.
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The Poetic Edda NOTES / GUTHRUNARKVITHA I / THE FIRST LAY OF GUTHRUN / INTRODUCTORY NOTE; lines 16188-16263 confidence: medium

Guthrun says the land will lose people as oaths were kept; she tells Gunnar that gold will give no joy and rings will be his slayers because he swore oaths with Sigurth.

Guthrun says the land will lose its people because oaths were not kept and singles out Gunnar's oath with Sigurth.
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The Poetic Edda NOTES / HOVAMOL / THE BALLAD OF THE HIGH ONE / INTRODUCTORY NOTE; lines 2117-2278 confidence: medium

The frost-giants come seeking word of Hor and ask whether Bolverk returned among the gods or was slain by Suttung; Othin swears on his ring, the passage questions trust in his troth, and says Suttung was betrayed with drink and Gunnloth left grieving.

Othin swears an oath on his ring, immediately followed by the question of who should trust his troth and by statements of betrayal.
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The Poetic Edda NOTES / ODDRUNARGRATR / THE LAMENT OF ODDRUN / INTRODUCTORY NOTE; lines 18146-18305 confidence: low

Oddrun says she did not come because Borgny had earned aid, but because she fulfilled an old oath to bring aid to all.

Oddrun says she came because she had sworn an old oath to bring aid to all.
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The Poetic Edda NOTES / SIGRDRIFUMOL / THE BALLAD OF THE VICTORY-BRINGER / INTRODUCTORY NOTE; lines 15442-15532 confidence: medium

Second counsel: swear no oath unless it is known true; the breaker of troth has a bitter fate.

The speaker advises not swearing an oath unless it is known to be true and states that the breaker of troth has a bitter fate.
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The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16379-16507 confidence: high

Sigurth, the young Volsung and battle victor, seeks Gjuki, trusts two brothers under mighty oaths, receives Guthrun daughter of Gjuki and many jewels, and spends many days drinking and speaking with Gjuki's sons.

Sigurth trusts the brothers, and mighty oaths are sworn among them.
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The Poetic Edda NOTES / SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE; lines 16509-16665 confidence: high

Hogni says, "Us it beseems not" to cleave with swords the oaths and vows they swore.

Hogni objects that sworn oaths and vows should not be cut apart, while Gunnar proposes using Gotthorm because Gotthorm did not enter those oaths.
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The Poetic Edda SIGRDRIFUMOL / THE BALLAD OF THE VICTORY-BRINGER / INTRODUCTORY NOTE / NOTES; lines 15648-15718 confidence: medium

Stanzas 20-21 are described as the surviving part of a Brynhild-Sigurth dialogue; lost stanzas evidently warned Sigurth of perils if he swore loyalty to Brynhild; the manuscript lacks speaker indication, while Volsungasaga names Sigurth before stanza 21.

The passage describes Brynhild warning Sigurth about perils if he swears loyalty and a Volsungasaga paraphrase in which Sigurth and Brynhild bind their mutual choice with oaths.
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The Poetic Edda SIGRDRIFUMOL / THE BALLAD OF THE VICTORY-BRINGER / INTRODUCTORY NOTE / NOTES; lines 15648-15718 confidence: medium

"Wolf of his word: oath-destroyer, oath-breaker."

The passage glosses 'Wolf of his word' as an oath-destroyer or oath-breaker.
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The Poetic Edda SIGURTHARKVITHA EN SKAMMA / THE SHORT LAY OF SIGURTH / INTRODUCTORY NOTE / NOTES; lines 16808-16919 confidence: high

Gjuki is father of Gunnar, Hogni, and Guthrun; Sigurth, Volsung's grandson, goes to the Gjukungs after victory over the dragon Fafnir; Sigurth, Gunnar, and Hogni swear blood-brotherhood.

The passage refers to blood-brotherhood sworn by Sigurth, Gunnar, and Hogni.
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The Poetic Edda THE LAY OF HELGI THE SON OF HJORVARTH / INTRODUCTORY NOTE / OF HJORVARTH AND SIGRLIN / NOTES; lines 11417-11507 confidence: medium

Yule-eve is described as a major new-year feast with vows, ghosts, witches, and strong spirits; king's-cup vows are especially sacred; the sacred boar is consecrated to Freyr; Hethin's vow is too sacred to break.

Yule vows are described as sacred, especially vows made at the king's cup; the sacred boar is consecrated to Freyr, and Hethin's vow cannot be broken.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: high

The first war is between the gods and the Wanes; it ends with common worship, treaty, and hostage exchange. The Wanes include Njorth, Freyr, and Freyja and may have originally been water-deities.

The first war between gods and Wanes ends with common worship, treaty, and exchange of hostages.
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The Poetic Edda VOLUSPO / THE WISE-WOMANS PROPHECY / INTRODUCTORY NOTE / NOTES; lines 1219-1311 confidence: high

Thor is the thunder-god, son of Othin and Jorth. The gods' violation of oaths to the giant builder arouses the giants' undying hatred and makes them enemies in the final battle.

The gods' violation of oaths to the giant builder arouses the giants' undying hatred and makes them enemies in the final battle.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXVIII. FIGHT WITH THORODD THE SON OF SNORRI / CHAPTER LXX. THE PEOPLE OF SKAGAFJORD / CHAPTER LXXI. THE BONDIS CLAIM THEIR PROPERTY IN DRANGEY / CHAPTER LXXII. GRETTIR VISITS THE THING AT HEGRANES; lines 5815-5916 confidence: high

Haf son of Thorarin is foremost in urging peace and declares peace and full immunity for Gest among the Godord's men, bondis, armed men, and others, during games and on the journey home by land or sea.

Haf publicly declares peace and immunity for Gest and invokes God, holy witnesses, and penalties against anyone who breaks the truce.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER LXVIII. FIGHT WITH THORODD THE SON OF SNORRI / CHAPTER LXX. THE PEOPLE OF SKAGAFJORD / CHAPTER LXXI. THE BONDIS CLAIM THEIR PROPERTY IN DRANGEY / CHAPTER LXXII. GRETTIR VISITS THE THING AT HEGRANES; lines 5918-5993 confidence: medium

Grettir casts off his hood and upper garments; the men recognize him by his exceptional stature and vigour, fall silent, and blame one another over the declared peace.

The gathered men consider breaking the peace but Hjalti declares that they will uphold it and allow Grettir safe departure until he reaches home.
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The Saga of Grettir the Strong: Grettir's Saga CHAPTER XLVIII. DEATH OF THORBJORN OXMAIN / CHAPTER XLIX. GRETTIR VISITS THORSTEINN KUGGASON AND SNORRI GODI / CHAPTER LI. GRETTIR'S CASE OVERBORNE AT THE ALL-THING / CHAPTER LII. GRETTIR IS CAPTURED BY FARMERS AND RELEASED BY THORBJORG; lines 4265-4380 confidence: medium

The farmers say they will hoist Grettir onto a gallows. Thorbjorg says he may have deserved it, but killing so renowned and connected a man will bring trouble; she offers him life if he swears not to use violence in Isafjord or avenge his capture.

Thorbjorg asks what Grettir will do for his life, requires him to swear not to commit violence in Isafjord and not to avenge his capture, and then releases him.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER C. / OF GIZUR THE WHITE AND HJALLTI. / CHAPTER CI. / OF THORGEIR OF LIGHTWATER.; lines 10259-10320 confidence: high

Thorgeir asks for silence and says that if laws are sundered, peace will be sundered and people will not be able to live in the land.

Both factions promise and pledge to accept Thorgeir's ruling, and his speech makes one common law necessary for peace in the land.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CI. / OF THORGEIR OF LIGHTWATER. / CHAPTER CII. / THE WEDDING OF HAUSKULD, THE PRIEST OF WHITENESS.; lines 10449-10517 confidence: medium

Njal asks for a hearing, recalls the settled matter after Thrain Sigfus' son's slaying, says he has taken Hauskuld into his house, and requests leave to set up a new priesthood at Whiteness for him.

Njal refers to a settled killing dispute, says he has taken Hauskuld into his house, and arranges a marriage for him; Flosi later says he will keep faith in the matter.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CX. / THE SLAYING OF HAUSKULD, THE PRIEST OF WHITENESS. / CHAPTER CXI. / OF HILDIGUNNA AND MORD VALGARD'S SON.; lines 11166-11240 confidence: medium

Thorgerda tells Kettle to remember what he promised when taking Hauskuld as foster-child; Kettle says he is in a strait because he has Njal's daughter as wife.

Thorgerda invokes Kettle's earlier promise made when he took Hauskuld as foster-child, and Kettle's response frames this promise as binding but complicated by marriage alliance.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXLV. / OF KARI AND THORGEIR. / CHAPTER CXLVI. / THE AWARD OF ATONEMENT WITH THORGEIR CRAGGEIR.; lines 15897-16004 confidence: medium

Hall raises the atonement with Thorgeir and presents terms. Thorgeir says he had declared he would take no atonement from the Burners; Hall argues circumstances have changed.

A mediator travels between hostile parties, proposes atonement, arranges a truce, and the settlement is later formalized with specified obligations.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXV. / OF FLOSI AND HILDIGUNNA. / CHAPTER CXVI. / OF FLOSI AND MORD AND THE SONS OF SIGFUS.; lines 11488-11552 confidence: medium

Kettle says he wants peace but has "sworn an oath not to part from this suit" and to "lay my life on it."

Kettle's desire for peace is constrained by his sworn oath not to leave the suit until it has reached an end, even at risk of his life.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXVI. / OF FLOSI AND MORD AND THE SONS OF SIGFUS. / CHAPTER CXVII. / NJAL AND SKARPHEDINN TALK TOGETHER.; lines 11555-11635 confidence: medium

Asgrim asks what Njal's heart says; Njal says it speaks heavily, asks Asgrim to summon all men belonging to his Thing and ride to the Althing; Asgrim promises never to leave Njal's cause while he can get men to follow.

Asgrim promises that he will never leave Njal's cause while he can get men to follow him.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXX. / OF THE PLEADING OF THE SUIT. / CHAPTER CXXI. / OF THE AWARD OF ATONEMENT BETWEEN FLOSI AND NJAL.; lines 12063-12135 confidence: medium

“After that Njal and Flosi, and the sons of Sigfus shook hands, and Njal pledged his hand ... that they would hold to what those twelve men doomed.”

The parties shake hands, and Njal pledges his hand that his sons and Kari will hold to the twelve men’s judgment.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXI. / OF THE AWARD OF ATONEMENT BETWEEN FLOSI AND NJAL. / CHAPTER CXXII. / OF THE JUDGES.; lines 12138-12298 confidence: medium

Hall says Njal should fetch his sons while Hall fetches Flosi, because each side must give pledges of peace; Njal tells his sons the money is gathered and asks them not to spoil the settlement.

Hall says each side must give the other pledges of peace and good faith, and Njal frames the settlement as requiring both sides to grant peace.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXII. / OF THE JUDGES. / CHAPTER CXXIII. / AN ATTACK PLANNED ON NJAL AND HIS SONS.; lines 12326-12463 confidence: high

Flosi promises to stay in the quarrel until one side falls; all swear oaths to him and shake hands that whoever quits before the end forfeits life and land.

The company swears to stand by the quarrel and seals the commitment by handshake, with life and land forfeited for withdrawal.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXIII. / OF FLOSI'S JOURNEY AND HIS ASKING FOR HELP. / CHAPTER CXXXIV. / OF THORHALL AND KARI.; lines 13780-13841 confidence: high

Mord asks Thorgeir Craggeir to ride with him and keep their bands close; the allies swear that no one will separate until Kari wills it and that each will lay down his life for another's life.

The allied men bind themselves by oaths not to separate until Kari permits it and to lay down life for life.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXVII. / OF EYJOLF BOLVERK'S SON. / CHAPTER CXXXVIII. / OF ASGRIM, AND GIZUR, AND KARI.; lines 14298-14323 confidence: medium

Snorri says he will intervene with all his men and part the fighters after a limited number have been slain, and the others must promise to obey him and stop the battle if he fulfills his part.

Snorri conditions his assistance on the others promising to obey him and stop the battle when he intervenes.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER CXXXVIII. / OF ASGRIM, AND GIZUR, AND KARI. / CHAPTER CXXXIX. / OF ASGRIM AND GUDMUND.; lines 14326-14373 confidence: medium

Gudmund welcomes the visitors, makes room for them, and Asgrim says they wish to ask Gudmund for steadfast help.

Asgrim asks for steadfast help, and Gudmund responds by making a binding-style pledge to go with the petitioners to court and stand by them with his men.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER L. / OF SKAMKELL'S LYING. / CHAPTER LI. / OF GUNNAR.; lines 5770-5889 confidence: medium

Gizur and his friends come to Gunnar's booth and offer that Gunnar may make his own award. Gunnar says Gizur must clear himself by oath from the charge of counseling the summons.

Gunnar requires oath proof; Gizur and Geir take oaths; the dispute is then settled as an atonement with terms accepted.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XCI. / THRAIN SIGFUS' SON'S SLAYING. / CHAPTER XCII. / KETTLE TAKES HAUSKULD AS HIS FOSTER-SON.; lines 9777-9817 confidence: medium

Kettle goes to Gritwater and tells Thorgerda that, out of love for his brother Thrain, he will ask for Hauskuld, Thrain's son, as his foster-child.

Kettle seeks to foster Hauskuld, and Thorgerda requires sworn obligations to help him, avenge him if slain, and provide dower money.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XCV. / OF HALL OF THE SIDE. / CHAPTER XCVI. / OF THE CHANGE OF FAITH.; lines 9902-9976 confidence: medium

Hall says he would like Michael for his friend, requires Thangbrand's word that Michael will become his guardian angel, receives that promise, and then Hall and all his household are baptised.

Hall agrees to give himself over only on the condition that Thangbrand give his word that Michael will become Hall's guardian angel; Thangbrand promises, and Hall is baptised.
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The Story of Burnt Njal: From the Icelandic of the Njals Saga CHAPTER XLII. / THE SLAYING OF THORD FREEDSMANSON. / CHAPTER XLIII. / NJAL AND GUNNAR MAKE PEACE FOR THE SLAYING OF THORD.; lines 4895-4970 confidence: medium

Gunnar reports Thord Freedmanson's slaying and offers self-doom; Njal accepts, expects blame from his wife or sons, and says he does not wish a breach in friendship with Gunnar.

Gunnar offers self-doom for the slaying; Njal accepts, avoids a breach in friendship, and the two men make peace by handclasp.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD.; lines 5715-5961 confidence: high

Sigurd seeks Giuki's dwelling after battle, takes troth from two brethren, swears oaths with them, receives Gudrun and much wealth, and spends many days drinking and judging with Giuki's sons.

The passage repeatedly emphasizes sworn troth and oaths with Sigurd; Gunnar and Hogni hesitate because of the vows, then use Guttorm because he was outside them.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD.; lines 5963-6211 confidence: high

Opening speaker: a maiden loved him before all men, but he never wronged Gunnar and heeded brotherhood and bounden oaths.

The opening speaker states that a maiden loved him but that he never wronged Gunnar because he honored brotherhood and oaths.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XLIII. The Latter End of all the Kin of the Giukings. / APPENDIX: EXCERPTS FROM THE POETIC EDDA. / PART OF THE SECOND LAY OF HELGI HUNDINGS-BANE (1) / PART OF THE LAY OF SIGRDRIFA (1); lines 5590-5712 confidence: medium

The second counsel says to swear no oath except a 'trusty oath and true' and says 'Grim tormenting / Gripes troth-breakers'; it also calls the oath-breaker the 'wolf of vows.'

The second counsel distinguishes true oaths from false ones and describes torment for troth-breakers and the 'wolf of vows.'
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XV. Of the Welding together of the Shards of the Sword Gram. / CHAPTER XVI. The prophecy of Grifir. / CHAPTER XVIII. Of the Slaying of the Worm Fafnir. / CHAPTER XXI. More Wise Words of Brynhild.; lines 2934-3042 confidence: medium

Sigurd swears he will have Brynhild as his own; Brynhild says she would choose him above all men’s sons; they both plight troth.

Sigurd and Brynhild each choose the other and formally plight troth.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXI. More Wise Words of Brynhild. / CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun.; lines 3299-3404 confidence: high

At the drinking, Grimhild gives Sigurd a horn and tells him to drink, then says Giuki shall be his father, she his mother, and Gunnar and Hogni his brothers, sworn by oaths.

Grimhild proposes that Giuki, herself, Gunnar, and Hogni become Sigurd's oath-family, and later the men swear brotherhood as if children of one father and mother.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIII. Sigurd comes to Hlymdale. / CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild.; lines 4102-4289 confidence: high

Gudrun says the sons of Giuki wrought her sore sorrow and broke their bounden oaths.

Gudrun says the sons of Giuki broke bounden oaths and tells Gunnar that the rings on which he swore to Sigurd will drag him to death.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda CHAPTER XXIV. Sigurd sees Brynhild at Hlymdale. / CHAPTER XXVI. Sigurd comes to the Giukings and is wedded to Gudrun. / CHAPTER XXVII. The Wooing of Brynhild. / CHAPTER XXXII. Of the Ending of Brynhild.; lines 4292-4380 confidence: high

Brynhild tells Gunnar of a cold-bed dream, foretells ill for his kin, calls them oath-breakers, recalls Gunnar's blood mingled with Sigurd's, says Sigurd laid a sharp sword between them, and recalls her pledge to Sigmund's son.

Brynhild explicitly calls Gunnar and his kin oath-breakers and recalls Gunnar's blood blended with Sigurd's blood before Sigurd is betrayed.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 1118-1137 confidence: medium

The speaker says it would be shameful to break troth with a sackless man and concludes that it is seemly 'to hold truly to troth given.'

The passage explicitly says that breaking troth with a blameless man would be shameful and that it is proper to hold truly to given troth.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda INTRODUCTION / H. HALLIDAY SPARLING. / TRANSLATORS' PREFACE. / THE STORY OF THE VOLSUNGS AND NIBLUNGS.; lines 1118-1137 confidence: medium

The speaker says it would be shameful to break troth with a sackless man and concludes that it is seemly 'to hold truly to troth given.'

The speaker warns that if the matters are broken off, the man cannot be trusted as a friend and will repay them as evilly as he can.
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The Story of the Volsungs (Volsunga Saga); with Excerpts from the Poetic Edda PART OF THE LAY OF SIGRDRIFA (1) / THE LAY CALLED THE SHORT LAY OF SIGURD. / THE HELL-RIDE OF BRYNHILD. / FRAGMENTS OF THE LAY OF BRYNHILD; lines 6501-6685 confidence: high

Hogni questions what wrong Sigurd has done; Gunnar answers that Sigurd swore many oaths falsely and betrayed him when he should have been most true.

The passage repeatedly frames Sigurd's killing through oaths, troth, blood-sharing, and the shared conclusion that he was betrayed by sworn companions.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER VII. / ON THE WONDERFUL THINGS IN HEAVEN. / CHAPTER VIII. / THE ASAS.; lines 1854-1970 confidence: high

Njord was fostered in Vanaheim; the Vans gave him as hostage to the gods and received Honer as an Asa-hostage, establishing peace between gods and Vans.

Njord and Honer are exchanged as hostages between the Vans and the gods, and the exchange establishes peace.
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The Younger Edda; Also called Snorre's Edda, or The Prose Edda CHAPTER XIII. / CHAPTER XIV. / CHAPTER XV. / THE DEATH OF BALDER.; lines 2882-2960 confidence: medium

Balder dreams dangerous dreams; the asas counsel together, and Frigg exacts oaths from fire, water, metals, stones, earth, trees, sicknesses, beasts, birds, and creeping things not to hurt him.

Frigg obtains oaths from many things to protect Balder, but mistletoe is omitted because it seemed too young.
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jewish christian

Deuteronomy Chapter 11 / Chapter 12 / Chapter 13 / Chapter 14; lines 908-966 confidence: medium

The addressees are called children of Yahweh, forbidden to cut themselves or make baldness for the dead, and identified as Yahweh’s holy chosen possession.

The addressees’ status as Yahweh’s holy chosen possession is followed by mourning, food, and tithe regulations that mark communal conduct.
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Deuteronomy Chapter 12 / Chapter 13 / Chapter 14 / Chapter 15; lines 968-1014 confidence: high

Every seventh year debts are canceled; creditors release loans to neighbor or brother because Yahweh’s release is proclaimed, while repayment may still be required from a foreigner.

The passage commands release of kin debts at seven-year intervals and release of Hebrew servants in the seventh year, joining time-cycle observance with restored social relations.
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Deuteronomy Chapter 12 / Chapter 13 / Chapter 14 / Chapter 15; lines 968-1014 confidence: high

A Hebrew man or woman sold into service serves six years and is released in the seventh year; the released servant is not sent away empty but furnished from flock, threshing floor, and wine press as Yahweh has blessed the master.

The command to release and furnish Hebrew servants is grounded in the memory that the addressee was enslaved in Egypt and redeemed by Yahweh.
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Deuteronomy Chapter 12 / Chapter 13 / Chapter 14 / Chapter 15; lines 968-1014 confidence: high

All firstborn males of herd and flock are dedicated to Yahweh; the firstborn herd animal is not worked, the firstborn flock animal is not sheared, and it is eaten before Yahweh year by year in the place Yahweh chooses with the household.

Firstborn male animals are dedicated to Yahweh, handled as sacred animals not used for labor or shearing, eaten before Yahweh, and barred from sacrifice if defective.
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Deuteronomy Chapter 14 / Chapter 15 / Chapter 16 / Chapter 17; lines 1062-1102 confidence: high

A man or woman who transgresses the covenant by serving other gods or worshiping the sun, moon, or stars must be investigated; if confirmed by two or three witnesses, the person is stoned at the gates, with witnesses acting first, to remove evil.

Serving other gods or worshiping heavenly bodies is framed as transgressing Yahweh’s covenant; after inquiry and witness confirmation, the offender is killed and evil is removed from Israel.
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Deuteronomy Chapter 14 / Chapter 15 / Chapter 16 / Chapter 17; lines 1062-1102 confidence: medium

Difficult legal controversies are taken to Yahweh’s chosen place; the Levitical priests and judge give a verdict and instruction that must be obeyed, and presumptuous refusal leads to death so the people hear and fear.

Hard matters are referred to Yahweh’s chosen place, where priests and a judge give a binding verdict and teaching that must not be deviated from.
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Deuteronomy Chapter 14 / Chapter 15 / Chapter 16 / Chapter 17; lines 1062-1102 confidence: high

When dwelling in the land and seeking a king like surrounding nations, the people must appoint the king Yahweh chooses from among their brothers and may not appoint a foreigner.

The future king must be chosen by Yahweh, be from among the people’s brothers, avoid royal accumulation, write and read the law, and remain humble under the commandment.
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Deuteronomy Chapter 16 / Chapter 17 / Chapter 18 / Chapter 19; lines 1150-1192 confidence: high

Yahweh gives the land after cutting off nations; the people must set apart three cities, prepare the way, and divide the land into three parts so manslayers may flee there.

The land is given by Yahweh, promised by oath to the fathers, and governed through commandments that the community must keep while living in the inheritance.
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Deuteronomy Chapter 2 / Chapter 3 / Footnotes / Chapter 4; lines 307-382 confidence: high

Israel is commanded to listen to and perform statutes and ordinances, not adding to or taking away from the command, so they may live and possess the land Yahweh gives.

Yahweh declares a covenant, commands the ten commandments, writes them on two stone tablets, and instructs Israel to keep the statutes.
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Deuteronomy Chapter 2 / Chapter 3 / Footnotes / Chapter 4; lines 384-410 confidence: high

Yahweh makes the people hear his voice from heaven for instruction and makes them see his great fire on earth; they hear his words from the fire.

The passage presents divine instruction, statutes and commandments, and a relationship between obedience, well-being, descendants, and long life in the land Yahweh gives.
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Deuteronomy Chapter 21 / Chapter 22 / Footnotes / Chapter 23; lines 1346-1402 confidence: medium

Emasculated persons, persons born of forbidden union, and Ammonites or Moabites are barred from entering Yahweh’s assembly under stated generational terms.

Entrance into Yahweh’s assembly is restricted for named persons and groups, while Edomites and Egyptians receive different generational admission rules.
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Deuteronomy Chapter 21 / Chapter 22 / Footnotes / Chapter 23; lines 1346-1402 confidence: high

In a camp against enemies, the people must avoid evil; a man unclean by night must remain outside, bathe in water at evening, and return after sunset.

The military camp must be kept ritually and physically clean because Yahweh walks in its middle and delivers the people from enemies.
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Deuteronomy Chapter 23 / Footnotes / Chapter 24 / Chapter 25; lines 1454-1492 confidence: medium

Unequal weights and measures are forbidden; perfect and just weights and measures are required so that days may be long in the land Yahweh gives, and unrighteous practice is an abomination to Yahweh.

Commands concerning just measures are linked to long days in the land Yahweh gives, and the Amalek command is tied to rest and inheritance in the land.
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Deuteronomy Chapter 25 / Chapter 26 / Footnotes / Chapter 27; lines 1534-1590 confidence: high

After crossing the Jordan, the people are to set up plastered stones, write the words of the law on them, enter the land flowing with milk and honey, and set the stones on Mount Ebal.

The passage commands inscription of the law on stones, declares Israel to be Yahweh’s people, requires obedience to Yahweh’s commandments, and ends the curse formulas with communal assent.
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Deuteronomy Chapter 27 / Footnotes / Chapter 28 / Chapter 29; lines 1734-1792 confidence: high

Yahweh commanded Moses to make a covenant with the children of Israel in Moab in addition to the Horeb covenant.

The passage centers on Israel standing before Yahweh to enter a covenant and oath in Moab, mediated by Moses and including present and absent participants.
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Deuteronomy Chapter 27 / Footnotes / Chapter 28 / Chapter 29; lines 1734-1792 confidence: high

The warning names any man, woman, family, or tribe whose heart turns from Yahweh to serve other gods, and compares this to a root producing bitter poison.

Turning to other gods and abandoning the covenant brings Yahweh’s anger, written curses, personal punishment, land desolation, and exile.
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Deuteronomy Chapter 28 / Chapter 29 / Chapter 30 / Chapter 31; lines 1836-1896 confidence: high

Moses writes the law, gives it to the Levitical priests who bear the ark and to the elders, and commands its seven-year public reading at the feast of booths before all Israel, including children and foreigners.

The law is written, publicly read, deposited beside the ark of the covenant, and joined by a song and heaven and earth as witnesses against future covenant breach.
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Deuteronomy Chapter 28 / Chapter 29 / Chapter 30 / Chapter 31; lines 1836-1896 confidence: medium

Moses writes the law, gives it to the Levitical priests who bear the ark and to the elders, and commands its seven-year public reading at the feast of booths before all Israel, including children and foreigners.

The law is to be read every seven years before men, women, children, and foreigners so that they may hear, learn, fear Yahweh, and observe the law.
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Deuteronomy Chapter 28 / Chapter 29 / Chapter 30 / Chapter 31; lines 1836-1896 confidence: medium

Yahweh commands a song to be written and taught as a witness; after Israel enters the land flowing with milk and honey and prospers, they will turn to other gods, despise Yahweh, and break the covenant; Moses writes and teaches the song.

Yahweh foretells that after Israel enters the land flowing with milk and honey, eats, is filled, and grows fat, they will turn to other gods and break the covenant.
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Deuteronomy Chapter 29 / Chapter 30 / Chapter 31 / Chapter 32; lines 1898-1988 confidence: medium

“Give ear, you heavens... Let the earth hear”; doctrine drops as rain and speech condenses as dew; Yahweh’s name is proclaimed.

The song summons heaven and earth as hearers, recounts Yahweh’s care for his people, accuses them of abandoning and provoking him, announces punishments, and ends with vengeance and atonement for land and people.
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Deuteronomy Chapter 29 / Chapter 30 / Chapter 31 / Chapter 32; lines 1990-2002 confidence: medium

Moses tells the hearers to set their hearts on the words he testifies and to command their children to observe all the words of the law.

The hearers are instructed to observe and transmit the law, which is described as their life and as connected with prolonged days in the land.
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Deuteronomy Chapter 3 / Footnotes / Chapter 4 / Chapter 5; lines 412-478 confidence: high

Moses calls all Israel to hear the statutes and ordinances, learn them, and observe to do them.

The passage explicitly states that Yahweh made a covenant at Horeb with the living assembly and follows with commandments to be observed.
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Deuteronomy Chapter 3 / Footnotes / Chapter 4 / Chapter 5; lines 412-478 confidence: medium

The passage prohibits misuse of Yahweh's name, commands six days of labor and seventh-day Sabbath rest for household, servants, livestock, and stranger, and links Sabbath to remembrance of servitude in Egypt and Yahweh's mighty deliverance.

The seventh-day Sabbath command requires rest for family members, servants, livestock, and the stranger within the gates as part of Yahweh's command.
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Deuteronomy Chapter 31 / Chapter 32 / Footnotes / Chapter 33; lines 2004-2067 confidence: high

“This is the blessing with which Moses the man of God blessed the children of Israel before his death.”

Moses blesses Israel before death; the blessing invokes law as inheritance, covenant observance by Levi, and tribal blessings within the gathered people.
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Deuteronomy Chapter 4 / Chapter 5 / Footnotes / Chapter 6; lines 480-534 confidence: high

Yahweh's commandments, statutes, and ordinances are to be taught and done in the land; Israel, its sons, and grandsons are to fear Yahweh and keep the commands so days may be prolonged in a land flowing with milk and honey.

The passage joins divine commandments and statutes, exclusive loyalty to Yahweh, an ancestral oath of land, obedience, righteousness, and consequences for Israel's life in the land.
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Deuteronomy Chapter 5 / Footnotes / Chapter 6 / Chapter 7; lines 536-588 confidence: high

Yahweh keeps covenant and loving kindness with those who love him and keep commandments, repays those who hate him, and commands observance of statutes and ordinances.

The passage repeatedly says Yahweh keeps covenant and loving kindness, commands obedience, and promises blessing when ordinances are kept.
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Deuteronomy Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9; lines 632-690 confidence: high

Moses ascends the mountain to receive the stone tablets of the covenant, fasts forty days and nights, and receives two tablets written with God's finger containing Yahweh's words spoken from the fire.

Moses ascends the mountain, fasts, and receives two stone tablets of the covenant written with God's finger after Yahweh speaks from fire.
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Deuteronomy Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9; lines 632-690 confidence: high

Yahweh tells Moses to descend because the people have corrupted themselves and made a molten image; Yahweh calls them stiff-necked and threatens to destroy them, blot out their name, and make Moses a greater nation.

The people make a molten or molded calf, are said to have turned away from Yahweh's command, and Moses breaks the covenant tablets before them.
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Deuteronomy Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9; lines 632-690 confidence: high

Moses warns that the land is not given for Israel's righteousness but because of the nations' wickedness and Yahweh's oath to Abraham, Isaac, and Jacob; Israel is called stiff-necked.

Moses says Yahweh gives the land to establish the word sworn to Abraham, Isaac, and Jacob, and later asks Yahweh to remember those servants.
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Deuteronomy Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9; lines 632-690 confidence: high

Moses tells Israel to remember provoking Yahweh in the wilderness, from leaving Egypt onward, and specifically at Horeb where Yahweh was angry enough to destroy them.

The people are described as rebellious from Egypt onward, with Horeb and other named sites cited as provocations against Yahweh.
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Deuteronomy Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 692-736 confidence: high

Yahweh says to cut two stone tablets, come up onto the mountain, make an ark of wood, and put the rewritten words in the ark.

The passage describes broken first tablets, replacement tablets, Yahweh rewriting the same words, and the tablets being deposited in the ark.
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Deuteronomy Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 692-736 confidence: high

Yahweh says to cut two stone tablets, come up onto the mountain, make an ark of wood, and put the rewritten words in the ark.

A wooden ark is made to hold the tablets, and Levi is later set apart to bear the ark of Yahweh’s covenant.
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Deuteronomy Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 692-736 confidence: high

Yahweh sets apart Levi to bear the ark of the covenant, stand before Yahweh, minister, and bless; Levi has no inheritance with his brothers because Yahweh is his inheritance.

Yahweh sets apart Levi to bear the ark of the covenant, stand before Yahweh, minister, and bless in his name.
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Deuteronomy Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 692-736 confidence: medium

Yahweh is said to own heaven and earth, love the fathers, choose their offspring, and be God of gods and Lord of lords; Israel is told to circumcise the heart and stop being stiff-necked.

Yahweh is said to love the fathers, choose their offspring, and make the group that went into Egypt with seventy persons as numerous as the stars of the sky.
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Deuteronomy Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10; lines 692-736 confidence: medium

Israel is told to fear Yahweh, walk in his ways, love and serve him with heart and soul, and keep his commandments and statutes.

Israel is commanded to love the foreigner because they were foreigners in Egypt, within a passage commanding obedience to Yahweh’s commandments and statutes.
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Deuteronomy Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 738-802 confidence: high

The audience is commanded to love Yahweh and keep his instructions, and is distinguished from children who have not seen Yahweh’s chastisement, greatness, mighty hand, and outstretched arm.

The passage repeatedly ties love, service, commandment-keeping, and listening to blessing, land, rain, and prolonged days, while disobedience and other-god worship bring curse, drought, and loss.
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Deuteronomy Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 738-802 confidence: medium

Keeping the commandment is linked to strength, entering and possessing the land, prolonging days, and the land sworn to the fathers and offspring, described as flowing with milk and honey.

The land is sworn to the fathers, described as flowing with milk and honey, watered by rain from the sky, watched by Yahweh, and made productive when the audience listens and serves.
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Deuteronomy Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 738-802 confidence: high

The words are to be kept in heart and soul, bound on hand and between eyes, taught to children, spoken of in daily routines, and written on doorposts and gates so days may be multiplied.

The words are to be placed in heart and soul, bound on hand and between eyes, taught to children, and written on house doorposts and gates.
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Deuteronomy Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 738-802 confidence: medium

Every place the sole of the foot treads will be theirs; borders are given from wilderness and Lebanon to the Euphrates and western sea, and no man will stand before them because Yahweh will lay fear and dread on the land.

The audience is to pass over the Jordan, possess the land Yahweh gives, receive all places where the foot treads, and be protected by fear and dread placed on the land.
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Deuteronomy Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11; lines 738-802 confidence: high

“I set before you today a blessing and a curse”; blessing is for listening to Yahweh’s commandments, curse for not listening and going after unknown gods.

The passage sets blessing and curse before the audience and assigns the blessing to Mount Gerizim and the curse to Mount Ebal.
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Deuteronomy Chapter 9 / Chapter 10 / Chapter 11 / Chapter 12; lines 804-868 confidence: medium

Yahweh must not be worshiped in the same way; the people must seek the place Yahweh chooses for his name and habitation, bring offerings there, eat before Yahweh, and rejoice.

Offerings and worship are restricted to the place Yahweh chooses to put his name and habitation, with repeated warnings not to offer everywhere.
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Deuteronomy Chapter 9 / Chapter 10 / Chapter 11 / Chapter 12; lines 804-868 confidence: medium

The instructions are statutes and ordinances to be observed in the land Yahweh, God of the fathers, gives to possess.

The passage frames the instructions as statutes and ordinances and ends by requiring that nothing be added to or taken away from what is commanded.
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Deuteronomy Deuteronomy / Chapter 1; lines 152-162 confidence: high

Yahweh says not to go up or fight, “for I am not among you,” lest they be struck before enemies.

The group rebels against Yahweh’s commandment and is then defeated by the Amorites after Yahweh has warned that he is not among them.
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Deuteronomy Deuteronomy / Chapter 1; lines 66-150 confidence: high

Yahweh speaks at Horeb: the people have stayed long enough at the mountain, must turn and journey, and should possess the land sworn to Abraham, Isaac, Jacob, and their offspring.

The land is presented as given by Yahweh's oath to Abraham, Isaac, Jacob, and their offspring, and later as an inheritance for Caleb, Joshua-led Israel, and the children.
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Deuteronomy Deuteronomy 29:1-15 confidence: medium

These are the words of the covenant... All of you stand today in the presence of Yahweh your God.

The passage explicitly names covenant words, covenant entry, and oath.
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Deuteronomy Deuteronomy 30:15-20 confidence: medium

I have set before you today life and prosperity, and death and evil... choose life, that you may live.

The choice is framed through obedience to Yahweh's commandments and promised dwelling in the sworn land.
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Deuteronomy Deuteronomy 31:9-13; 31:19-22; 31:24-30 confidence: medium

You shall read this law before all Israel in their hearing... this song will testify before them as a witness.

The law is placed beside the ark of Yahweh's covenant and read to the covenant people.
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Deuteronomy Deuteronomy 4:9-14 confidence: medium

You came near and stood under the mountain. The mountain burned with fire... He declared to you his covenant.

The passage explicitly says Yahweh declared a covenant and wrote commandments on tablets.
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Deuteronomy Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1404-1452 confidence: high

Divorce certificate procedure, woman's possible remarriage, prohibition on return to first husband after later marriage, and warning about abomination to Yahweh and sinning land given as inheritance.

The passage presents commands regulating household, labor, legal, and harvest conduct, repeatedly relating them to Yahweh, divine command, inherited land, redemption, righteousness, sin, and blessing.
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Deuteronomy Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1404-1452 confidence: medium

The foreigner and fatherless must not be deprived of justice, a widow's clothing must not be taken in pledge, and the people must remember slavery in Egypt and redemption by Yahweh.

Commands protecting foreigners, fatherless persons, widows, and gleaning rights are grounded in remembering slavery in Egypt and Yahweh's redemption.
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Deuteronomy Footnotes / Chapter 24 / Chapter 25 / Chapter 26; lines 1494-1532 confidence: high

Yahweh commands statutes and ordinances; Israel declares Yahweh its God and promises obedience; Yahweh declares Israel his own possession and holy people, to be set high above nations in praise, name, and honor.

Israel declares Yahweh to be its God and obedience to his ways; Yahweh declares Israel his own possession and holy people.
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Deuteronomy Footnotes / Chapter 27 / Footnotes / Chapter 28; lines 1592-1674 confidence: high

If the people listen diligently to Yahweh's voice and observe the commandments, Yahweh will set them high above all nations and blessings will come upon and overtake them.

The passage frames blessing as contingent on listening to Yahweh and keeping commandments, and curse as contingent on not listening or observing; the relationship includes holy-people status and rejection of other gods.
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Deuteronomy Footnotes / Chapter 28 / Chapter 29 / Chapter 30; lines 1794-1834 confidence: high

Blessing and curse are set before the people; after being driven among nations, they call them to mind and return to Yahweh with heart and soul.

Blessing and curse, life and death, are set before the people, with obedience linked to life and blessing and disobedience linked to perishing.
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Deuteronomy Footnotes / Chapter 28 / Chapter 29 / Chapter 30; lines 1794-1834 confidence: medium

Heaven and earth are called to witness that life and death, blessing and curse have been set before the people; they are urged to choose life, love Yahweh, obey and cling to him, and dwell in the land sworn to Abraham, Isaac, and Jacob.

Heaven and earth are called to witness that life and death, blessing and curse have been set before the people.
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Deuteronomy Footnotes / Chapter 33 / Footnotes / Chapter 34; lines 2069-2098 confidence: medium

Yahweh says this is the land sworn to Abraham, Isaac, and Jacob for their offspring; Moses has been caused to see it but will not go over there.

Yahweh says the land is what he swore to Abraham, Isaac, and Jacob to give to their offspring.
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Deuteronomy Footnotes / Chapter 6 / Chapter 7 / Chapter 8; lines 590-630 confidence: high

The community is commanded to observe all commandments so it may live, multiply, enter, and possess the land Yahweh swore to the fathers.

The passage ties life in the land, remembrance of Yahweh, obedience to commandments, and wealth to the covenant sworn to the fathers.
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Exodus Chapter 13 / Chapter 14 / Footnotes / Chapter 15; lines 900-958 confidence: medium

Yahweh makes a statute and ordinance, tests the people, and says that obedience to Yahweh’s voice and commandments will prevent the diseases put on the Egyptians, because Yahweh heals them.

At Marah Yahweh makes a statute and ordinance, tests the people, and gives an obedience condition linked to protection from diseases and Yahweh’s identity as healer.
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Exodus Chapter 18 / Footnotes / Chapter 19 / Chapter 20; lines 1197-1249 confidence: high

God speaks and identifies Yahweh as the one who brought the addressees out of Egypt and bondage.

The passage frames divine commands with Yahweh's identity as deliverer and addresses Israel with obligations of exclusive worship, ritual practice, kinship honor, and social conduct.
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Exodus Chapter 21 / Footnotes / Chapter 22 / Chapter 23; lines 1398-1464 confidence: high

The people must follow Yahweh’s words, not invoke other gods, keep three annual feasts, eat unleavened bread in Abib because they came out of Egypt, present males before Yahweh, regulate sacrificial blood and fat, bring first fruits, and not boil a young goat in its mother’s milk.

The passage forbids invoking other gods, bowing to or serving the gods of the land, and making a covenant with the inhabitants or their gods.
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Exodus Chapter 21 / Footnotes / Chapter 22 / Chapter 23; lines 1398-1464 confidence: medium

Commands prohibit false reports, malicious witness, crowd-following in evil, perverted justice, biased lawsuits, false charges, killing the innocent, bribery, and oppression of aliens; they also require returning or helping an enemy’s animals.

The passage commands truthful testimony, impartial justice, protection of the poor and alien, and aid to an enemy’s or hater’s animals.
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Exodus Chapter 23 / Chapter 24 / Footnotes / Chapter 25; lines 1504-1588 confidence: high

Instructions specify a gold-overlaid acacia-wood ark with dimensions, rings, poles, and the covenant placed inside it.

The ark is built as a portable gold-covered vessel, and the covenant that Yahweh gives is placed inside it.
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Exodus Chapter 30 / Footnotes / Chapter 31 / Chapter 32; lines 2042-2112 confidence: high

Yahweh tells Moses the people have corrupted themselves, worshiped and sacrificed to the molded calf, calls them stiff-necked, and says his wrath may consume them while making Moses a great nation.

The people turn from Yahweh’s command to worship the calf while Moses carries the divine-written covenant tablets; Moses breaks those tablets when he sees the calf and dancing.
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Exodus Chapter 31 / Chapter 32 / Footnotes / Chapter 33; lines 2114-2164 confidence: high

Yahweh tells Moses to depart with the people brought from Egypt to the land sworn to Abraham, Isaac, and Jacob for their offspring.

Yahweh refers to the land sworn to Abraham, Isaac, and Jacob, and Moses argues that Yahweh’s presence distinguishes Yahweh’s people from all peoples on earth.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: high

Yahweh commands Moses to chisel two replacement stone tablets, be ready in the morning, ascend Mount Sinai, and allow no person or livestock on the mountain.

Moses ascends Mount Sinai alone with replacement tablets; Yahweh descends, proclaims the divine name, and says he makes a covenant with Moses and Israel.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: high

Yahweh tells Moses to write the words, saying that according to these words a covenant has been made with Moses and Israel.

Moses receives and writes the covenant words and later gives the commandments spoken with him on Mount Sinai to the children of Israel.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: high

Israel is warned not to make a covenant with the inhabitants of the land and is commanded to break altars, dash pillars, and cut down Asherah poles.

The covenant commands forbid covenants with inhabitants of the land, require destruction of altars, pillars, and Asherah poles, forbid cast idols, and identify Yahweh as a jealous God.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: high

Israel is commanded to keep the feast of unleavened bread for seven days in the month Abib, when they came out of Egypt.

The passage commands feasts, firstborn redemption, seventh-day rest, pilgrimage appearances, Passover sacrifice rules, firstfruits, and related ritual obligations.
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Exodus Chapter 32 / Footnotes / Chapter 33 / Chapter 34; lines 2166-2236 confidence: medium

The children of Israel come near; Moses gives them the commandments spoken with him on Mount Sinai and then puts a veil on his face.

Moses covers his shining face after speaking with Israel and removes the veil when going before Yahweh to speak.
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Exodus Chapter 4 / Footnotes / Chapter 5 / Chapter 6; lines 348-408 confidence: high

Yahweh says he established his covenant with the patriarchs to give them Canaan, the land where they lived as aliens.

Yahweh says he established a covenant with the patriarchs, hears Israel’s groaning under bondage, and remembers the covenant.
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Exodus Chapter 4 / Footnotes / Chapter 5 / Chapter 6; lines 348-408 confidence: high

Yahweh says, “I will take you to myself for a people. I will be your God.”

Yahweh says he will take Israel as his people and will be their God.
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Exodus Exodus / Chapter 1 / Footnotes / Chapter 2; lines 120-175 confidence: high

After many days the king of Egypt dies; the children of Israel sigh and cry because of bondage, and their cry comes up to God.

Israel cries because of bondage; God hears their groaning and remembers the covenant with Abraham, Isaac, and Jacob.
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Exodus Exodus 19:1-20; 24:3-18 confidence: medium

Moses went up to God... Yahweh's glory settled on Mount Sinai, and the cloud covered it six days.

Candidate motif from literal passage evidence.
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Exodus Footnotes / Chapter 11 / Chapter 12 / Chapter 13; lines 790-834 confidence: medium

When Yahweh brings the people into the sworn land of named peoples, a land flowing with milk and honey, they are to keep the service in that month.

Yahweh is said to bring the people into land sworn to the fathers, and the people are commanded to keep the service and ordinance year by year with signs and instruction.
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Exodus Footnotes / Chapter 18 / Footnotes / Chapter 19; lines 1140-1195 confidence: high

Moses goes up to God; Yahweh calls from the mountain and speaks of bearing Israel on eagles’ wings, covenant obedience, treasured possession, kingdom of priests, and holy nation.

Yahweh states covenant conditions and promises Israel a special status, while the people answer that they will do what Yahweh has spoken.
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Exodus Footnotes / Chapter 22 / Chapter 23 / Chapter 24; lines 1466-1502 confidence: high

Moses tells the people Yahweh’s words and ordinances; the people answer with one voice that they will do all Yahweh has spoken.

The people promise obedience, the covenant book is read, and Moses sprinkles blood on altar and people while calling it the blood of the covenant.
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Exodus Footnotes / Chapter 25 / Footnotes / Chapter 26; lines 1590-1670 confidence: high

A blue, purple, scarlet, and fine linen veil with cherubim is hung on four pillars; the ark of the covenant is brought within the veil, which separates holy from most holy.

The ark is named as the ark of the covenant, brought within the veil, with the mercy seat placed on it in the most holy place.
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Exodus Footnotes / Chapter 26 / Footnotes / Chapter 27; lines 1672-1718 confidence: high

In the Tent of Meeting, outside the veil before the covenant, Aaron and his sons keep the lamp in order from evening to morning before Yahweh as a perpetual statute for Israel's generations.

The lamp service is located in the Tent of Meeting outside the veil before the covenant and before Yahweh, and is described as a perpetual statute for Israel's generations.
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Exodus Footnotes / Chapter 28 / Footnotes / Chapter 29; lines 1898-1910 confidence: medium

Yahweh says he will dwell among the children of Israel and be their God.

Yahweh says he will dwell among the children of Israel and be their God, linking this to having brought them out of Egypt.
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Exodus Footnotes / Chapter 29 / Footnotes / Chapter 30; lines 1912-1993 confidence: high

Instructions for an acacia-wood incense altar overlaid with gold, with horns, rings, and poles, placed before the veil near the ark, mercy seat, and covenant where Yahweh will meet with Moses.

The altar is placed before the veil near the ark and mercy seat over the covenant, where Yahweh says he will meet with Moses.
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Exodus Footnotes / Chapter 30 / Footnotes / Chapter 31; lines 1995-2040 confidence: high

Yahweh commands Israel to keep his Sabbaths as “a sign between me and you throughout your generations.”

The Sabbath is described as a sign and perpetual covenant between Yahweh and Israel, and Moses receives stone tablets of the covenant.
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Exodus Footnotes / Chapter 38 / Footnotes / Chapter 39; lines 2535-2621 confidence: medium

All the work of the tabernacle of the Tent of Meeting is finished, and the children of Israel do according to all that Yahweh commanded Moses.

The tabernacle of the Tent of Meeting is completed, the ark of the covenant is included among its furnishings, and the work is repeatedly said to be done as Yahweh commanded Moses.
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Exodus Footnotes / Chapter 39 / Footnotes / Chapter 40; lines 2623-2704 confidence: high

Yahweh tells Moses to raise the tabernacle, place the ark of the covenant in it, screen the ark with the veil, and arrange the table, lamp stand, incense altar, and door screen.

The ark of the covenant is placed inside the tabernacle; Moses puts the covenant into the ark, covers it with the mercy seat, and screens it with the veil.
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Genesis Chapter 10 / Chapter 11 / Footnotes / Chapter 12; lines 732-776 confidence: medium

Yahweh tells Abram to leave country, relatives, and father’s house for a land to be shown; Yahweh promises nationhood, blessing, a great name, reciprocal blessing and curse, and blessing for all families of the earth through Abram.

Yahweh promises to make Abram a great nation, bless him, bless all families of the earth through him, and give the land to Abram’s offspring.
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Genesis Chapter 19 / Footnotes / Chapter 20 / Chapter 21; lines 1208-1276 confidence: high

Abimelech and Phicol, captain of his army, tell Abraham that God is with him and ask him to swear by God not to deal falsely with Abimelech or his descendants; Abraham agrees to swear.

Abraham and Abimelech swear by God, address a disputed well, exchange sheep and cattle, set apart seven ewe lambs as witness that Abraham dug the well, and name the place Beersheba because of the oath.
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Genesis Chapter 20 / Chapter 21 / Footnotes / Chapter 22; lines 1278-1331 confidence: medium

Yahweh’s angel calls a second time and declares Yahweh’s oath to bless Abraham, multiply his offspring like stars and sand, grant victory, and bless all nations through his offspring because he obeyed.

After Abraham does not withhold his son, Yahweh swears by himself to bless him, multiply his offspring, and bless all nations through his offspring.
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Genesis Chapter 26 / Footnotes / Chapter 27 / Chapter 28; lines 1772-1816 confidence: high

Isaac blesses Jacob, forbids marriage with Canaanite daughters, sends him to Paddan Aram for a wife from Laban’s daughters, and invokes God Almighty to grant fruitfulness, Abraham’s blessing, and the land.

Isaac invokes the blessing of Abraham for Jacob, and Yahweh promises Jacob land, offspring, blessing for families of the earth, protection, and return.
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Genesis Chapter 29 / Chapter 30 / Footnotes / Chapter 31; lines 2068-2092 confidence: high

“Now come, let’s make a covenant, you and I. Let it be for a witness between me and you.”

The passage explicitly describes a covenant between Laban and Jacob, marked by a heap and pillar as witnesses and accompanied by invocations of Yahweh/God as witness or judge.
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Genesis Chapter 29 / Chapter 30 / Footnotes / Chapter 31; lines 2068-2092 confidence: high

Laban points to the heap and pillar between them and states that they witness neither party will cross them to harm the other.

The heap and pillar are named as witnesses that neither Laban nor Jacob will cross the marked boundary to harm the other.
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Genesis Chapter 29 / Chapter 30 / Footnotes / Chapter 31; lines 2068-2092 confidence: medium

Jacob offers sacrifice on the mountain, calls his relatives to eat bread, and they stay all night on the mountain.

After the covenant speech and witness markers, Jacob offers sacrifice on the mountain and calls his relatives to eat bread.
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Genesis Chapter 44 / Footnotes / Chapter 45 / Chapter 46; lines 3086-3154 confidence: medium

Israel travels with all he has to Beersheba and offers sacrifices to the God of his father Isaac.

Israel/Jacob begins a major move into Egypt after offering sacrifice and receiving a divine promise of presence, future nationhood, and eventual return.
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Genesis Chapter 45 / Chapter 46 / Chapter 47 / Chapter 48; lines 3220-3264 confidence: high

Jacob says God Almighty appeared to him at Luz in Canaan, blessed him, and promised fruitfulness, multiplication, a company of peoples, and land for his offspring as an everlasting possession.

Jacob recounts a divine appearance and blessing that promises fruitfulness, multiplication, a company of peoples, and land for his offspring as an everlasting possession.
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Genesis Chapter 47 / Chapter 48 / Chapter 49 / Chapter 50; lines 3334-3386 confidence: high

Joseph says God will “bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob,” and takes an oath that his bones will be carried up.

Joseph says God will visit the group and bring them up out of Egypt to the land sworn to Abraham, Isaac, and Jacob, and he requires that his bones be carried up.
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Genesis Chapter 7 / Footnotes / Chapter 8 / Chapter 9; lines 540-598 confidence: high

God establishes a covenant with Noah, his sons, their offspring, and every living creature, promising that all flesh will not again be cut off by flood waters and that no flood will again destroy the earth.

The passage repeatedly states that God establishes a covenant with Noah, his sons, their offspring, and every living creature, and identifies the rainbow as its token.
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Genesis Footnotes / Chapter 12 / Footnotes / Chapter 13; lines 778-818 confidence: medium

After Lot separates, Yahweh tells Abram to look north, south, east, and west; Yahweh promises all visible land to Abram and his offspring forever, compares the offspring to the dust of the earth, and tells Abram to walk through the land.

Yahweh promises Abram all the land he sees for himself and his offspring forever, and promises offspring as numerous as the dust of the earth.
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Genesis Footnotes / Chapter 13 / Chapter 14 / Chapter 15; lines 870-912 confidence: high

Yahweh tells Abram to bring a heifer, female goat, ram, turtledove, and young pigeon; Abram divides the larger animals and lays the halves opposite one another, but does not divide the birds.

The passage explicitly states that Yahweh made a covenant with Abram and granted land to Abram’s offspring, following the preparation of divided animals and the passage of fire imagery between the pieces.
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Genesis Footnotes / Chapter 16 / Footnotes / Chapter 17; lines 952-1010 confidence: high

Yahweh appears to ninety-nine-year-old Abram, identifies himself as God Almighty, commands blameless walking, and says he will make a covenant and multiply Abram exceedingly.

The passage repeatedly describes God establishing an everlasting covenant with Abraham and his offspring, with Isaac named as the covenant heir.
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Genesis Footnotes / Chapter 16 / Footnotes / Chapter 17; lines 952-1010 confidence: medium

God commands Abraham and his offspring to keep the covenant through circumcision of every male; circumcision in the foreskin is called the covenant token, and the uncircumcised male is to be cut off.

Circumcision in the flesh of the foreskin is commanded as the token of the covenant for every male, while the uncircumcised male is said to be cut off from his people.
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Genesis Footnotes / Chapter 17 / Footnotes / Chapter 18; lines 1012-1082 confidence: medium

The men look and turn toward Sodom. Yahweh speaks of Abraham becoming a great nation and of the outcry and grievous sin of Sodom and Gomorrah, saying he will go down and see.

Yahweh says Abraham will become a great and mighty nation, that all nations will be blessed in him, and that his household is to keep the way of Yahweh.
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Genesis Footnotes / Chapter 23 / Footnotes / Chapter 24; lines 1379-1467 confidence: high

Abraham tells his senior servant to place his hand under Abraham’s thigh and swear by Yahweh not to take a Canaanite wife for Isaac, but to seek a wife from Abraham’s country and relatives.

The servant swears by Yahweh to leave Canaan and obtain a wife for Isaac from Abraham’s relatives, while Abraham forbids taking Isaac back to the land of origin.
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Genesis Footnotes / Chapter 25 / Footnotes / Chapter 26; lines 1593-1667 confidence: high

Famine is reported; Isaac goes to Gerar; Yahweh appears, forbids Egypt, commands him to live in the land, and promises presence, blessing, land, offspring like stars, and blessing for all nations because of Abraham's obedience.

Yahweh promises Isaac land, presence, blessing, innumerable offspring, and blessing for all nations, explicitly connecting this to the oath sworn to Abraham.
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Genesis Footnotes / Chapter 25 / Footnotes / Chapter 26; lines 1593-1667 confidence: high

Abimelech, Ahuzzath, and Phicol come from Gerar; they seek an oath and covenant because they see Yahweh is with Isaac; Isaac makes a feast, they eat and drink, swear an oath in the morning, and depart in peace.

Abimelech's delegation asks for an oath and covenant after conflict; Isaac makes a feast, they eat and drink, swear to one another, and depart in peace.
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Genesis Footnotes / Chapter 31 / Footnotes / Chapter 32; lines 2094-2164 confidence: medium

Jacob prays to the God of Abraham and Isaac, recalls the command to return and the promise of good, asks deliverance from Esau, and repeats the promise of offspring like the sand of the sea.

Jacob invokes the God of Abraham and Isaac and recalls a promise to make his offspring as the sand of the sea.
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Genesis Footnotes / Chapter 34 / Footnotes / Chapter 35; lines 2282-2344 confidence: high

God appears to Jacob, blesses him, names him Israel, commands fruitfulness, promises nations, kings, and land given to Abraham and Isaac for Jacob and his offspring, then goes up from him.

God promises Jacob fruitfulness, nations, kings, and the land previously given to Abraham and Isaac, extending it to Jacob's offspring.
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Genesis Footnotes / Chapter 5 / Footnotes / Chapter 6; lines 385-433 confidence: high

Noah finds favor in Yahweh’s eyes, is righteous and blameless, walks with God, and fathers Shem, Ham, and Japheth.

Noah finds favor and is called righteous; God says he will establish his covenant with Noah before Noah enters the ship.
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Genesis Genesis 8:20-22; 9:8-17 confidence: medium

Noah built an altar to Yahweh... I establish my covenant with you, and with your offspring after you.

Candidate motif from literal passage evidence.
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Leviticus Chapter 14 / Footnotes / Chapter 15 / Chapter 16; lines 1048-1116 confidence: medium

Moses is to tell Aaron not to enter the Most Holy Place within the veil at any time, lest he die, because Yahweh appears in the cloud on the mercy seat on the ark.

The mercy seat associated with the covenant is the focal point for incense covering and blood sprinkling in the atonement rite.
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Leviticus Chapter 15 / Chapter 16 / Chapter 17 / Chapter 18; lines 1152-1212 confidence: medium

Yahweh tells Moses to speak to Israel, identifies himself as their God, commands them not to do as Egypt or Canaan do, and commands them to keep his statutes and ordinances by which a person shall live.

Yahweh identifies himself as Israel’s God, commands obedience to his statutes and ordinances, and contrasts those requirements with the practices of Egypt, Canaan, and former inhabitants.
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Leviticus Chapter 16 / Chapter 17 / Chapter 18 / Chapter 19; lines 1214-1288 confidence: medium

Yahweh speaks to Moses; Moses is to tell all Israel to be holy because Yahweh is holy; commands include respecting parents, keeping Sabbaths, and avoiding idols or molten gods.

Yahweh addresses Israel as a commanded holy community, repeatedly identifies himself as their God, grounds obligation in deliverance from Egypt, and commands observance of statutes and ordinances.
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Leviticus Chapter 20 / Footnotes / Chapter 21 / Chapter 22; lines 1407-1473 confidence: medium

Yahweh commands Israel to keep his commandments, not profane his holy name, and recognize him as the one who makes Israel holy and brought them out of Egypt to be their God.

The closing commands link obedience, holiness, and Yahweh’s identity as the one who brought Israel out of Egypt to be their God.
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Leviticus Chapter 22 / Chapter 23 / Footnotes / Chapter 24; lines 1565-1621 confidence: high

Fine flour is baked into twelve cakes, arranged in two rows on the pure gold table, supplied with frankincense, renewed each Sabbath as an everlasting covenant, and eaten by Aaron and his sons in a holy place.

Twelve cakes with frankincense are set before Yahweh every Sabbath as a memorial, an offering made by fire, and an everlasting covenant on behalf of Israel.
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Leviticus Chapter 22 / Chapter 23 / Footnotes / Chapter 24; lines 1565-1621 confidence: medium

Yahweh commands that the man who cursed be taken outside the camp, that hearers lay hands on his head, and that the congregation stone him; blasphemy of Yahweh's name receives death for foreigner and native-born alike.

The passage repeatedly includes the foreigner and native-born under the same penalty for blasphemy and concludes with one kind of law for both because Yahweh is their God.
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Leviticus Chapter 24 / Footnotes / Chapter 25 / Chapter 26; lines 1739-1823 confidence: high

If the people walk in Yahweh's statutes and keep his commandments, he will give rains in season, the land and trees will yield, harvests will overlap, and the people will eat fully and dwell safely.

The passage frames obedience and disobedience in relation to Yahweh's commandments and covenant, promising rain, peace, abundance, and presence for obedience, and escalating punishments for covenant-breaking, followed by remembrance of ancestral covenants.
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Leviticus Chapter 24 / Footnotes / Chapter 25 / Chapter 26; lines 1739-1823 confidence: high

Yahweh promises fruitfulness, multiplication, covenant establishment, old and new food supplies, his tent among them, walking among them, a God-people relationship, and recalls bringing them from Egypt and breaking the yoke.

Yahweh says he will set his tent among the people, walk among them, be their God, and make them his people.
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Leviticus Chapter 24 / Footnotes / Chapter 25 / Chapter 26; lines 1739-1823 confidence: medium

Those left in enemies' lands receive faintness of heart, flee from the sound of a driven leaf, stumble though no one pursues, have no power before enemies, perish among nations, and pine away in their own and their fathers' iniquities.

After exile and pining away, the passage describes confession, humbling of the heart, acceptance of punishment, and Yahweh remembering the covenants with Jacob, Isaac, Abraham, and the land.
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Leviticus Chapter 24 / Footnotes / Chapter 25 / Chapter 26; lines 1825-1831 confidence: high

When the people are in enemies' land, Yahweh will not reject, abhor, utterly destroy, or break covenant with them, because he is their God.

Yahweh says he will not break the covenant, will remember the ancestral covenant, and remains the people's God.
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Leviticus Chapter 24 / Footnotes / Chapter 25 / Chapter 26; lines 1825-1831 confidence: medium

Yahweh will remember the covenant of the ancestors, whom he brought out of Egypt in the sight of the nations so that he might be their God.

Yahweh remembers the ancestors' covenant and recalls bringing them out of Egypt so that he might be their God.
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Leviticus Chapter 9 / Chapter 10 / Footnotes / Chapter 11; lines 611-707 confidence: medium

Creeping things are not to be eaten; Israel must not defile itself with them. “Sanctify yourselves therefore, and be holy; for I am holy.” Yahweh says he brought Israel up from Egypt to be its God.

Israel is commanded not to defile itself with creeping things and to be holy because Yahweh is holy and brought Israel up from Egypt to be its God.
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Leviticus Footnotes / Chapter 21 / Chapter 22 / Chapter 23; lines 1555-1563 confidence: medium

The feast to Yahweh is to last seven days each year, remain a statute forever through generations, and be kept in the seventh month.

The feast is called a statute forever throughout generations and is directed toward Yahweh.
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Leviticus Footnotes / Chapter 24 / Footnotes / Chapter 25; lines 1623-1709 confidence: high

Yahweh speaks to Moses on Mount Sinai and tells him to speak to Israel; when they enter the land Yahweh gives, the land shall keep a Sabbath to Yahweh.

Yahweh speaks binding statutes, gives Canaan, claims the land as his, commands Israel's conduct, and identifies himself as the God who brought them out of Egypt.
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Leviticus Footnotes / Chapter 24 / Footnotes / Chapter 25; lines 1711-1737 confidence: medium

Israelites are Yahweh’s servants brought out of Egypt; they must not be sold as slaves, and harsh rule is forbidden with fear of God invoked.

The passage grounds social restrictions in Yahweh’s claim that Israel are his servants whom he brought out of Egypt.
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Leviticus Footnotes / Chapter 25 / Chapter 26 / Chapter 27; lines 1833-1901 confidence: low

Yahweh speaks to Moses for Israel; persons vowed to Yahweh receive set valuations by age and sex, with priestly adjustment for poverty.

The passage frames the laws as commandments Yahweh commanded Moses for Israel on Mount Sinai.
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Leviticus Leviticus / Chapter 1 / Footnotes / Chapter 2; lines 106-142 confidence: high

No meal offering to Yahweh is to be made with yeast, and no yeast or honey is to be burned as a fire offering; first-fruits offerings are treated differently; every meal offering must include salt, called the salt of the covenant of God.

The passage requires salt with every meal offering and explicitly calls it the salt of the covenant of God.
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Numbers Chapter 12 / Chapter 13 / Footnotes / Chapter 14; lines 1141-1228 confidence: medium

The congregation weeps, murmurs against Moses and Aaron, wishes for death in Egypt or the wilderness, fears capture or death of wives and little ones, and proposes choosing a leader to return to Egypt.

The congregation rejects the land, proposes return to Egypt, and is described as rebelling against Yahweh despite the land promise sworn to the fathers.
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Numbers Chapter 12 / Chapter 13 / Footnotes / Chapter 14; lines 1141-1228 confidence: high

Yahweh says Caleb had another spirit and followed fully, so Caleb will be brought into the land and his offspring will possess it; Israel is told to turn into the wilderness by the Red Sea because Amalekite and Canaanite dwell in the valley.

Caleb is singled out as fully following Yahweh, Joshua and Caleb survive among the spies, and Caleb’s offspring are promised possession of the land.
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Numbers Chapter 12 / Chapter 13 / Footnotes / Chapter 14; lines 1230-1236 confidence: medium

The group presumes to go up to the top of the mountain, but the ark of Yahweh’s covenant and Moses do not depart from the camp.

When the group goes up the mountain, the ark of Yahweh’s covenant remains in the camp with Moses.
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Numbers Chapter 16 / Footnotes / Chapter 17 / Chapter 18; lines 1471-1535 confidence: high

“It is a covenant of salt forever before Yahweh”; Aaron is also told he has no land inheritance because Yahweh is his portion and inheritance.

The holy wave offerings given to Aaron and his descendants are explicitly called a covenant of salt forever before Yahweh.
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Numbers Chapter 16 / Footnotes / Chapter 17 / Chapter 18; lines 1471-1535 confidence: medium

“It is a covenant of salt forever before Yahweh”; Aaron is also told he has no land inheritance because Yahweh is his portion and inheritance.

Aaron is told he has no land inheritance because Yahweh is his portion; the Levites likewise have no land inheritance and receive tithes for their service.
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Numbers Chapter 22 / Chapter 23 / Chapter 24 / Chapter 25; lines 1926-1962 confidence: high

Yahweh says Phinehas turned wrath away and gives him “my covenant of peace” and “the covenant of an everlasting priesthood.”

Yahweh gives Phinehas a covenant of peace and an everlasting priesthood for him and his offspring.
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Numbers Chapter 30 / Chapter 31 / Footnotes / Chapter 32; lines 2442-2530 confidence: medium

Moses says that if the armed men pass over the Jordan before Yahweh until the land is subdued, they may return clear of obligation; if not, they have sinned against Yahweh and their sin will find them out.

The eastern possession is granted only if the tribes fulfill a stated obligation to cross armed before Yahweh until the land is subdued; Moses frames failure as sin against Yahweh.
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Numbers Chapter 34 / Chapter 35 / Footnotes / Chapter 36; lines 2776-2806 confidence: medium

Moses commands Israel according to Yahweh’s word and says the tribe of Joseph speaks what is right.

The commands and ordinances are attributed to Yahweh and communicated through Moses to Israel.
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Numbers Chapter 7 / Footnotes / Chapter 8 / Chapter 9; lines 837-883 confidence: medium

Yahweh tells Moses in Sinai that Israel shall keep Passover in its appointed season; Moses tells Israel, and they keep it on the fourteenth day at evening according to Yahweh’s command.

The passage states statutes and ordinances for Passover and says a clean non-traveler who fails to keep it is cut off from his people and bears his sin.
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Numbers Footnotes / Chapter 14 / Footnotes / Chapter 15; lines 1238-1324 confidence: medium

Native-born Israelites and resident foreigners are to follow the same manner of offering, with one statute, one law, and one ordinance before Yahweh throughout generations.

The text repeatedly states that the same statute, law, and ordinance applies to native-born Israelites and resident foreigners before Yahweh.
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Numbers Footnotes / Chapter 16 / Footnotes / Chapter 17; lines 1438-1469 confidence: high

The rods are to be laid in the Tent of Meeting before the covenant; Yahweh says the chosen man’s rod will bud and Israel’s murmurings will cease.

Aaron’s rod is placed before the covenant and kept there as a token against the children of rebellion.
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Numbers Footnotes / Chapter 22 / Chapter 23 / Chapter 24; lines 1874-1924 confidence: medium

Balaam sees Yahweh’s pleasure in blessing Israel, does not use divination as before, faces the wilderness, sees Israel by tribes, and the Spirit of God comes on him.

Balaam’s oracle declares that those who bless Israel are blessed and those who curse Israel are cursed, in the context of Yahweh’s favor toward blessing Israel.
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Numbers Footnotes / Chapter 8 / Chapter 9 / Chapter 10; lines 885-957 confidence: medium

On a dated occasion the cloud lifts from the tabernacle of the covenant; Israel journeys from Sinai toward Paran according to Yahweh’s command by Moses.

The tabernacle is called the tabernacle of the covenant, and the ark of Yahweh’s covenant goes before Israel to seek a resting place.
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jewish pseudepigrapha

The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2450-2585 confidence: high

The Head of Days repents of destroying all earth-dwellers, swears by his great name not to do so to all again, and sets a sign in heaven as a perpetual pledge of good faith.

The Head of Days swears by his great name and sets a sign in heaven as a perpetual pledge of good faith between himself and earth-dwellers.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 2587-2659 confidence: high

Michael says the day of mercy has lasted; the Lord of Spirits has prepared a day of power, punishment, and judgment for rejecters of righteous law and judgment; it is a covenant for the elect and an inquisition for sinners.

Michael states that the prepared day is for the elect a covenant and for sinners an inquisition.
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The Book of Enoch WITH AN INTRODUCTION BY THE / REV. W. O. E. OESTERLEY, D.D. / INTRODUCTION / CHAPTERS; lines 3118-3263 confidence: medium

Through the oath the sea is created, with sand set as its foundation or boundary so it does not pass beyond it.

The passage repeatedly says the oath governs the sea, depths, celestial bodies, and preserved paths.
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The Book of Jubilees, or, The Little Genesis CHAPTER I. 27-29 9 / CHAPTER II. 1-2 II / CHAPTER II. 2-4 13 / CHAPTER II. 5-11 15; lines 4923-5089 confidence: medium

“He gave us a great sign, the Sabbath day,” with instruction to work six days and keep Sabbath on the seventh day from all work.

God gives the Sabbath as a great sign and commands six days of work followed by seventh-day cessation from work.
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 1-2 II / CHAPTER II. 2-4 13 / CHAPTER II. 5-11 15 / CHAPTER II. 12-23 17; lines 5092-5239 confidence: high

“I will separate unto Myself a people from among all the peoples... they will be My people and I shall be their God.”

The passage joins divine election, sanctification, the formula of God and people, and Sabbath as a sign for the selected people.
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 2-4 13 / CHAPTER II. 5-11 15 / CHAPTER II. 12-23 17 / CHAPTER II. 24-29 19; lines 5294-5488 confidence: medium

The children of Israel are commanded to keep the Sabbath holy, avoid work and defilement, and observe it through their generations; profanation and work bring death and threaten being rooted out of the land.

The Sabbath is commanded specifically to the children of Israel for their generations, and the passage distinguishes Israel from all peoples and nations in relation to Sabbath sanctification.
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21 / CHAPTER III. 5-9 / CHAPTER III. 10-16 25; lines 5850-5990 confidence: medium

The text says a law and testimony was written down for Israel to observe, including restrictions on hallowed things and sanctuary entry until the specified days are completed.

The passage calls the rule a law and testimony written down for Israel to observe all the days.
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 5-11 15 / CHAPTER II. 12-23 17 / CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21; lines 5491-5655 confidence: medium

“Israel alone” is permitted “to eat and drink and to keep Sabbath”; the Creator blesses and sanctifies the day, and the law and testimony are given to Israel forever.

The passage presents Sabbath as a blessed and sanctified day reserved for Israel and as an enduring law and testimony for Israel’s generations.
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The Book of Jubilees, or, The Little Genesis CHAPTER II. 5-11 15 / CHAPTER II. 12-23 17 / CHAPTER II. 24-29 19 / CHAPTERS II. 309-111 4 21; lines 5491-5655 confidence: medium

Adam is said to be created in the first week, the rib/wife shown in the second week, and this timing is connected with a commandment about defilement.

The passage links Adam’s creation in the first week and the woman’s presentation in the second week to a commandment about defilement; the supplied note relates this to Levitical purification law.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31; lines 6397-6565 confidence: high

“Cursed is he who smites his neighbour treacherously” and the witness who has seen and not declared is also accursed.

The curse is written on heavenly tables and includes communal assent by witnesses plus condemnation for failure to declare what was seen.
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The Book of Jubilees, or, The Little Genesis CHAPTER III. 10-16 25 / CHAPTER III. 17-29 27 / CHAPTER III. 30-35 29 / CHAPTER IV. 1-9 31; lines 6397-6565 confidence: medium

Enos begins to call on the name of the Lord on the earth.

Enos begins to call on the name of the Lord on the earth.
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The Book of Jubilees, or, The Little Genesis CHAPTER IV. 27-31 41 / CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47; lines 7974-8145 confidence: medium

The heading names Noah's sacrifice, God's covenant with Noah, a prohibition on eating blood, Moses being bidden to renew that law, a bow in the clouds as a sign, and the Feast of Weeks.

The adjacent section heading explicitly names God's covenant with Noah and a bow set in the clouds for a sign.
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The Book of Jubilees, or, The Little Genesis CHAPTER IX. 4-14 77 / CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83 / CHAPTER X. 26-36 85; lines 11456-11602 confidence: medium

Ham, Cush, and Mizraim warn Canaan that he has settled in land not his by lot, that it belongs to Shem, and that he and his sons will be cursed under an oath made before the holy judge and Noah.

Canaan settles in land not allotted to him, is told it belongs to Shem, and is warned under an oath-bound curse.
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The Book of Jubilees, or, The Little Genesis CHAPTER IX. 4-14 77 / CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83 / CHAPTER X. 26-36 85; lines 11456-11602 confidence: medium

Ham, Cush, and Mizraim warn Canaan that he has settled in land not his by lot, that it belongs to Shem, and that he and his sons will be cursed under an oath made before the holy judge and Noah.

The curse is said to have been bound by oath in the presence of the holy judge and Noah, and it is applied to Canaan's settlement.
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The Book of Jubilees, or, The Little Genesis CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51; lines 8332-8496 confidence: high

The Lord speaks to the addressee about making a covenant with the children of Israel in this month upon the mountain, with an oath, and sprinkling blood because of the covenant words.

The passage repeatedly describes divine covenants with Israel and Noah, an eternal covenant sign, and annual covenant renewal.
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The Book of Jubilees, or, The Little Genesis CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51; lines 8332-8496 confidence: high

The Feast of Weeks is ordained and written on the heavenly tables to be celebrated in this month once each year to renew the covenant.

The Feast of Weeks is ordained once each year in this month to renew the covenant, with a history of observance and neglect.
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The Book of Jubilees, or, The Little Genesis CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51; lines 8332-8496 confidence: medium

The passage prohibits eating blood of beasts, birds, and cattle; says the eater and his seed shall be rooted out; describes the law as perpetual; and commands blood supplication before the altar morning and evening for forgiveness.

Eating blood is prohibited perpetually; the eater and his seed are to be rooted out of the land, and abandonment of the festival is linked with eating blood.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 32-36 57 / CHAPTER VII. 6-21 61 / CHAPTER VII. 22-31 63 / CHAPTER VII. 32-39 65; lines 9589-9763 confidence: medium

"in the fifth year make ye the release" in righteousness and uprightness, and "all that you plant will prosper."

The passage commands a release in righteousness and uprightness and links it with prosperous planting; the editorial note suggests a seventh-year land-rest reading.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 32-36 57 / CHAPTER VII. 6-21 61 / CHAPTER VII. 22-31 63 / CHAPTER VII. 32-39 65; lines 9589-9763 confidence: high

Enoch commands Methuselah; Methuselah commands Lamech; Lamech commands the first-person speaker all the things commanded by his fathers.

Commands are transmitted through a line of fathers and sons from Enoch to later descendants.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57; lines 8942-9123 confidence: high

A 364-day year is said to constitute a complete year, preserving days and feasts without disturbance.

The passage treats the 364-day calendar as commanded, tied to covenant feasts, and necessary for preserving sabbaths, feasts, and jubilees.
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The Book of Jubilees, or, The Little Genesis CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55 / CHAPTER VI. 32-36 57; lines 8942-9123 confidence: medium

The heavenly tables are cited so that the people do not forget the feasts of the covenant or walk according to the feasts of the Gentiles in error and ignorance.

The passage contrasts feasts of the covenant with feasts of the Gentiles and contrasts holy and unclean days.
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The Book of Jubilees, or, The Little Genesis CHAPTER VII. 6-21 61 / CHAPTER VII. 22-31 63 / CHAPTER VII. 32-39 65 / CHAPTER VIII. 1-7; lines 9766-9950 confidence: medium

Noah calls his sons and their children near and divides the earth into lots.

Noah calls his sons and their children and divides the earth into lots according to inheritance; the nearby note in the provided text characterizes this as an ancestral compact accepted by succeeding generations.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 20-25 73 / CHAPTER IX. 4-14 77 / CHAPTER X. 6-17 81 / CHAPTER X. 18-25 83; lines 11418-11453 confidence: medium

The Epiphanius citation says God gave time for repentance and return of Shem’s inheritance; the offenders did not repent, and God later avenged the oath transgression.

The seizure is connected with a transgression of an oath and refusal to return an inheritance.
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The Book of Jubilees, or, The Little Genesis CHAPTER VIII. 8-12 / CHAPTER VIII. 13-19 71 / CHAPTER VIII. 20-25 73 / CHAPTER IX. 4-14 77; lines 10740-10921 confidence: high

The sons of Noah divide portions to their sons before Noah, who binds them by oath and curses anyone who seeks to seize a portion not allotted by lot.

Noah binds descendants by oath and invokes a curse on anyone who seizes another allotted portion.
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The Book of Jubilees, or, The Little Genesis CHAPTER X. 26-36 85 / CHAPTER XI. 1-10 87 / CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95; lines 12277-12432 confidence: high

After Abram’s prayer, the word of the Lord is sent through the narrating angel, commanding him to leave country, kindred, and father’s house for a shown land, and promising nationhood, blessing, a great name, and divine relationship with his seed.

The divine message promises Abram a great nation, a great name, blessing for the earth’s families, reciprocal blessing and curse, and divine relationship with Abram’s seed.
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The Book of Jubilees, or, The Little Genesis CHAPTER XI. 1-10 87 / CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97; lines 12435-12568 confidence: high

“To thee and to thy seed will I give this land.”

The Lord says the land will be given to Abram and to his seed.
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The Book of Jubilees, or, The Little Genesis CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99 / CHAPTER XIII. 21-29; lines 12729-12884 confidence: medium

In the fourth year of the week, on the new moon of the third month, the word of the Lord comes to Abram in a dream saying not to fear, because the Lord is his defender and his reward will be very great.

The Lord addresses childless Abram, rejects Eliezer as heir, promises a bodily heir, and compares Abram's seed to the stars.
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The Book of Jubilees, or, The Little Genesis CHAPTER XII. 3-14 93 / CHAPTER XII. 15-25 95 / CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99; lines 12571-12726 confidence: high

The Lord tells Abram to lift his eyes in the four directions and promises all the land he sees to Abram and his seed forever; Abram’s seed will be beyond numbering, and Abram is commanded to walk through the land.

The Lord promises all the land Abram sees to Abram and his seed forever, and compares Abram’s seed to unnumbered sand or dust.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107; lines 13235-13394 confidence: high

The Lord appears to Abram and says: “I am God Almighty; approve thyself before Me and be thou perfect. And I will make My covenant between Me and thee, and I will multiply thee exceedingly.”

The Lord appears to Abram, promises multiplication, establishes an eternal covenant with him and his seed, and promises to be their God.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107; lines 13235-13394 confidence: medium

God says Abram will be father of many nations, changes his name permanently to Abraham, and promises to make him great, into nations, with kings coming forth from him.

God changes Abram’s name to Abraham in the context of making him father of many nations.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107; lines 13235-13394 confidence: high

God says Abram will be father of many nations, changes his name permanently to Abraham, and promises to make him great, into nations, with kings coming forth from him.

God says Abraham will become nations and that kings will come forth from him.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107; lines 13235-13394 confidence: high

The Lord commands Abraham and his seed to keep the covenant by circumcising every male and circumcising their foreskins as a token of an eternal covenant.

Circumcision of every male is commanded as a token of the eternal covenant, and the covenant is said to be in the flesh.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107; lines 13235-13394 confidence: medium

An uncircumcised male not circumcised in the flesh of his foreskin on the eighth day is to be cut off from his people.

The uncircumcised male not circumcised on the eighth day is said to be cut off from his people.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIII. 4-20 99 / CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105; lines 13066-13207 confidence: high

A covenant was made with Abram on that day, as with Noah in the same month; Abram renewed the festival and ordinance for himself forever.

The passage says a covenant was made with Abram according as the speakers had covenanted with Noah, and Abram renewed a festival ordinance for himself forever.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109; lines 13397-13555 confidence: high

Abraham falls on his face, rejoices, questions the birth because of the parents’ ages, asks for Ishmael, and is told Sarah will bear Isaac with whom God will establish an everlasting covenant.

God states that the everlasting covenant will be established with Isaac and his seed, while the eighth-day law is also described as an eternal ordinance.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIV. 1-14 103 / CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109; lines 13397-13555 confidence: high

The law is for all generations forever, allows no omission from the eight days, is written on heavenly tables, and excludes the male not circumcised on the eighth day from the children of the covenant.

Eighth-day circumcision is made the sign of belonging to the Lord; the uncircumcised male is assigned to the children of destruction and said to be destined to be destroyed and slain.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIX. 11-22 127 / CHAPTER XX. 5-13 131 / CHAPTER XXI. 1-8 133 / CHAPTER XXI. 9-19 135; lines 15432-15634 confidence: medium

The son is told to observe the ordinance and do God’s will; blessings are pronounced on his deeds, righteous plant, name, seed, and role as a blessing on all the earth.

The speaker’s instruction culminates in blessing for the son’s deeds, descendants, name, and seed, linked with obedience to the ordinance of the Most High God.
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The Book of Jubilees, or, The Little Genesis CHAPTER XIX. 11-22 127 / CHAPTER XX. 5-13 131 / CHAPTER XXI. 1-8 133 / CHAPTER XXI. 9-19 135; lines 15637-15688 confidence: medium

Abraham prays for God's mercy and peace on himself and on his descendants so that they may be a chosen nation and inheritance from among all nations for all generations.

Abraham prays that the seed of his sons may be a chosen nation and an inheritance among all nations for all generations.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLI. 1-15 229 / CHAPTER XLI. 16-28 231 / CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237; lines 22904-22998 confidence: high

The Lord appears, calls “Jacob, Jacob,” identifies himself as the God of Abraham and Isaac, and says, “fear not to go down into Egypt, for I will there make of thee a great nation.”

The Lord appears to Jacob, identifies himself as the God of Abraham and Isaac, commands him not to fear going down into Egypt, and promises to make him a great nation there.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLII. 1-15 233 / CHAPTER XLIII. 7-24 237 / CHAPTER XLIV. 1-12 239 / CHAPTER XLIV. 13-34 241; lines 23157-23248 confidence: medium

Jacob says, “Now let me die since I have seen thee,” blesses the Lord God of Israel, speaks of divine mercy and grace, and says the vision at Bethel is true.

Jacob blesses the God of Abraham and Isaac for mercy and grace, and later blesses the Creator for preserving him and his twelve sons.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLIV. 1-12 239 / CHAPTER XLIV. 13-34 241 / CHAPTER XLV. 1-12 243 / CHAPTERS XLV. 13-XLVI. 6; lines 23382-23544 confidence: medium

Joseph commands Israel before death to carry his bones when they go forth from Egypt and makes them swear because he knows Egyptians will not bring and bury him in Canaan.

Joseph commands Israel before his death to carry his bones when they go out from Egypt and makes them swear concerning those bones.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLVIII. 2-13 251 / CHAPTERS XLVIII. 14-XLIX. 5 253 / CHAPTER XLIX. 6-13 255 / CHAPTER XLIX. 14-22 257; lines 24253-24397 confidence: medium

Moses is told to command Israel to observe Passover yearly, keep the festival of unleavened bread for seven days, and bring daily oblations during those seven days of joy before the Lord.

The passage organizes worship by recurring Passover, seven days of unleavened bread, Sabbaths, land Sabbaths, and jubilee cycles.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLVIII. 2-13 251 / CHAPTERS XLVIII. 14-XLIX. 5 253 / CHAPTER XLIX. 6-13 255 / CHAPTER XLIX. 14-22 257; lines 24253-24397 confidence: medium

The days of the Sabbaths, land Sabbaths, and jubilee years are made known; forty-nine jubilees plus one week and two years have elapsed since Adam, with forty years remaining before entry into Canaan across the Jordan.

The land is said to keep its Sabbaths, Israel will know the jubilee year, and the land will eventually be clean and secure.
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The Book of Jubilees, or, The Little Genesis CHAPTER XLVIII. 2-13 251 / CHAPTERS XLVIII. 14-XLIX. 5 253 / CHAPTER XLIX. 6-13 255 / CHAPTER XLIX. 14-22 257; lines 24399-24551 confidence: medium

No work is to be done on the Sabbath except what was prepared on the sixth day for eating, drinking, resting, keeping Sabbath, and blessing the Lord.

The Sabbath is presented as a divine gift to Israel, a festival and holy day for all Israel forever, with binding rules of observance.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113; lines 13720-13864 confidence: high

Sons of Beliar leave sons uncircumcised; the Lord’s wrath comes against Israel for forsaking the covenant, turning aside from the word, and failing to observe the law.

The passage ties uncircumcision and failure to observe the covenantal ordinance to great wrath, removal, and lack of pardon.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S; lines 13867-14037 confidence: high

Abraham circumcises Isaac on the eighth day; Isaac is described as first circumcised according to the covenant ordained forever.

Isaac is circumcised on the eighth day and explicitly described as the first circumcised according to the covenant ordained forever.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S; lines 13867-14037 confidence: high

The seed of Abraham's sons will be reckoned with the Gentiles, while one holy seed from Isaac's sons will not be reckoned among the Gentiles.

The announced holy seed from Isaac is separated from the Gentiles and described as the portion of the Most High, God's possession, a kingdom and priests, and a holy nation.
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The Book of Jubilees, or, The Little Genesis CHAPTER XV. 20-31 III / CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S / CHAPTER XVI. 19-26 117; lines 14039-14195 confidence: high

The speaker blesses Abraham and his seed because he kept the feast according to the heavenly tables; the feast of tabernacles is ordained for Israel forever, seven days in the seventh month.

The feast is tied to Abraham's seed and ordained on the heavenly tables for Israel forever throughout their generations.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVI. 19-26 117 / CHAPTERS XVI. 27-XVII. 8 110 / CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123; lines 14460-14610 confidence: high

The Lord swears by himself: because Abraham has not withheld his beloved son, he will bless him, multiply his seed like stars and sand, give inheritance over enemies' cities, bless all nations through his seed, and has shown Abraham faithful.

The Lord swears by himself, blesses Abraham, multiplies his seed, and promises blessing for all nations through that seed.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127; lines 14772-14955 confidence: high

Esau is described as a field-man, hunter, and learner of war with fierce deeds; Abraham loves Jacob, Isaac loves Esau, and Abraham recognizes Jacob as the line of his name and seed.

Jacob and Esau are contrasted as brothers with divided parental love; Abraham identifies Jacob as the line of his name, blessing, and divine election.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127; lines 14772-14955 confidence: high

Abraham compares Jacob’s seed to the sand of the earth, assigns Abraham’s blessings and ancestral name to Jacob’s seed, names earlier patriarchs, and speaks of foundations of heaven, strengthening earth, and renewing luminaries.

Abraham states that his blessings and ancestral name belong to Jacob and his seed, which will be as unnumberable as the sand of the earth.
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The Book of Jubilees, or, The Little Genesis CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127; lines 14772-14955 confidence: high

In the forty-second jubilee Abraham calls Ishmael and his sons, Isaac and his sons, and Keturah’s sons and descendants, commanding them to observe the Lord’s way, practice righteousness, love neighbors, circumcise sons according to the covenant, and avoid deviation, fornication, and uncleanness.

Abraham commands descendants to circumcise sons according to the covenant, keep the Lord’s paths, avoid fornication and uncleanness, and avoid Canaanite wives.
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The Book of Jubilees, or, The Little Genesis CHAPTER XX. 5-13 131 / CHAPTER XXI. 1-8 133 / CHAPTER XXI. 9-19 135 / CHAPTER XXII. 3-14 139; lines 15691-15878 confidence: high

The speaker asks that God give Jacob a seed of righteousness and sanctify some of Jacob’s sons in the whole earth.

The passage asks God to choose Jacob and his seed, renew His covenant with them, and make them a nation for God’s inheritance.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXI. 1-8 133 / CHAPTER XXI. 9-19 135 / CHAPTER XXII. 3-14 139 / CHAPTER XXII. 15-21 141; lines 15881-16057 confidence: medium

Abraham addresses Jacob and prays that the Most High God and God of heaven will help, bless, and remove him from uncleanness and error.

Abraham blesses Jacob, gives him the house and name of Abraham, and says Jacob’s seed and name will stand through all generations.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXI. 9-19 135 / CHAPTER XXII. 3-14 139 / CHAPTER XXII. 15-21 141 / CHAPTER XXII. 22-30 143; lines 16060-16203 confidence: high

Abraham blesses “The Most High God, the God of all, and Creator of all,” recalling being brought from Ur to inherit the land and establish “a holy seed.”

Abraham’s blessing explicitly asks that covenant and grace be renewed with Jacob and his seed, along with preservation and sanctification as a nation for divine inheritance.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXII. 15-21 141 / CHAPTER XXII. 22-30 143 / CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147; lines 16370-16545 confidence: high

The passage speaks of 'forsaking the covenant' made by the Lord and observing commandments, ordinances, and laws without turning right or left.

The passage centers the crisis on abandoning the covenant, commandments, ordinances, laws, feasts, months, Sabbaths, jubilees, and judgments.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXII. 22-30 143 / CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27; lines 16548-16760 confidence: high

The children begin to study the laws, seek the commandments, and return to the path of righteousness.

Children study the laws, seek the commandments, and return to the path of righteousness before the described increase of days and blessings.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXII. 22-30 143 / CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27; lines 16548-16760 confidence: high

Human days increase until they draw near to one thousand years and beyond; there is no old man or one unsatisfied with his days, for all are as children and youths.

The passage describes lifespans approaching a thousand years, satisfied days, peace, joy, blessing, healing, and divine healing of servants.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 1-12 145 / CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV.; lines 16763-16908 confidence: high

During famine, Isaac goes toward Egypt and to Abimelech at Gerar; the Lord appears and commands him not to go into Egypt but to dwell where instructed, promising presence and blessing.

The Lord renews to Isaac the oath sworn to Abraham, promising land, seed, multiplication, and blessing for nations.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV. / CHAPTER XXIV. 3-20 153; lines 16911-17061 confidence: high

The divine speech refers to ordinances and covenant and commands obedience to the divine voice and dwelling in the land.

The passage begins with reference to divine covenant and obedience, and later explains the Well of the Oath through Isaac’s sworn agreement with Abimelech, Ahuzzath, and Phicol.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 13-20 147 / CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV. / CHAPTER XXIV. 3-20 153; lines 16911-17061 confidence: high

Isaac goes to the Well of the Oath; the Lord appears at night on the new moon, promises presence, blessing, and multiplied seed for Abraham’s sake; Isaac builds Abraham’s altar and offers sacrifice.

The Lord appears to Isaac, tells him not to fear, promises to be with him, blesses him, and promises multiplied seed for Abraham’s sake.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIII. 21-27 / CHAPTERS XXIII. 28-XXIV. / CHAPTER XXIV. 3-20 153 / CHAPTER XXIV. 21-30 155; lines 17064-17210 confidence: medium

The heading says Rebecca admonishes Jacob not to marry a Canaanite woman, that Jacob promises to marry a daughter of Laban despite Esau's urging, and that Rebecca blesses Jacob; it cites Genesis 28:1-4.

Rebecca warns Jacob not to take a wife from the daughters of Canaan and cites Esau's Canaanite wives as the reason for grief.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163; lines 17612-17751 confidence: high

Isaac's blessing says: 'Be lord over thy brethren,' invokes blessings the Lord gave Isaac and Abraham, extends them to Jacob's seed for ever, and says the curser will be cursed and the blesser blessed.

The blessing invokes the Lord's blessing of Isaac and Abraham and transfers it to Jacob and his seed for ever, while also giving him lordship over brethren.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163; lines 17612-17751 confidence: high

Isaac's blessing says: 'Be lord over thy brethren,' invokes blessings the Lord gave Isaac and Abraham, extends them to Jacob's seed for ever, and says the curser will be cursed and the blesser blessed.

The blessing says, 'Cursed be he that curseth thee, And blessed be he that blesseth thee.'
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 3-20 153 / CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21; lines 17332-17526 confidence: high

The blessing prays that the sons become numerous beyond the stars and more than the sand of the sea, and that the goodly land promised to Abraham and his seed be held forever.

The blessing links multiplication of descendants, the land promised to Abraham and his seed, enduring possession, divine presence, and sanctuary building.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIV. 3-20 153 / CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21; lines 17332-17526 confidence: medium

Rebecca pronounces that the one who blesses Jacob be blessed and the one who falsely curses him be cursed; she kisses him, invokes the Lord of the world’s love, and ceases blessing.

The speech declares blessing on those who bless Jacob and a curse on those who falsely curse him.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXIX. 8-16 177 / CHAPTER XXX. 5-14 181 / CHAPTER XXX. 15-23 183 / CHAPTERS XXX. 24-XXXI. 8 185; lines 19309-19498 confidence: medium

Rebecca blesses Jacob’s sons: “In you shall the seed of Abraham become illustrious, and ye will prove a blessing on the earth.”

Rebecca blesses Levi and Judah by linking them to the seed of Abraham and blessing on earth; Isaac’s later blessing also assigns blessing to Levi’s descendants and the beloved seed.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165 / CHAPTER XXVII. 7-24 167; lines 17881-17972 confidence: high

The Lord identifies himself as the God of Abraham and Isaac and promises Jacob the land, numerous seed, blessing for all families of nations through him and his seed, divine presence, protection wherever he goes, and return to the land in peace.

The Lord promises Jacob the land, numerous seed, blessing for nations through him and his seed, continued presence, protection, and return to the land.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVII. 7-24 167 / CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173; lines 18378-18506 confidence: low

The heading announces Jacob's secret departure, Laban's pursuit, and a covenant of Jacob and Laban.

The passage includes a heading that announces a covenant of Jacob and Laban in the following section.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175 / CHAPTER XXIX. 8-16 177 / CHAPTER XXX. 5-14 181; lines 19004-19174 confidence: medium

The text states that the offender is to die or be rooted out for defiling his daughter and giving seed to Moloch, and commands Moses to forbid Israel from giving daughters to Gentiles or taking Gentile daughters for sons.

The passage frames marriage with Gentiles as a reproach and impurity for Israel, grounded in Law and the boundary marker of circumcision.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXX. 15-23 183 / CHAPTERS XXX. 24-XXXI. 8 185 / CHAPTER XXXI. 17-26 189 / CHAPTER XXXII. 4-15 193; lines 19923-20008 confidence: medium

The second tithe is ordained on heavenly tables as an annual law for eating before the Lord in the chosen place; seasonal produce must not be left to the next year; old leftovers are polluted and burned; oxen and sheep tithes are holy to the Lord and belong to his priests.

The second tithe is presented as a perpetual law ordained and engraven on heavenly tables, involving sacred eating before the Lord and priestly portions.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXX. 15-23 183 / CHAPTERS XXX. 24-XXXI. 8 185 / CHAPTER XXXI. 17-26 189 / CHAPTER XXXII. 4-15 193; lines 19923-20008 confidence: high

The Lord appears by night, blesses Jacob, renames him Israel, identifies himself as creator of heaven and earth, promises multiplication, kings, rule or judgment, and inheritance of the earth, then ascends into heaven while Jacob watches.

The Lord renames Jacob Israel and promises multiplication, kings from him, rule or judgment, and inheritance of the earth for his seed.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXII. 4-15 193 / CHAPTER XXXII. 16-28 195 / CHAPTERS XXXII. 29-XXXIII. 7 197 / CHAPTER XXXIII. 8-22 199; lines 20304-20442 confidence: high

A male figure has lain with his father’s concubine, who has Jacob as living husband; the law is revealed in Moses’ days, has no atonement, and Moses is told to write it for Israel; God is judge and accepts no persons or gifts.

The passage presents the law as everlasting, commands Moses to write and tell Israel the covenant words, and describes Israel as holy and God’s possession.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXII. 4-15 193 / CHAPTER XXXII. 16-28 195 / CHAPTERS XXXII. 29-XXXIII. 7 197 / CHAPTER XXXIII. 8-22 199; lines 20304-20442 confidence: medium

Jacob and all his sons dwell in Abraham’s house near Isaac and Rebecca; Jacob’s children are listed by maternal groups; they bow before Isaac and Rebecca, who bless them, and Isaac rejoices.

Jacob and his children bow before Isaac and Rebecca, receive blessing, and Isaac rejoices at seeing Jacob’s sons.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXII. 4-15 193 / CHAPTER XXXII. 16-28 195 / CHAPTERS XXXII. 29-XXXIII. 7 197 / CHAPTER XXXIII. 8-22 199; lines 20304-20442 confidence: medium

Moses is to tell Israel the covenant words; offenders are called unclean and abominable, while Israel is described as holy, inherited, priestly, royal, and God’s possession.

Israel is called a holy nation, a nation of inheritance, and a priestly and royal nation for God’s possession.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213; lines 21281-21432 confidence: medium

Isaac says a blessing should rest on his sons and their seed, expresses relief about the birthright, and invokes the Most High God to bless the righteous man and his seed forever.

Isaac blesses his sons and their seed and invokes divine blessing on the righteous man and his seed forever.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209; lines 21108-21239 confidence: high

Isaac commands righteousness and uprightness so the Lord may bring what he promised Abraham and his seed; he also commands the brothers to love one another as their own souls and seek one another's benefit.

Isaac connects righteous conduct with what the Lord said he would do for Abraham and his seed, including multiplication as stars and establishment as a plant of righteousness.
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The Book of Jubilees, or, The Little Genesis CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209; lines 21108-21239 confidence: medium

Isaac commands rejection of idols, remembrance of the Lord God of Abraham, and speaks of seed multiplied as the stars of heaven and established as the plant of righteousness.

Isaac commands his sons to reject and hate idols, describes idols as deceptive, and tells them to remember the Lord God of Abraham whom he served.
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The Book of Jubilees, or, The Little Genesis CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49; lines 8148-8329 confidence: high

The Lord smells the savour and makes a covenant that there should not be “any more a flood to destroy the earth,” with seed-time, harvest, seasons, and day and night not ceasing.

The Lord makes a covenant that there will not again be a flood to destroy the earth, and Noah and his sons later swear the covenantal blood prohibition.
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The Book of Jubilees, or, The Little Genesis CHAPTERS IV. 32-V. 4 43 / CHAPTER V. 5-17 45 / CHAPTER V. 18-28 47 / CHAPTERS V. 29-VI. 4 49; lines 8148-8329 confidence: high

The Lord forbids eating flesh with its blood, says life is in the blood, requires human blood at the hand of man or beast, and declares that the shedder of human blood shall have his blood shed because man was made in God's image.

The Lord forbids eating flesh with blood because the life of flesh is in blood, and Noah and his sons swear to this prohibition.
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The Book of Jubilees, or, The Little Genesis CHAPTERS V. 29-VI. 4 49 / CHAPTER VI. 5-16 51 / CHAPTER VI. 17-23 53 / CHAPTER VI. 24-31 55; lines 8687-8863 confidence: medium

“Thus it is engraven and ordained on the heavenly tables.”

The reckoning is described as engraved and ordained on heavenly tables and not to be neglected from year to year.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99 / CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103; lines 12887-13064 confidence: high

Abram takes the animals in the middle of the month, dwells at the oak of Mamre near Hebron, builds an altar, sacrifices the animals, pours blood on the altar, divides them, and does not divide the birds.

The passage explicitly states that the Lord made a covenant with Abram and promised land to Abram’s seed, following the ritual with divided pieces and fire.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XII. 26-XIII. 3 97 / CHAPTER XIII. 4-20 99 / CHAPTER XIII. 21-29 / CHAPTER XIV. 1-14 103; lines 12887-13064 confidence: medium

“there was a flame, and behold! a furnace was smoking, and a flame of fire passed between the pieces.”

A smoking furnace and flame of fire pass between the divided pieces immediately before the covenant statement.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III; lines 13558-13718 confidence: high

A person is to be rooted out for breaking the covenant; Israel is commanded to observe the sign of this covenant as an eternal ordinance so they will not be rooted out of the land.

The passage repeatedly identifies circumcision as the sign of the covenant and an eternal ordinance for Israel.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III; lines 13558-13718 confidence: high

A person is to be rooted out for breaking the covenant; Israel is commanded to observe the sign of this covenant as an eternal ordinance so they will not be rooted out of the land.

Breaking the covenant is linked with being rooted out of the earth or land.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III; lines 13558-13718 confidence: high

Ishmael, his sons, his brothers, and Esau are not caused to approach or chosen, although they are children of Abraham; Israel is chosen as God's people.

Israel is chosen, sanctified, and gathered, while Ishmael, Esau, and the nations are contrasted with Israel.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III; lines 13558-13718 confidence: medium

"all the angels of the presence and all the angels of sanctification" are described as created from the day of their creation, and Israel is sanctified to be with God and His holy angels.

The passage places the angels of the presence and sanctification within the same sphere of sanctification associated with God and Israel; the note says these high angels shared covenantal privileges.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XIV. 15-XV. 1 105 / CHAPTER XV. 1-9 107 / CHAPTER XV. 10-19 109 / CHAPTER XV. 20-31 III; lines 13558-13718 confidence: high

The speaker announces that the children of Israel will not keep the ordinance and will omit circumcision of their sons.

The passage announces in advance that Israel will not keep the ordinance and will omit circumcision.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XLV. 13-XLVI. 6 / CHAPTERS XLVI. 7-XLVII. 1 247 / CHAPTERS XLVII. 2-XLVIII. 1 249 / CHAPTER XLVIII. 2-13 251; lines 23845-23993 confidence: high

The addressed agent declares events before they happen, speaks before Egypt's king and people, and ten judgments come on Egypt for Israel according to the covenant with Abraham.

The passage states that the Lord acts for Israel according to the covenant with Abraham and executes vengeance on Egypt for forced bondage.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XLVI. 7-XLVII. 1 247 / CHAPTERS XLVII. 2-XLVIII. 1 249 / CHAPTER XLVIII. 2-13 251 / CHAPTERS XLVIII. 14-XLIX. 5 253; lines 23996-24087 confidence: medium

The day is to be remembered and observed yearly; it is an eternal ordinance engraved on the heavenly tables for all Israelite generations.

The annual Passover is described as an eternal ordinance engraved on the heavenly tables for Israel throughout all generations.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XLVIII. 14-XLIX. 5 253 / CHAPTER XLIX. 6-13 255 / CHAPTER XLIX. 14-22 257 / CHAPTER L. 9-13 261; lines 24554-24627 confidence: medium

“The man who does any of these things on the Sabbath shall die, so that the children of Israel shall observe the Sabbaths according to the commandments”

The children of Israel are commanded to observe the Sabbaths according to commandments written in tables.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XV. 32-XVI. 3 113 / CHAPTER XVI. 4-18 11S / CHAPTER XVI. 19-26 117 / CHAPTERS XVI. 27-XVII. 8 110; lines 14198-14316 confidence: high

Sarah says, “Cast out this bondwoman and her son”; God tells Abraham to listen to Sarah, says Isaac will carry Abraham’s name and seed, and promises that the bondwoman’s son will become a great nation.

Sarah opposes Ishmael sharing inheritance with Isaac; God states that Abraham’s name and seed will be called in Isaac while Ishmael will also become a great nation because he is Abraham’s seed.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XVI. 27-XVII. 8 110 / CHAPTER XVII. 9-18 / CHAPTER XVIII. 1-15 123 / CHAPTERS XVIII. 16-XIX. 10 125; lines 14613-14769 confidence: high

The Lord gives Abraham grace; the sons of Heth give him the land of the double cave near Mamre/Hebron for four hundred pieces of silver. They offer it for nothing, but Abraham pays in full, bows twice, and buries his dead there.

Abraham does not complain that God had promised the land to him and his seed, even though he must ask for and buy a burial place there.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127 / CHAPTER XX. 5-13 131 / CHAPTER XXI. 1-8 133; lines 15263-15429 confidence: high

God is called living, holy, faithful, and righteous, with no accepting of persons or gifts; he executes judgment on those who transgress commandments and despise the covenant.

The passage links commandments and covenant with God’s righteous judgment of transgressors and commands the son to observe divine ordinances.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XVIII. 16-XIX. 10 125 / CHAPTER XIX. 11-22 127 / CHAPTER XX. 5-13 131 / CHAPTER XXI. 1-8 133; lines 15263-15429 confidence: medium

“on all thy oblations thou shalt strew salt, and let not the salt of the covenant be lacking in all thy oblations before the Lord.”

All oblations must be salted, and the salt is explicitly called the salt of the covenant.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIII. 28-XXIV. / CHAPTER XXIV. 3-20 153 / CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157; lines 17213-17329 confidence: high

Rebecca says: "do not take thee a wife of the daughters of this land," but from her father's kin; God will bless Jacob's children as "a righteous generation and a holy seed."

Rebecca commands Jacob to marry within her father's kin, Jacob recalls Abraham's matching command, and both connect the choice with righteous or holy seed.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIII. 28-XXIV. / CHAPTER XXIV. 3-20 153 / CHAPTER XXIV. 21-30 155 / CHAPTERS XXIV. 31-XXV. 8 157; lines 17213-17329 confidence: high

Rebecca lifts her face to heaven, extends her fingers, blesses and thanks the Most High God, calls Jacob a pure son and holy seed, and asks God to place the blessing of righteousness in her mouth.

Rebecca asks God to place a righteous blessing in her mouth; the spirit of righteousness descends into her mouth; she lays both hands on Jacob's head and blesses him.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXIV. 31-XXV. 8 157 / CHAPTER XXV. 9-21 / CHAPTER XXVI. 17-31 163 / CHAPTERS XXVI. 32-XXVII. 6 165; lines 17754-17878 confidence: high

Isaac asks God Almighty to bless, increase, and multiply Jacob into a company of nations and to give him and his seed Abraham’s blessing and the land God gave to Abraham.

Isaac invokes God Almighty to multiply Jacob and his seed and to grant Abraham’s blessing and land inheritance to them.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXVII. 25-XXVIII. 8 169 / CHAPTER XXVIII. 9-11 / CHAPTER XXVIII. 12-24 173 / CHAPTERS XXVIII. 25-XXIX. 7 175; lines 18509-18679 confidence: high

Jacob makes a feast for Laban and his companions; Jacob and Laban swear that neither will cross the mountain with evil purpose, and a heap is made as witness and gives the place its name.

Jacob and Laban share a feast, swear a mutual non-aggression oath concerning the mountain of Gilead, and make a heap as witness.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXVIII. 25-XXIX. 7 175 / CHAPTER XXIX. 8-16 177 / CHAPTER XXX. 5-14 181 / CHAPTER XXX. 15-23 183; lines 19177-19306 confidence: high

The account warns Israel not to sin or break the covenant; transgressors are recorded as adversaries and “destroyed out of the book of life.”

The children of Israel are warned not to break the covenant; those who fulfill it are recorded as friends and transgressors as adversaries.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIII. 23-XXXIV. 6 201 / CHAPTER XXXIV. 7-9 / CHAPTER XXXIV. 10-20 205 / CHAPTERS XXXIV. 21-XXXV. 7 207; lines 21013-21105 confidence: high

Rebecca asks Isaac to make Esau swear not to injure Jacob or pursue him with enmity, saying Esau desires to kill Jacob after Isaac's death.

Rebecca asks Isaac to make Esau swear that he will not injure Jacob or pursue him with enmity.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215; lines 21435-21592 confidence: high

Esau says their father made both brothers swear not to devise evil against each other and to continue in love and peace.

Esau says he and Jacob were made to swear not to devise evil and to continue in love and peace.
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The Book of Jubilees, or, The Little Genesis CHAPTERS XXXIV. 21-XXXV. 7 207 / CHAPTER XXXV. 8-20 209 / CHAPTER XXXVI. 8-20 213 / CHAPTERS XXXVI. 21-XXXVII. 6 215; lines 21595-21752 confidence: high

Esau remembers hidden evil against Jacob and does not remember the oath sworn to his father and mother not to devise evil against Jacob.

The passage centers on Esau, Jacob's brother, coming against Jacob despite an oath to his parents not to devise evil against him; Esau then rejects the tie of brotherhood.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV; lines 1642-1768 confidence: medium

The author of Jubilees is said to have sought to do for Genesis what the Chronicler did for Samuel and Kings, rewriting it to show that the law was rigorously observed by the patriarchs.

The passage says Jubilees rewrites Genesis to show patriarchal law observance and presents the law as valid from eternity and unto eternity.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV; lines 1642-1768 confidence: high

The passage states that Hellenism had undermined circumcision and Sabbath, while Jubilees teaches that both were ordained or celebrated in heaven, associated with the highest angelic orders, and serve as signs marking Israel from other nations and uniting Israel with those angels.

Circumcision and Sabbath are described as signs that mark Israel off from all other nations and unite Israel with the highest angelic orders.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV; lines 1770-1857 confidence: medium

The author glorifies circumcision and the Sabbath as heavenly ordinances and presents the law as a whole as the realization in time of what is in some sense timeless and eternal, assigning historical occasions to legal elements.

Circumcision and the Sabbath are called heavenly ordinances, and the law is described as timeless and eternal while being linked to historical first enactments.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / MUNDI. / CHAPTER I. 1-9 3; lines 3745-3907 confidence: high

The speaker says: "Incline thine heart" to words spoken "on this mount" and "write them in a book."

The divine speaker commands words about the covenant to be written in a book for future generations.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION / MUNDI. / CHAPTER I. 1-9 3; lines 3745-3907 confidence: high

The people will forget commandments, walk after Gentiles and uncleanness or shame, and serve gods that become offence, tribulation, affliction, and snare.

The people forsake commandments, covenant festivals, sabbaths, and holy places; many perish, are taken captive, and fall into enemy hands.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: high

The passage links marriage order, intermarriage penalties, Levi's priesthood, tithes, an eighth day of tabernacles, incest law, the Day of Atonement, and first-fruits to patriarchal events.

The passage repeatedly states that Jubilees attaches laws, penalties, festivals, tithes, and priesthood to events involving Jacob, Levi, Reuben, Judah, Tamar, Joseph, and Shechem.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: high

Gentile nations are subject to angels, Israel is subject to God alone, God is to dwell in the tents of Shem, and Israel is God's son both nationally and individually.

Israel is said to be subject to God alone and to be God's son, including both the nation and individual members.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: high

The passage links marriage order, intermarriage penalties, Levi's priesthood, tithes, an eighth day of tabernacles, incest law, the Day of Atonement, and first-fruits to patriarchal events.

Israel is commanded not to imitate, eat with, make leagues with, or intermarry with Gentiles, and intermarriage is equated with giving a daughter to Moloch.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1860-1963 confidence: medium

Circumcision marks Israel as the Lord's and is shared with two chief angelic orders; Israel observes Sabbath with God and angels; world renewal is linked to Jacob, Zion, God's sanctuary, and the Messianic kingdom.

Circumcision is said to be a privilege shared with two chief angelic orders, and Israel is said to unite with God and those orders in Sabbath observance.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 1965-2081 confidence: high

The passage lists supreme angelic classes, inferior angels over nature, national angelic patrons, individual guardians, and angelic participation in Sabbath, circumcision, and feast observance.

High angelic classes join Israel in Sabbath, circumcision, and feast observance, and an angel reveals Sabbaths, year-weeks, and jubilees to Moses.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 2084-2208 confidence: high

The passage says a large body of evidence points to the latter half of the second century B.C. and to a past period of stress and persecution before Maccabean national independence.

The passage groups laws on bodily exposure, circumcision, Sabbath observance, and intermarriage as responses to stress, persecution, and Hellenistic pressure.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11; lines 2084-2208 confidence: high

The passage says the book presupposes a flourishing period of Maccabean hegemony and cites God’s promise to Jacob that kings will come from him and his seed will possess the whole earth.

The passage cites God’s promise to Jacob in which descendants, kings, judgment of peoples, and possession of the whole earth are emphasized.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION / MUNDI. / CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5; lines 3910-4069 confidence: high

The Lord will build his sanctuary in the people’s midst, dwell with them, be their God, have them as his people in truth and righteousness, and not forsake or fail them.

The Lord builds his sanctuary in the people’s midst, dwells with them, and declares the God-and-people relationship in truth and righteousness.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION 11 / INTRODUCTION / INTRODUCTION / INTRODUCTION; lines 3492-3660 confidence: high

Moses receives law tables and instruction on past and future history; the outline lists apostasy, captivity, return, temple rebuilding, prayer, redemption, divine dwelling, and angelic writing of law.

Moses receives tables of the law and instruction on past and future history, and the Lord speaks to him on Mount Sinai.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION 11 / INTRODUCTION / INTRODUCTION / INTRODUCTION; lines 3492-3660 confidence: medium

Moses receives law tables and instruction on past and future history; the outline lists apostasy, captivity, return, temple rebuilding, prayer, redemption, divine dwelling, and angelic writing of law.

The outline sequences apostasy, captivity, return, rebuilding of the temple, prayer, and God’s promise to redeem and dwell with the people.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2253-2378 confidence: high

The author is said to give an apocalypse of Maccabean times from Antiochus Epiphanes' persecution to the Messianic kingdom: Chasids rebuke elders for forsaking law and covenant, corruption brings judgment and civil strife, Maccabeans try to reclaim Hellenisers, Syria attacks, and Israel returns to the law, is transformed, and triumphs over foes.

The Chasids rebuke elders for forsaking the law and covenant, and Israel later returns to the law.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2253-2378 confidence: high

The Haggada section says Jubilees preserves older forms: an angel reveals the law to Moses; angels are created on the first day; Eden is created on the third day; traditions about Serug, Ur, marriages, wars, and Genesis are retained; and the sons of God are taken to be angels.

An angel reveals the law to Moses in the summarized Jubilees tradition.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXV / INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION; lines 2654-2793 confidence: medium

The author is described as a strict Pharisee, upholding the everlasting validity of the law, strict circumcision and sabbath views, separation from Gentiles, belief in angels and demons, blessed immortality, and a midrashic tendency.

The author is characterized by strict adherence to the law, circumcision, sabbath observance, separation from Gentiles, and related beliefs.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION / INTRODUCTION; lines 3106-3288 confidence: high

Acts vii.53 and Galatians iii.19 refer to the law ordained by angels; Jubilees i.27 has God tell the angel of the presence to write for Moses, and the introduction says Jubilees is the earliest authority for the statement that the law was given through angels.

The passage explicitly compares New Testament statements that the law was ordained by angels with Jubilees' angel of the presence writing for Moses and states that Jubilees is the earliest authority for law given through angels.
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The Book of Jubilees, or, The Little Genesis INTRODUCTION XXXV / INTRODUCTION 11 / INTRODUCTION / INTRODUCTION; lines 3106-3288 confidence: high

Galatians iii.17 discusses a covenant confirmed beforehand and the law 430 years later. The introduction compares this with Jubilees xv.4 and following, dating Abraham's circumcision covenant to 1979 A.M., the law to 2410, and Isaac's birth to 1980, yielding 430 years before Sinai legislation.

Galatians' covenant chronology is compared with Jubilees' dates for Abraham's circumcision covenant, Isaac's birth, and the giving of the law at Sinai.
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The Book of Jubilees, or, The Little Genesis MUNDI. / CHAPTER I. 1-9 3 / CHAPTER II. 10-17 5 / CHAPTER I. 18-26 7; lines 4072-4235 confidence: medium

"their souls will cleave to Me and to all My commandments, and they will fulfil My commandments"

The people cleave to God and the commandments, fulfill the commandments, and are recognized as God's children.
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The Book of Jubilees, or, The Little Genesis PREFACE / CONTENTS / INTRODUCTION / INTRODUCTION; lines 271-416 confidence: medium

“divides into jubilee periods of forty-nine years each the history of the world from the creation to the legislation on Sinai”; the same paragraph states that the law was already in force before Sinai and that Israel enters Canaan at the close of the fiftieth jubilee.

The passage says the author’s redaction shows that the law was already in force before its republication as a whole on Sinai and also notes Jubilees’ glorification of circumcision.
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The Book of Jubilees, or, The Little Genesis The Book of Jubilees, or, The Little Genesis / PREFACE / CONTENTS / INTRODUCTION; lines 208-268 confidence: medium

The law is described as everlasting, superior to time, kept in heaven by angels before being made known to the fathers, and without limit in time or eternity.

The law is described as everlasting, superior to time, kept in heaven by angels, revealed in portions, and binding without temporal or eternal limit.
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ethiopian christian

The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A 2 1 / PLATE IV / QUEEN / QUEEN; lines 4868-4972 confidence: medium

Solomon and the Queen negotiate reciprocal oaths: he will not take her by force, and she will not take anything in his house by force; she says she came for wisdom rather than wealth.

The scene turns on sworn reciprocal obligations and a negotiated release from one oath in exchange for access to water.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7177-7306 confidence: high

Solomon is asked why he gave away the Tabernacle of the Law of the Lord, described as delivering Israel from enemies, containing prophecy, housing God’s Holy Spirit, and being Israel’s glory.

The Tabernacle is described as the Law-bearing Covenant object, descended from heaven, containing prophecy and divine indwelling, and placed in God’s house.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7177-7306 confidence: high

Solomon appeals to God’s unbroken covenant with Noah, Abraham, Isaac, Israel, Moses, and Aaron, and says the Tabernacle of the Law came down from heaven to earth in the days of Moses and Aaron.

Solomon appeals to God’s covenants with Noah, Abraham, Isaac, Israel, Moses, and Aaron, invoking the goodness of the forefathers.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7308-7413 confidence: high

“God hath taken the Tabernacle of His Covenant away from us and hath given it to the people who do His Will and His Law, and His Ordinance.”

God takes the Tabernacle of His Covenant from the speaker’s group and gives it to people who do His will, law, and ordinance.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7416-7544 confidence: high

An angelic speech says God swore to David that the fruit of his body would sit on his throne forever in the Tabernacle of His Covenant, Holy Zion, and commands Solomon to be comforted and return.

The angelic speech says God swore truthfully to David that a descendant would sit on his throne forever in relation to the Tabernacle of the Covenant, Holy Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) A PLAN / E 2 67 / F 2 83 / PLATE XIII; lines 7416-7544 confidence: high

The elders tell Solomon not to be sorrowful, saying that Zion does not dwell in any place without the Will of God and that nothing happens without the Will of God.

The elders say Zion dwells only by God's Will, recount her capture by the Philistines, and then describe her return to her place.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AARON / M 2 I79 / N I93 / N 2 195; lines 11610-11742 confidence: high

The passage lists Noah saved in the Ark, Abraham at the wood of Manbar, Isaac saved through the ram in the thicket, Jacob’s rods in running water and staff, Moses’ wooden Tabernacle, and David placing the Tabernacle of the Law in a new tabernacle.

Noah is saved in the Ark, and the Tabernacle is called a place of refuge, ship, haven of salvation, and Tabernacle of the Covenant or Law.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AARON / M 2 I79 / N I93 / N 2 195; lines 11610-11742 confidence: high

The Tabernacle of the Law is called mercy-seat, refuge, altar, forgiveness, salvation, gate of life, glorification, city of refuge, ship, haven of salvation, house of prayer, and place where pure prayer is heard.

The Tabernacle is described as holy, as a house of prayer and place of forgiveness, and those who pray there in purity are said to be heard and saved.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3657-3789 confidence: high

Noah humbles himself, offers sacrifice, cries and weeps, and asks to be blotted out if God again destroys the earth by Flood. God covenants not to destroy the earth a second time by Flood, commands abstention from carrion or torn meat and unlawful harlotry, and gives seasons.

God covenants with Noah not to destroy the earth a second time by Flood and gives seasons, while requiring Noah to instruct his children about food and unlawful harlotry.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3657-3789 confidence: high

Noah humbles himself, offers sacrifice, cries and weeps, and asks to be blotted out if God again destroys the earth by Flood. God covenants not to destroy the earth a second time by Flood, commands abstention from carrion or torn meat and unlawful harlotry, and gives seasons.

Noah offers sacrifice, weeps, and pleads before God; God then makes a covenant with him.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3657-3789 confidence: medium

After Noah dies, Shem reigns in wisdom and righteousness. Noah blesses Shem, makes Ham servant to his brother, and makes Japhet servant and subject to Shem. After the Flood the Devil stirs Canaan son of Ham to usurp the kingdom from Shem's children; the earth is divided under an oath about boundaries, food, and unlawful harlotry. A note compares Genesis ix, 25-27.

After the earth is divided, Noah makes the descendants swear by God's Name not to encroach on one another's boundaries.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: high

When clouds appear, the Bow of the Covenant, identified as the rainbow, is sent so people do not fear a Flood; when sins multiply, the rainbow recalls the covenant, turns away anger, and brings compassion.

The Bow of the Covenant is identified as the rainbow, appears with clouds to prevent fear of a Flood, and marks divine remembrance, anger set aside, and compassion sent.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: high

Archbishops answer Gregory that the Tabernacle of the Covenant was created before angels, heaven, earth, heavenly pillars, and sea abysses, and that the heavenly thing goes about upon earth.

The Tabernacle of the Covenant and Zion are said to have been created before every other created thing and to serve as the habitation of divine glory.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: medium

The Fathers say that without heavenly Zion’s descent and God putting on Adam’s flesh salvation would not occur; heavenly Zion is a similitude of Mary, the built Zion contains the Ten Words, and the Creator dwelt in Mary’s womb.

The Ten Words are deposited in Zion, and the plate caption shows Moses receiving the Table of the Law from God on Sinai.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3791-3911 confidence: high

Canaan takes the kingdom from the children of Shem, breaks Noah’s oath, sets seven sons over seven cities taken from Shem’s land, and later God makes Shem’s sons inherit the country.

Canaan breaks Noah’s oath, seizes land from Shem’s descendants, and later his sons lose the country when God makes the sons of Shem inherit it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 3914-4038 confidence: high

God tells Abram not to fear, declares him His servant, and promises covenant with him and his seed, multiplication of seed, and magnification of his name.

God promises to establish His covenant with Abram and his seed and links the promise to descendants and the future Tabernacle of the Covenant.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS / A 2 1; lines 4040-4150 confidence: high

Zion, the Tabernacle of the Law, is ordained by God as the habitation of His glory; God commands Moses to make an ark or tabernacle of worm-resistant wood overlaid with gold and to place the Law and Two Tables within it.

The ark or tabernacle contains the Word of the Law and the Two Tables of the Covenant written by God's fingers.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1260-1369 confidence: high

Zion is described as originally immaterial in heaven; Moses made a wood-and-gold copy containing the Law tablets, manna, and Aaron’s rod; Solomon placed it in the Temple’s Holy of Holies as a visible emblem and duplicate of heavenly Zion.

The passage describes an immaterial heavenly Zion and a material wood-and-gold duplicate containing the Law tablets, manna, and Aaron’s rod, with divine presence associated with it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1260-1369 confidence: medium

The introduction says the Kebra Nagast recounts the spiritual and heavenly Zion coming freely from Jerusalem to Ethiopia and presents the Ethiopian king as descended from Solomon and kin to Christ; Ethiopia is described as chosen as Zion’s new home.

The passage says the spiritual and heavenly Zion came of its own free will from Jerusalem to Ethiopia, and that Ethiopia was chosen as its new home.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1372-1489 confidence: high

Menyelek, Tamrin, and eldest sons of Jewish notables conspire to steal Tabernacle Zion, intending to keep the God of Israel with them; the Tabernacle is described with its materials, heavenly pattern, and sacred contents.

Menyelek, Tamrin, and selected young nobles conspire to steal Tabernacle Zion, remove it from its chamber, substitute a duplicate, and carry it away toward Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1372-1489 confidence: high

Menyelek reaches Makeda's capital with Tabernacle Zion; both are received with rejoicing, Makeda abdicates, and Menyelek establishes an Israel-modeled Ethiopian kingdom with divine and Mosaic law.

The Tabernacle is brought to Ethiopia; Menyelek is received with it, Makeda abdicates, and Menyelek establishes a kingdom modeled on Israel with divine and Mosaic law.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1372-1489 confidence: medium

The introduction says another group of chapters applies Old Testament messianic prophecies to Jesus Christ and identifies the Virgin Mary symbolically with the Tabernacle of the Covenant.

The introduction reports that later chapters quote the Old Testament in order to identify the Virgin Mary symbolically with the Tabernacle of the Covenant.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1492-1609 confidence: high

God wills that the kingdom of David and Solomon be transferred to Abyssinia and stirs the Queen to journey to Jerusalem to hear Solomon's wisdom; the passage cites the Queen of the South saying and notes Luke xi, 31, I Kings x, 1, and 2 Chron. ix, 1.

God is said to will the transfer of David and Solomon's kingdom to Abyssinia, while Israel's covenant failure results in loss of prophecy, priesthood, and sovereignty.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1612-1726 confidence: high

Judas covenants with the high priests and others to deliver Christ; the wood is brought at night, stripped of its silver collars, and the collars are given to Judas.

Judas makes a covenant to deliver Christ, and his payment consists of the silver collars stripped from the wood.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1729-1848 confidence: medium

Solomon desires the Queen; she says she came as a maiden and virgin; he proposes lawful marriage and a covenant that if she comes to him by night on his bed she becomes his wife by the Law of Kings. Solomon then instructs her for days.

Solomon proposes lawful marriage and a covenantal condition; after the Queen comes to his bedside and drinks, he claims she has become his wife by the Law of Kings.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1850-1961 confidence: high

The Queen tells her son to gather gifts and soldiers and go to Jerusalem to pray, see his father and kingdom, hear Solomon’s wisdom, and be made king according to the covenant between Solomon and the Queen; she puts his father’s ring on his right hand.

The Queen says the son is to be made king according to a covenant between herself and Solomon, with the Governor of the Universe as witness.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1850-1961 confidence: medium

The House of the Lord built by Solomon contains the Tabernacle of the Covenant of God, with the two stone Tablets written by the Finger of God, Aaron’s rod, and a pot or chest of manna; the Tabernacle is covered with gold plates and gold-woven draperies.

The Tabernacle of the Covenant contains the Tablets written by the Finger of God, Aaron’s rod, and manna, is adorned with gold, and functions as a powerful sacred object in the House of the Lord.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1964-2078 confidence: high

The young man secretly commissions a wooden case matching the Tabernacle, kills the maker, has other artificers gild and cover it, treats them like the first craftsman, and Solomon knows nothing of the preparations.

The young man prepares a deceptive replacement, compels priests to carry away the Tabernacle at night, and leaves without informing Solomon.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 1964-2078 confidence: high

The young man asks Solomon for the Tabernacle rather than gold or silver, describing it as protection for his journey and support for his kingdom and soldiers; Solomon replies that God's will would make it easy but asks not to be informed or farewelled because he may have to swear truthfully.

The young man says the Tabernacle will protect his journey and support his kingdom and soldiers; the narrator links its protection to the enduring Davidic kingdom and promise to David.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) CONTENTS / XXII. / LIST OF PLATES / MS. 510); lines 2081-2132 confidence: high

The merchants report seeing "a great king and his numerous soldiers" with "the Box of the Covenant of God," travelling like clouds driven by mighty winds; villagers said they covered each day a forty days' journey.

The passage explains why the Tabernacle or Box of the Covenant was transferred to the country of the Negus and remained in Abyssinia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 5617-5732 confidence: high

Zadok says that obedience will let the young king live to God, while disobedience will bring punishment, defeat, divine rejection, sorrow, and restless sleep; he commands him not to turn right or left and to serve no other god.

Zadok commands the king to obey God, serve no other god, and warns that disobedience brings divine punishment, defeat, famine, pestilence, and curses on land, offspring, livestock, sky, earth, and rain.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 5617-5732 confidence: medium

The speaker says Solomon’s seed will become three heads of kingdoms, that priests and laws will be sent, that the nations will praise God, and that the young man should be made king and sent with children of wealthy and high-positioned people.

The plan includes sending priests, ordaining laws, establishing the children according to law, and teaching the new king the judgment and decree of God to observe in Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 5735-5833 confidence: high

The curse section threatens defeat, routed flight, an unburied body, diseases and plagues, blindness, terror, loss of wife, house, vineyard, livestock, children, food, labor, and constant fear if the Lord’s word is not obeyed.

The passage explicitly contrasts punishments for not hearkening to the Lord with blessings for truly hearkening.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 5735-5833 confidence: high

The blessing litany blesses the addressee in city, field, house, outside, body, land, waters, plants, cattle-runs, flocks, granaries, barns, coming in, and going forth; the gathered answer Amen.

The blessing covers the fruit of the body, land, waters, plants, cattle, flocks, granaries, barns, rain, produce, and births among flocks and herds.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 5835-5939 confidence: high

The section introduces the Ten Commandments to Israel: the Lord brought them out of Egypt, forbids other gods and graven images, describes Himself as jealous, visits sin, and shows mercy to those who love Him and keep His commandments.

The Ten Commandments are introduced as divine commands to Israel and are identified as God's law and ordinance.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) COUNTRY / PLATE VII I / WITH THE CHILDREN OF THE NOBLES / D 2 SI; lines 6099-6164 confidence: medium

The Israelite nobles secretly curse and revile the king because he seized their sons against their will, but publicly say he has done well and praise his wisdom, God's will, and the spread of service to the God of Israel.

The nobles quote the promise to Abraham that all nations will be blessed in his seed and apply it to Solomon while praising the extension of Israel's kingdom to Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6436-6542 confidence: high

The Angel of the Lord appears to Azaryas, stands above him "like a pillar of fire," fills the house with light, and commands him to wake his brethren, take wood, and carry the Tabernacle while the Angel guides him.

Zion is repeatedly called the Tabernacle of the Law of God; the Angel commands and guides its removal, and the father later declares that Lady Zion will guide the King of Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6436-6542 confidence: high

The King of Ethiopia asks his father to bless him before departure; the father blesses him by invoking the Lord, David, Abraham, Isaac, and Jacob, and wishes numerous seed, dominion, virtues, and victory.

The King of Ethiopia seeks a paternal blessing before departure; the blessing invokes David, Abraham, Isaac, and Jacob, promises numerous seed, dominion, virtues, victory, and the guidance of Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6544-6642 confidence: medium

They bade the king farewell and departed; first they set Zion by night on a wagon with worthless stuff, dirty clothes, and stores, then the loaded caravan rose and the horn was blown.

Zion is carried on a wagon and later identified as the Tabernacle of the Law of God that will guide David wherever he is.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6544-6642 confidence: medium

Solomon says, "my glory hath departed" and laments that his son, the majesty of his city, and the freemen have been removed.

Solomon says glory and kingdom have passed to a strange people, says law, wisdom, and understanding will be given to them, cites prophecies about Ethiopia, and connects the event to his begotten son.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6645-6761 confidence: medium

“it must remain with us perpetually ... you, although it be not with you, must honour it, and revere it”

The passage says Zion remains with the speakers perpetually, yet must be honoured and revered even when not physically present; ritual prayer and sacrifice are directed toward Jerusalem and holy Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6645-6761 confidence: high

A covenant is requested and agreed: Azaryas’s son is to receive the possession as Lady, sponsor, and protection, guard it for himself and his descendants, receive tithe, a city of refuge, a tenth of cities, and serve as priest, seer, prophet, teacher, and anointer; a votive offering, covering of Zion, and gold chain are received.

A covenant grants Azaryas’s son and descendants guardianship, priestly and prophetic offices, teaching authority, and the role of anointer for the king’s children and descendants.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6645-6761 confidence: medium

The sons of the warriors of Israel privately ask the king to keep a matter secret and say the sun descended from heaven, was given on Sinai to Israel, became salvation for Adam’s race from Moses to the seed of Jesse, and is now with him by God’s will.

The sons of the warriors of Israel describe the sacred presence as the sun descended from heaven, given on Sinai to Israel, becoming salvation for Adam’s race, and now being with the king by God’s will.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6764-6886 confidence: medium

The speaker says the event has happened by the will of the one who fashioned it; God fulfilled, approved, and justified their intentions, and has chosen the addressee and his city to serve holy and heavenly Zion, the Tabernacle of the Law of God.

The passage says God has chosen the king and his city to serve Zion, and that the Tabernacle will guide the king and his descendants if they keep God’s command.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6764-6886 confidence: high

King David asks Zion not to be angry at the people’s sins, to guide and teach them, to give understanding and wisdom, to help them serve and praise, and to rise, put on strength, conquer enemies, strengthen the people, shame haters, and gladden lovers.

King David asks Zion to guide, teach, give understanding, give wisdom, and help the people learn praise and serve God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6889-6971 confidence: high

David addresses Zion with praise and says, "for thou art the habitation of the God of heaven."

Zion is called the habitation of the God of heaven, is arrayed and placed on a wagon with gifts and purple draperies, and travels with attendants.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) D 2 SI / PLITE.X / A PLAN / E 2 67; lines 6889-6971 confidence: high

The procession reaches the Red Sea, identified as the sea divided by Moses; Israel had passed through waters gathered as walls, and afterward God gave Moses the Tabernacle of the Covenant with the Book of the Law.

Holy Zion crosses the Red Sea with attendants, while the passage recalls Moses, Israel, and the Tabernacle of the Covenant.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) E 2 67 / F 2 83 / PLATE XIII / TO THEM; lines 7598-7625 confidence: medium

The elders of Israel and their king enter the House of God and the Holy of Holies, make supplication, prostrate themselves, and bless God.

The king and elders enter the House of God and Holy of Holies, supplicate, prostrate, bless God, and weep in the heavenly Zion, the Tabernacle of the Law of God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9644-9767 confidence: medium

“God accepted the peoples who had been cast away and rejected Israel, for Zion was taken away from them and she came into the country of Ethiopia.”

Zion, the habitation of divine glory, is described as removed from Israel and dwelling in Ethiopia, with Ethiopia honored and Israel rejected.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9644-9767 confidence: high

The king says obedience to God brings divine dwelling, preservation from evil, and security in the mountain of holiness; disobedience brings wrath, divine withdrawal, punishment, plunder, fear, defeat, and destruction.

The king states that doing God’s will brings divine dwelling and protection, while failure brings wrath, divine withdrawal, plunder, defeat, and destruction.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) EGYPT / PLATE / K I4S / K 2 147; lines 9769-9837 confidence: high

Elmeyas and Azariah bring forth and read the writing before Makeda and the great men of Israel; the hearers bow, make obeisance, and glorify God for the commandment, justice, and judgment.

The writing is received as divine commandment, justice, and judgment; the Queen asks that the service and honour of Zion be maintained carefully from generation to generation so that God may dwell with them.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) F 2 83 / PLATE XIII / TO THEM / G 2 99; lines 7627-7747 confidence: high

Solomon speaks of making something in the manner of Lady Zion, laying the Book of the Law inside it, identifies heavenly Jerusalem and the Gate of Heaven, and appeals to God's will, mercy, and covenant with Abraham, Isaac, and Jacob.

The passage invokes God's covenant with Abraham, Isaac, and Jacob and describes the elders and Solomon establishing a covenant after Zion has been taken away.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) F 2 83 / PLATE XIII / TO THEM / G 2 99; lines 7749-7822 confidence: medium

The woman ties a scarlet thread on the door of the house of her gods, places three locusts inside, tells Solomon to enter without breaking the thread and kill the locusts, and then says he has sacrificed to and worshipped her gods; the narrator says Solomon acted because of his oath despite knowing it was a sin to enter.

The narrator cites God's command not to marry strange women because their gods and behavior corrupt men, in the context of Solomon's interaction with the woman and her gods.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8292-8409 confidence: medium

Solomon addresses Rehoboam: avoid evil, do good, do not worship strange gods, and fear and honor God only to gain victory, heavenly inheritance, and eternal life.

Rehoboam is told to avoid evil, reject strange gods, honor God only, and thereby conquer foes and inherit heavenly habitation and eternal life.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8412-8585 confidence: high

God's word to David is said not to fail; promises about David's bodily fruit and throne are cited. Jesus Christ is linked to David, the King of Ethiopia is called Solomon's firstborn and recipient of the earthly throne, Rehoboam receives two roots, and the King of Rome is called Solomon's youngest son.

God's promise to David is cited as unfailing and is used to link Christ, the Ethiopian king, Rehoboam, and the Roman king to legitimate dynastic lines.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8588-8709 confidence: high

'Adrami is sent with nobles; a Levite priest named 'Akimihel is given to him; he is placed on the king's mule, acclaimed, anointed with the oil of kingship, commanded to keep the laws, sworn to worship only the God of Israel, blessed, admonished, and accompanied to the sea coast.

'Adrami is commanded to keep the laws of the kingdom and sworn to worship no other god except the God of Israel.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8588-8709 confidence: medium

Solomon decides to send his son so his plan will not be void, consults Israelite counsellors, and says that as Ethiopia received Israelite children and learned God's Name, Rome too may become God's people.

Solomon says that Ethiopia became God's people after Israelite children were given there, and that Rome likewise would become the people of God if Israelite children were sent there.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) G 2 99 / PLATE XV / PLATE XVI / H 2 115; lines 8840-8963 confidence: medium

The conspirators make a covenant and swear to bear false witness against Karmin; the narrator says Karmin had never uttered or thought the alleged words.

The neighbors make a covenant and swear to Benyas that they will bear false witness against Karmin.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) H 2 115 / I 2 131 / EGYPT / PLATE; lines 9516-9562 confidence: medium

Messengers in ships are sent to Makeda to announce arrival, that her son has become king, and that the heavenly Zion has been brought.

The heavenly Zion is also called the Tabernacle of the God of Israel, is brought to Ethiopia, and becomes the object of public reception by Makeda, the people, and the king.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) I 2 131 / EGYPT / PLATE / K I4S; lines 9564-9642 confidence: medium

Ethiopia rejoices; tents are set at the foot of Dabra Makeda by good water; thirty-two thousand oxen and bulls are slaughtered; Zion is set on the fortress and guarded by armed groups.

Zion/Tabernacle is set, guarded, invoked in the succession oath, associated with the Law, and linked to the renewal of the kingdom and people.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) I 2 131 / EGYPT / PLATE / K I4S; lines 9564-9642 confidence: high

At the sight of Zion, the Ethiopians cast aside idols, worship their Creator, forsake fornication, divination, magic, bird-augury, and omens, and choose righteousness, purity, repentance, tears, and sacrifice to God.

At the sight of Zion, the Ethiopians cast aside idols and abandon divination, magic, augury, omens, and former sexual misconduct, choosing worship, righteousness, purity, repentance, and sacrifice to God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) ISRAEL / L 2 163 / AARON / M 2 I79; lines 11314-11438 confidence: high

God commands sanctification from impurity and vice, calls for a clean sacrifice, names the Tabernacle of the Covenant, and promises to hear prayers and dwell with those who come in purity, love, and peace.

The Tabernacle of the Covenant, purification, clean sacrifice, prayer, and divine indwelling are presented as connected requirements and promises.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K 2 147 / ISRAEL / L 2 163 / AARON; lines 10818-10933 confidence: high

Davidic words about Zion are cited; the passage applies them to Mary's pure mouth, lips, praise, virginity before and after birth, heavenly life with angels, identity as Aaron's rod, and dwelling in Zion with the manna pot and two tablets.

The Tabernacle, golden pot, manna, two tables, and spiritual Zion are presented as sacred containers or covenant objects and interpreted in relation to Mary, Christ, and the Godhead.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10269-10393 confidence: medium

The kings of Ethiopia and Rome are said to be brethren who held the Christian Faith; Helena is connected with bringing forth the wood of the Cross, and Rome later continues in belief for a stated period.

The passage links Ethiopian kingship with Orthodox Christian faith, contrasts it with Roman heresy, and states Ethiopia’s continued adherence to the faith delivered by the Apostles.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10269-10393 confidence: high

David and his soldiers go to war with Makeda and Zion; Levites carry the Tabernacle of the Law, compared with God making Zion come down at Mount Sinai to Moses and Aaron; warriors surround it and sing psalms.

Zion is identified with the Tabernacle of the Law, borne by Levites in the military procession, associated with Sinai, and described as God’s habitation.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10395-10517 confidence: high

The Kebra Nagast is said to show that the Ethiopian king is honourable, King of Zion, firstborn of Shem, and that God’s habitation is in Zion; the King of Rome is anointed because of the Cross.

Zion is called God’s habitation, heavenly Zion, the Tabernacle of Law and Covenant, and a mercy-seat for peoples, rulers, animals, vegetation, rains, and waters.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10395-10517 confidence: medium

Gathered saints affirm that the Ethiopian king is more exalted because of heavenly Zion and that God loves Ethiopia because Ethiopians destroyed idols and believed one trustworthy disciple, unlike those who had the Law but worshipped idols and rejected Christ.

The passage contrasts Ethiopians who destroy idols and believe one disciple with those given God’s Law who make idols and reject Christ’s signs.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10520-10639 confidence: high

Israel asks why God speaks only to Moses; God tells Moses to bring the people, have them purify themselves and wash their apparel, and have the great men of Israel hear the commands.

The elders ascend Mount Sinai to hear divine commands, but the people fear direct divine speech and ask Moses to mediate God's words.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) K I4S / K 2 147 / ISRAEL / L 2 163; lines 10766-10816 confidence: medium

Moses and Aaron come with incense and censers, weep before God, and pray for forgiveness, invoking Abraham, Isaac, and Israel and asking God to cool His wrath and remove punishment.

Moses and Aaron use incense and censers, weep before God, and invoke Abraham, Isaac, and Israel as grounds for sparing the people.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) L 2 163 / AARON / M 2 I79 / N I93; lines 11523-11608 confidence: high

Isaiah and Moses are cited; those who said they had no Law receive the Law; God gives Law to everyone, rewards Jews according to wickedness, treats Gentiles according to simplicity, and is merciful to those who call, take refuge, purify themselves, weep, and repent.

The passage says the Law is given to those who said they had no Law, that God gives the Law to everyone, and that Jews and Gentiles are treated according to different moral conditions.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 11829-11994 confidence: high

Elijah is cited as prophesying a new covenant; Joel says the heavenly Emmanuel will deliver his fashioned work from the Devil and devils; David says the God of gods will show himself in Zion and that a man is born there.

A prophecy attributed to Elijah says God will come with a new covenant.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) M 2 I79 / N I93 / N 2 195 / PLATE; lines 12161-12315 confidence: high

Micah is cited saying a new covenant will appear on the mountain of God; many nations will go up to learn God’s way and walk in it.

The passage states that a new covenant appears on the mountain of God and that many nations go up there to learn God’s way.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) MS. 510) / AND IN MUHAMMADAN LITERATURE / PLATE II / THE GLORY OF KINGS; lines 3508-3655 confidence: high

The Orthodox Fathers explain splendour, greatness, dignity, and Zion; Zion is the Tabernacle of the Law, and the Trinity made Heavenly Zion the habitation of their Glory.

The passage says the Trinity made Heavenly Zion the habitation of their Glory and that a common agreement and covenant was fulfilled in Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12886-13018 confidence: high

Gregory says he will declare what God revealed concerning the King of Ethiopia, Zion the Bride of heaven, and her chariot; Ethiopia will remain in orthodox faith until the Lord’s coming and the end of the world.

Gregory says Ethiopia will continue in orthodox faith until the Lord’s coming and will not have its faith destroyed by Samalyal, the False Christ.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12886-13018 confidence: high

The Tabernacle of the Law of God, Holy Zion, remains until the day the Lord dwells on Mount Zion; Zion appears prepared with three seals, connected to testimony by two or three witnesses.

Holy Zion, the Tabernacle of the Law of God, remains until the Lord dwells on Mount Zion and appears prepared with three seals.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) N 2 195 / PLATE / O 2 211 / THEIR PERSONS; lines 12886-13018 confidence: high

Those who believed, were baptized in the Holy Trinity, and received Christ’s Body and Blood become his servants, sons, and brethren; sinners are judged in fire according to the quantity of their sins.

Believers baptized in the Trinity and receiving Christ’s Body and Blood become his servants, sons, and brethren; sinners are judged in fire according to their sins.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 10056-10169 confidence: high

The passage warns against worshipping other gods, describes God as jealous toward those who despise Him, says He roots out their lives and memory, and blesses those who hear His voice, keep commandments, and avoid evildoers.

The audience is commanded to worship no other gods, keep commandments, observe purity laws, and is promised blessing in the land because of the heavenly Zion and Tabernacle.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 10171-10267 confidence: medium

Wisdom and related virtues are said to come from the God of Israel, who knows hearts; by God's will Zion has come to Ethiopia to guide King David, guardian of her pavilion and director of God's habitation.

Zion is said to have come to Ethiopia by the will of God and to guide King David; David is linked to Zion's pavilion and God's habitation.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 10171-10267 confidence: medium

The kingdom of David, son of Solomon king of Israel, is renewed in the capital city, in Mount Makeda, in the House of Zion, when the Law is first established by the King of Ethiopia.

The Law is established and ordinances are made according to what had been seen in Jerusalem for the kingdom and its peoples.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 10171-10267 confidence: medium

After three months, the Law and names are written and deposited as a memorial for later days, so that what is right should be done for Zion's pavilion.

The Law and names are written down and deposited as a memorial so that right action for Zion's pavilion can be maintained in later days.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9839-9945 confidence: medium

The Queen says the addressees will be treated as father and teacher, calls them guardians of the Law of God, guides of the commandment, men of the house of God, and guardians of Zion, and promises to follow their commandments toward what pleases God.

The Children of Israel are called guardians and guides of the Law, and the Queen asks them to teach all the people words of knowledge while promising to follow their commandments.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9839-9945 confidence: high

The Queen says the Lord has given them seed in Zion and habitation in Jerusalem, granted them a portion with the chosen seed of Jacob, and made Ethiopia and surrounding nations beneficiaries; she contrasts others being set down with her people being honored and loved.

The Queen claims that the Lord has given seed in Zion, habitation in Jerusalem, and a portion with the chosen seed of Jacob, resulting in honor for Ethiopia and those who follow its ways.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9947-10054 confidence: high

Azariah rises, addresses the Queen as Lady, praises her God-given wisdom, compares her with the King, and says the King brought them to the land with Lady Zion, the holy and heavenly Tabernacle of the Law of God.

The King is said to have brought the party to Ethiopia with Lady Zion, identified as the holy and heavenly Tabernacle of the Law of God and linked to the covenant.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9947-10054 confidence: medium

Azariah recounts that God chose the House of Jacob, multiplied them, made them kings and members of His household, and associated them with the Tabernacle of His covenant.

Azariah recounts the former election of Jacob, says God rejected his nation, and says God has chosen the addressees.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / K I4S / K 2 147 / ISRAEL; lines 9947-10054 confidence: high

Azariah commands abstention from carrion, blood, animals torn by wild beasts, fornication, and what God hates, and invokes God's command to Moses that the fathers keep the Law and Ordinance.

Azariah instructs the addressees to keep God's commands, invokes Moses and the Law, and details ethical, dietary, property, and justice ordinances.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / O 2 211 / THEIR PERSONS / P 225; lines 13067-13143 confidence: high

Justinus of Rome and Kaleb of Ethiopia meet in Jerusalem; an Archbishop prepares offerings; the kings make offerings, establish Faith in love, exchange gifts and peace, and divide the earth from Jerusalem.

The kings of Rome and Ethiopia meet at Jerusalem, make offerings, establish faith in love, exchange gifts and peace, and divide the earth from Jerusalem.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE / O 2 211 / THEIR PERSONS / P 225; lines 13067-13143 confidence: high

God is said to have given the King of Ethiopia more glory, grace, and majesty than other kings because of Zion, the Tabernacle of the Law of God, heavenly Zion.

The passage says God gave the King of Ethiopia more glory, grace, and majesty than all other kings because of Zion, the Tabernacle of the Law of God, heavenly Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE II / THE GLORY OF KINGS / A 2 1 / PLATE IV; lines 4541-4643 confidence: medium

The Queen says she has heard that Israel has another God who sent down a Tabernacle from heaven, gave a Tablet of the ordering of the angels through Moses the Prophet, and comes down to speak ordinances and commandments.

The Queen reports that Israel has a God who sent down a Tabernacle from heaven and gave a Tablet of angelic ordering through Moses, with ordinances and commandments.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7825-7930 confidence: medium

The passage compares Solomon’s alien wives with Christ gathering alien peoples who lacked the Law but believed, making no distinction between uncircumcised, pagan, slave, Jew, servant, or free.

Christ is said to gather alien peoples without distinction of social or religious status into His heavenly kingdom by His Flesh and Blood.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7932-8028 confidence: high

The Angel of God says God sent him; he rebukes Solomon as having become foolish, poor, and of no account through transgression, especially many wives and alien marriages contrary to Moses' ordinance.

The Angel of God says Solomon turned from wise to foolish and from king to no account by transgressing God's commandment through alien wives.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XIII / TO THEM / G 2 99 / PLATE XV; lines 7932-8028 confidence: high

The angel says God gave Solomon three sons: one who carried his glory to an alien land and made God's habitation in Ethiopia; one lame of foot who will sit on Israel's throne; and one son of a Greek handmaiden who will destroy Rehoboam and his kin and possess the land because he believes in the Saviour.

The angel assigns future roles to three sons, including one who transfers Solomon's glory and God's habitation to Ethiopia and another who will hold Israel's throne.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XVI / H 2 115 / I 2 131 / EGYPT; lines 9359-9482 confidence: high

Sarah says she is barren and gives Hagar to Abraham; Hagar conceives by Abraham and bears a son named Ishmael, interpreted as 'God hath heard me.'

After Sarah describes herself as barren and withered, God gives Abraham seed through Sarah, Isaac is born, and God establishes the covenant with Isaac.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XVI / H 2 115 / I 2 131 / EGYPT; lines 9359-9482 confidence: high

God later gives Abraham seed through Sarah and Isaac is born; Sarah becomes jealous of Ishmael and fears he may slay Isaac and inherit; Abraham prays about Ishmael, who was fourteen years old before Isaac's birth.

Sarah fears Ishmael may threaten Isaac's inheritance; God tells Abraham to cast out Hagar and Ishmael, promises Ishmael nations, and establishes covenant and kingship with Isaac.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLATE XVI / H 2 115 / I 2 131 / EGYPT; lines 9484-9513 confidence: medium

God is said to have sworn to give all kingdoms, an exalted throne, and dominion to the seed of Shem.

God is said to have sworn to give kingdoms, an exalted throne, and dominion to the seed of Shem.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 6973-7094 confidence: medium

The Sea of Eritrea and Ethiopians rejoice with greater joy than Israel when coming out of Egypt; the party arrives opposite Mount Sinai, dwells in Kades, and angels, spirit creatures, and earthly people sing praises with psalms and tambourines.

Zion travels with the Ethiopian party, reaches the border of Ethiopia without tribulation, and the journey is attributed to heaven and Michael the Archangel.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 6973-7094 confidence: medium

The travelers go to Medyam and Belontos of Ethiopia, rejoice at reaching their border without tribulation in a wagon of the spirit, by heaven's might and Michael the Archangel; Zion sends light like the sun into darkness wherever she comes.

Solomon's vision describes the sun moving from Judah to Ethiopia and later illuminating Rom, Ethiopia, and believers; Solomon identifies the sun as the symbol of holy Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PLITE.X / A PLAN / E 2 67 / F 2 83; lines 7097-7174 confidence: medium

Zadok recovers; Solomon orders soldiers to search for fugitives because of the theft, follows the Ethiopian road, and sends horsemen ahead.

The passage frames the search around fear of theft and Solomon later asks whether Zion, the Tabernacle of the Law of God, was with the travelers.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) PREFACE / CONTENTS / XXII. / LIST OF PLATES; lines 699-781 confidence: high

"Moses receiving the Table of the Law from God"

The plate title states that Moses receives the Table of the Law from God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / HER OWN COUNTRY / COUNTRY / PLATE VII I; lines 5483-5598 confidence: high

Solomon offers marriage, queens and concubines, blessing in the inherited land as God covenanted with Noah, Abraham, righteous descendants, and David; he says the Tabernacle will belong to the son and his seed, God will dwell there, hear prayers, and preserve remembrance.

Solomon promises blessing in the land of inheritance and explicitly links it to God’s covenants with Noah, Abraham, righteous descendants, and David.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5167-5283 confidence: high

The narrator identifies Solomon’s eldest son as the King of Ethiopia, son of the Queen of Ethiopia, cites a Davidic throne promise, names Christ as Davidic seed, and says the Ethiopian king would rule over the Tabernacle of the Law of holy heavenly Zion.

The narrator identifies the King of Ethiopia as Solomon’s eldest son and connects the lineage to a cited promise to David and to rule over the Tabernacle of the Law of heavenly Zion.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5286-5405 confidence: high

Benaiah describes the Queen’s country as harsh, says the sons of Noah gave it to Canaan, describes Israel as the promised land flowing with milk and honey, and says the Davidic seed has a claim to Israel’s throne.

Israel is described as the inherited land given by God according to an oath to the fathers, flowing with milk and honey and continually watched by God.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / HER OWN COUNTRY / COUNTRY; lines 5408-5480 confidence: medium

The young man gives Solomon the ring from his mother, asks him to remember his word to the Queen and give part of the Tabernacle covering; Solomon says the ring was unnecessary because the son's likeness revealed him.

The Tabernacle of the Law of God, heavenly Zion, and the House of God are invoked as sacred authorities connected to worship, residence, and royal decision-making.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / QUEEN / HER OWN COUNTRY; lines 5030-5165 confidence: high

The passage states Ethiopia's former law of female virgin rule; the Queen declares that Solomon's male seed shall reign, the law shall be inscribed, and worship of natural and made objects shall cease, with transgressors judged by Solomon's seed.

The Queen's covenant to worship God is remembered, and the passage describes a law to be inscribed, kept in the House of God, and enforced by Solomon's seed.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) QUEEN / QUEEN / QUEEN / HER OWN COUNTRY; lines 5030-5165 confidence: high

The passage states Ethiopia's former law of female virgin rule; the Queen declares that Solomon's male seed shall reign, the law shall be inscribed, and worship of natural and made objects shall cease, with transgressors judged by Solomon's seed.

The law forbids worship or divination involving the sun, heavens, mountains, forests, stones, trees, waters, graven images, gold figures, and birds.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) THE GLORY OF KINGS / A 2 1 / PLATE IV / QUEEN; lines 4645-4778 confidence: high

The Queen says, "I will not worship the sun, but will worship the Creator of the sun," and says the Tabernacle shall be her Lady and that of her seed and kingdoms.

The Queen explicitly renounces worship of the sun and accepts the Creator of the sun, the God of Israel, while assigning the Tabernacle significance for herself, her seed, and her kingdoms.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) THE GLORY OF KINGS / A 2 1 / PLATE IV / QUEEN; lines 4645-4778 confidence: medium

Solomon says the Tabernacle of the God of Israel was created before all creation and that written commandments were given to disclose divine decree and judgment in the mountain of holiness.

The Tabernacle of the God of Israel is said to have been created before all creation and associated with written commandments and divine decree.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: high

Makeda gives herself to Solomon because she believes him divine; Solomon is custodian of the Heavenly Zion, the Tabernacle of the Law, source of renewed divinity, power, and authority.

The Heavenly Zion renews Solomon's divinity and authority, while Babylonian and Egyptian arks house divine figures or emblems and receive royal or priestly ritual attention.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 307-407 confidence: high

"To the Ethiopians this case symbolized the Virgin Mary; the case made by Moses carried the Word in stone, and Mary carried the Word Incarnate."

The Ethiopian interpretation links Moses's case and the Virgin Mary because the case carried the Word in stone and Mary carried the Word Incarnate.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) / PREFACE; lines 67-179 confidence: high

Isaac believed that lawful Ethiopian kings descended from Solomon, that Menyelek brought the Ark of the Covenant from Jerusalem to Aksum, and that God transferred His earthly abode from Jerusalem to Aksum.

The Ark of the Covenant, identified with the Tabernacle of the Law of God, is said to have been brought from Jerusalem to Aksum, and God goes with it to Ethiopia.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) WITH THE CHILDREN OF THE NOBLES / D 2 SI / PLITE.X / A PLAN; lines 6241-6314 confidence: high

The children of the nobles of Israel are commanded to depart with the king's son and say they have left homeland, birthplace, kin, and city.

The group, forced to depart, proposes and then swears a secret covenant of mutual loyalty and secrecy.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2354-2474 confidence: medium

The contents description says the book opens with the Three Hundred and Eighteen Orthodox Fathers, the children of Adam, and the statement that the Trinity lived in Zion, the Tabernacle of the Law of God, before anything else was made.

The contents summary identifies Zion, the Tabernacle of the Law of God, as the place where the Trinity lived before anything else was made.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2601-2714 confidence: medium

Makeda converses daily with Solomon, learns about the God of the Hebrews as Creator, renounces worship of celestial bodies, trees, and idols, worships the God of Israel, and vows that her seed will adore the Tabernacle.

Makeda vows that her seed after her will adore the Tabernacle, the abode of God upon earth.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2838-2947 confidence: high

Solomon commands Zadok to describe curses and blessings tied to obedience, and Zadok recites the Ten Commandments and several Hebrew laws.

The new king receives instructions concerning curses for disobedience, blessings for obedience, the Ten Commandments, and laws attributed to Moses.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2838-2947 confidence: high

Bayna-Lehkem bids Solomon farewell and receives his blessing; Azaryas places the Tabernacle Zion on a wagon under baggage, it leaves Jerusalem amid cries and wails, and Solomon and his people know the glory of Israel has departed.

When the Tabernacle Zion leaves Jerusalem, Solomon and his people perceive that the glory of Israel has departed with it.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 2949-3069 confidence: high

David II's companions reveal that they have carried off the Tabernacle Zion; Azaryas has Zion dressed; David II dances before her like David I; local people celebrate, and idols in forms of men, dogs, and cats fall and break.

Zion is identified with the Ark of the Covenant and the Tabernacle of the Law of God, and the elders state that it can take care of itself and cannot be carried off against God's will.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3072-3197 confidence: medium

The loss of Tabernacle Zion saddens Solomon; his love for God wanes, his wisdom forsakes him, and he devotes himself to women in his last eleven years.

The loss of the Tabernacle Zion is followed by Solomon's waning love for God, loss of wisdom, and decline into sin.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3199-3316 confidence: high

Menyelek, his company, and Zion travel from Jerusalem to Wakero in one day; he sends messengers to Makeda and later arrives at Dabra Makeda, where he pitches his tent in the plain at the foot of the mountain and a great feast is made.

Menyelek returns from Jerusalem to Ethiopia with Zion, is received by Makeda, and is later installed as king.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3199-3316 confidence: high

On the third day Makeda abdicates in favor of Menyelek, gives him horses, mares, mules, robes of honor, gold, and silver, and requires nobles to swear that only male offspring of her son David will be kings of Ethiopia.

Makeda abdicates to Menyelek, imposes a succession oath limiting rule to male offspring of her son David, and Menyelek is proclaimed David II in a renewed Kingdom of David.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3199-3316 confidence: high

At Zion’s coming to Ethiopia, the people abandon idols and divinatory or magical practices and adopt the religion of the Hebrews; Menyelek swears obedience to his mother, Azaryas is made high priest, and Almeyas Keeper of Zion, the Ark of the Covenant.

At Zion’s coming, the people adopt the religion of the Hebrews; Makeda prays for wisdom and issues an edict; Azaryas proclaims laws derived mostly from the Pentateuch; the Law and Creed are deposited in the Ark.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3199-3316 confidence: high

Soon after establishing his kingdom, Menyelek sets out with the Ark of the Covenant and Makeda to wage war, attacks peoples to the west, south, and east, receives tribute and homage from many kings, and the Ark goes at the head of his army.

Menyelek goes to war accompanied by the Ark of the Covenant, which goes at the head of his army.
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The Queen of Sheba and Her Only Son Menyelek (Kebra Nagast) XXII. / LIST OF PLATES / MS. 510) / AND IN MUHAMMADAN LITERATURE; lines 3447-3505 confidence: high

The chariot containing Zion, the vehicle for the Tabernacle of the Law, is in Ethiopia; the Cross discovered by Queen Helena is in Rome; the Archbishops ask Gregory how long both will remain there.

The chariot containing Zion and bearing the Tabernacle of the Law is said to remain in Ethiopia, while Ethiopians remain orthodox until the end of the world.
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hindu

Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1395-1542 confidence: medium

Krishna declares that he had promised Sisupala's mother to forgive one hundred follies, says the crimes have exceeded the count, and announces that Sisupala will fall beneath his weapon.

Krishna states that he gave a pledged word to Sisupala's mother to forgive one hundred follies before acting against him.
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Maha-bharata BOOK II / SWAYAMVARA / BOOK III / RAJASUYA; lines 1395-1542 confidence: medium

Krishna takes the fatal disc, cites his pledge to forgive Sisupala's hundred follies, says the crimes exceed the count, and the discus strikes off Sisupala's head.

Krishna says he pledged to Sisupala's mother that he would forgive Sisupala's hundred follies and that he has kept the promise until the crimes exceeded the count.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3371-3523 confidence: medium

Krishna says Yudhishthir has kept his promise by passing twelve years in the jungle with Draupadi and one year in menial service in Virata's palace.

Krishna emphasizes that Yudhishthir kept his plighted promise through twelve years in the jungle and one year of service.
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Maha-bharata BOOK VI / GO-HARANA / BOOK VII / UDYOGA; lines 3678-3819 confidence: medium

Pandu's sons bend in homage and send a peaceful message saying they lived in the pathless jungle and wandered far under Dhrita-rashtra's command while trusting his promise.

The Pandavs invoke Dhrita-rashtra's prior promise and ask for restoration of throne, land, and their share while Duryodhan retains his kingdom.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4362-4503 confidence: medium

Duryodhan, with tears and joined hands, asks Bhishma to save Hastina's royal race and says Karna should lead if Bhishma favors the sons of Pandu.

Duryodhan appeals to Bhishma's pledge, and Bhishma later says he loves the sons of Pandu but will not break his plighted word to Duryodhan.
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Maha-bharata BOOK VII / UDYOGA / BOOK VIII / BHISHMA-BADHA; lines 4368-4509 confidence: high

Duryodhan praises Bhishma's prowess, asks him to remember his pledge and save Hastina's royal race, and suggests Karna lead if Bhishma favors the sons of Pandu.

Duryodhan invokes Bhishma's pledge; the narrator states Bhishma loves the sons of Pandu but will not part from his troth or break his plighted word.
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Maha-bharata Fall of Bhishma confidence: high

Bhishma says he will not betray Duryodhana and lists the sorts of foes he will not fight, including one born female.

Bhishma himself declares the condition under which he will not fight, and that vow becomes the means of his own fall.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 19.J THE RIGVEDA, 23 / TS ERO / HYMN 39.) THE RIGVEDA, BS / HYMN 41) THE RIGVEDA. B7; lines 6135-6305 confidence: low

The Sun is Lord of riches; Varuna and Mitra protect nectar in cattle; the speaker asks Agni to preserve ancestral friendship and protect him before old age impairs the body.

The speaker asks Agni not to break ancestral friendship and to protect him before old age impairs the body.
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The Hymns of the Rigveda, Complete 2 Volumes HYMN 86.) ' DHE RIGVEDA, BAT / HYMN 85.) THE RIGVEDA. B51 / AYMN. 87.) - THE RIGVEDA, 5AS / BOOK THE SIXTH.; lines 37228-37401 confidence: medium

The hymn refers to an ancient bond of friendship with Indra and the Angirases who speak of Vala; Indra smites the strong one, forces doors and castles, and is invoked for seed, offspring, and battle.

The hymn invokes an ancient bond of friendship with Indra and the Angirases and links them with Vala, doors, and castles.
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The Hymns of the Rigveda, Complete 2 Volumes HYUN 135.) THE RIGVEDA. 581 / HYMN CLR. / HYMN 180.) THE RIQGVEDA. 605 / PANCIKA I; lines 83214-83321 confidence: high

The gods fear disagreement, take council in named groups, deposit their bodies in king Varuna's house, and form the Taninaptra or bodily covenant against treachery.

The gods deposit their bodies in Varuna's house, and the passage names the result a bodily covenant with an injunction against treachery.
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The Hymns of the Rigveda, Complete 2 Volumes PANCIKA V / ADHYAYA II / ADHYAYA III / ADHYAYA III; lines 94764-94865 confidence: medium

The adjuration runs from birth to death and names sacrifice, gifts, place, good deeds, life, and offspring as things that may be taken if the sworn party acts falsely.

The anointing is preceded by an adjuration in which false dealing would forfeit life-span-related goods, sacrifice, gifts, deeds, life, and offspring.
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The Hymns of the Rigveda, Complete 2 Volumes SERED / HYMN 64.) LHE RIGVEDA., 478 / HHE HYMNS OF / AY MN 95.) THE RIGVEDA, 527; lines 76460-76608 confidence: medium

Urvasi says Pururavas's birth made her drink from earthly milch-kine and says she warned him, but he would not listen.

Urvasi says Pururavas ignored a warning; the note explains that she had told him what would happen if the conditions of their agreement were not observed, and the passage frames them as wife and husband.
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The Hymns of the Rigveda, Complete 2 Volumes THE HYMNS OF THE RIGVEDA. / BOOK THE SEVENTH. / HYMN 14.J THE RIGVEDA, 18 / HYMN 41, THE RIQVEDA. 45); lines 46369-46507 confidence: medium

The Nasatyas are invited to come in a resplendent car rich in cattle and horses; the speakers state that there is ancestral friendship and common kin between them and the divine pair.

The speakers remind the Nasatyas that there is ancestral friendship and common kin between the divine pair and the worshippers.
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The Hymns of the Rigveda, Complete 2 Volumes YMN 87.) THE RIGVEDA. 435 / AYMN 46.) THE RIQGVEDA. 447 / SERED / HYMN 64.) LHE RIGVEDA., 478; lines 72688-72852 confidence: medium

The Maruts are asked to remember the worshippers' relationship; when they meet at the central point, Aditi confirms brotherhood. The note glosses the central point as the place of sacrifice.

The Maruts are asked to remember their relationship with the worshippers, and Aditi confirms brotherhood at the central point identified as the place of sacrifice.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CCII / SECTION CCIII / SECTION CCIV / SECTION CCV; lines 19331-19374 confidence: medium

"Concluding a treaty with those heroes, let half the land be given unto them"; Bhishma also calls the kingdom a paternal possession of both the Pandavas and Duryodhana.

Bhishma explicitly advises concluding a treaty with the Pandavas and giving them half the land to avoid evil for all.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXLI / SECTION CLXLII / SECTION CLXLIII / SECTION CLXLIV; lines 47021-47039 confidence: high

Markandeya introduces another story: King Yayati, son of Nahusha, sits on his throne surrounded by citizens, and a Brahmana comes seeking wealth for his preceptor.

The Brahmana asks for wealth for his preceptor and explicitly says the request is according to his covenant.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION CLXXV / SECTION CLXXVI / SECTION CLXXVIII / SECTION CLXXIX; lines 17484-17510 confidence: medium

After the king enters his capital, the queen, at the king's command, approaches Vasishtha; the Rishi makes a covenant with her and unites with her according to the high ordinance.

The queen approaches Vasishtha at the king's command; Vasishtha makes a covenant with her, unites with her according to ordinance, and she conceives.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 7182-7264 confidence: medium

Sura, father of Vasudeva and Pritha, promises before fire to give his firstborn to the childless Kuntibhoja and gives Pritha to him; Kuntibhoja makes her his daughter.

Sura promises in the presence of fire to give his firstborn child to childless Kuntibhoja and then gives Pritha to him.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 1 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 35436-35522 confidence: medium

Kali, affected by Damayanti's curse, says he resided in Nala while burning with serpent venom, seeks protection, and promises safety to those who recite Nala's history.

Kali asks Nala not to curse him and promises that attentive reciters of Nala's history will be free from fear on his account; Nala controls his wrath.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 BHISHMA PARVA / THE MAHABHARATA / BHISHMA PARVA / SECTION I; lines 22857-22956 confidence: high

The Kurus, Pandavas, and Somakas make covenants and rules for combat: equal opponents should fight, speech contests should be answered with speech, those leaving ranks or vulnerable should not be slain, and car-drivers, animals, weapon-carriers, drummers, and conch-blowers should not be struck.

The armies explicitly make covenants and establish rules for fair fighting, matched opponents, and protected categories of persons.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CLXXVII / SECTION CLXXVIII / SECTION CLXXIX / SECTION CLXXX; lines 21224-21284 confidence: medium

Akritavrana urges Rama not to abandon the girl seeking protection and recalls vows to protect supplicants, defend Brahmanas, and slay a proud warrior who defeats Kshatriyas.

Akritavrana recalls vows made by Rama, including not abandoning frightened seekers of protection, and Rama says he remembers the vow before resolving to approach Bhishma.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXCII / SECTION CXCIII / SECTION CXCIV / SECTION CXCV; lines 22307-22390 confidence: high

They "made a covenant" and exchanged sexes; "the Yaksha Sthuna ... became a female, while Sikhandini obtained the blazing form of the Yaksha."

The exchange is explicitly made through a covenant, with each party imparting sex to the other's body.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 51289-51368 confidence: medium

Bhima hurls objects from the field at Karna; Karna cuts them off with arrows. Bhima raises thunder-force fists and wants to slay Karna but remembers Arjuna's vow and spares him.

The passage presents two parallel restraints: Bhima does not kill Karna because of Arjuna's vow, and Karna does not kill unarmed Bhima because he remembers Kunti's words.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION LXIX / SECTION LXX / SECTION LXXI / SECTION LXXII; lines 12792-12866 confidence: high

Yudhishthira says Sanjaya spoke Dhritarashtra's mind and that Dhritarashtra seeks peace without giving back the kingdom.

Yudhishthira says his side fulfilled the stipulated exile and concealment but Dhritarashtra seeks peace without restoring the kingdom.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 6615-6677 confidence: medium

The Rishis speak conciliatorily to Vritra, say all beings suffer from the fight, and propose eternal friendship with Indra and dwelling in Indra’s regions.

The Rishis propose eternal friendship between Indra and Vritra and urge Vritra to have faith in Indra despite their hostility.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION VII / SECTION VIII / SECTION IX / SECTION X; lines 6679-6728 confidence: medium

Vritra asks that Indra or the gods not kill him by what is dry or wet, by stone or wood, by close-combat weapon or missile, or in daytime or at night.

Vritra says eternal peace with Indra is acceptable if the stated protections are ordained, and the Rishis approve the terms.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 14674-14757 confidence: medium

"The establishment of peace... depends on thee and myself... Set right thy sons... and I will set the Pandavas right."

Krishna urges Dhritarashtra to make the Pandavas allies, restrain his sons, revive affection for the Pandavas, and let the kings embrace in peace.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 SECTION XCII / SECTION XCIII / SECTION XCIV / SECTION XCV; lines 14758-14823 confidence: medium

The speaker tells the addressed Bharata king to protect the Pandavas as sons; the Pandavas report twelve years in the woods, a thirteenth year incognito, and fidelity to their pledge.

The Pandavas say they kept their word and ask the addressed king to abide by his; the request is tied to his paternal and preceptor-like duty.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 2: Books 4, 5, 6 and 7 UDYOGA PARVA / THE MAHABHARATA / UDYOGA PARVA / SECTION I; lines 5897-5994 confidence: medium

Krishna draws attention to the Pandavas and says Yudhishthira was deceitfully defeated at dice by the son of Suvala, robbed of his kingdom, and bound by a forest-exile stipulation.

Krishna emphasizes that the sons of Pandu remained firm in their pledged faith, completed the imposed years, and endured the difficult incognito period.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCCLXII / SECTION CCCLXIII / SECTION CCCLXV / FOOTNOTES; lines 71855-71958 confidence: medium

The note explains 'mitranam' as those pledged to harmlessness toward all creatures and explains enemies as the envious and harmful.

'Mitranam' is explained as those who have given a pledge of harmlessness to all creatures.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CCLXIV / SECTION CCLXV / SECTION CCLXVI / SECTION CCLXVII; lines 51221-51298 confidence: medium

Satyavat says offenders who surrender before the Purohita and others and swear not to sin again may be released; he also says even a Brahmana ascetic should be punished if he transgresses, with proportionate punishment for great or repeated offenders.

Satyavat says surrendered offenders who swear not to sin again may be released, while Dyumatsena later rejects making covenants or relying on oaths with robbers.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 35136-35203 confidence: medium

Before accepting ministership, the jackal proposes terms: the king should listen to his good counsel, preserve his provision, keep counsel private, avoid consulting him on kinsmen, and not punish others or the jackal's dependants in rage.

The jackal accepts office only after proposing a compact governing private counsel, trust, and punishment; the king agrees.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CVIII / SECTION CIX / SECTION CX / SECTION CXI; lines 35289-35318 confidence: medium

The speaker says the addressee examined him, placed him in office, then violated the compact between them and insulted him.

The speaker explicitly says a compact between himself and the king was violated, and links this rupture to distrust, alarm, and political danger.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 37603-37686 confidence: high

The mouse shelters beneath the cat after a mutual understanding; the mongoose Harita and owl Chandraka abandon pursuit when they see the compact.

A mouse and cat, normally predator and prey, form a compact for mutual safety; the compact deters other predators and lasts until both can escape.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION CXXXV / SECTION CXXXVI / SECTION CXXXVII / SECTION CXXXVIII; lines 37603-37686 confidence: high

“Nobody is anybody's friend; nobody is anybody's well-wisher.” The mouse also warns that fearful friendship and covenants with stronger individuals require caution.

The mouse states that friends and foes arise from interest and that a covenant with a stronger individual can become harmful unless managed cautiously.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 30734-30816 confidence: medium

People in old times assemble and compact to cast off violent, seductive, abducting, or robbing persons in order to inspire confidence among all classes.

People assemble, make rules for excluding predatory persons, and then petition the Grandsire for an appointed king who will protect them.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 SECTION XXVII / SECTION XXVIII / SECTION XXIX / SECTION XXX; lines 27011-27093 confidence: medium

Narada and Parvata leave heaven for earth, wander while subsisting on human food, and agree that every wish must be disclosed or the concealer will be subject to the other's curse.

Narada and Parvata agree that any wish must be disclosed, and non-disclosure will make the violator subject to the other's curse.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 13017-13105 confidence: high

The surviving Kaurava leaders agree that one who fights alone or abandons a comrade "will be stained with the five grave sins and all the minor sins," and that all will fight united.

Kaurava leaders agree to fight united and declare that anyone who fights alone or abandons a comrade will incur grave and minor sins.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8 / BOOK 9; lines 17619-17675 confidence: medium

Namuchi enters a ray of the Sun from fear of Vasava; Indra makes friends with him and swears not to kill him with anything wet or dry, or in night or day.

Indra promises not to kill Namuchi with anything wet or dry or at night or day, but kills him with foam of water after seeing fog.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3: Books 8, 9, 10, 11 and 12 / BOOK 8; lines 4774-4865 confidence: medium

Sanjaya reports Karna silencing Shalya, saying words cannot frighten him, that he was born for valour and glory, and that Shalya lives because of friendship, affection, alliance, and a compact to pardon disagreeable speech.

Karna says he spares Shalya because of friendship, alliance, and a prior compact to pardon disagreeable speeches.
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4: Books 13, 14, 15, 16, 17 and 18 SECTION LXIV / SECTION LXV / SECTION LXVI / SECTION LXVII; lines 32022-32065 confidence: medium

Subhadra says Drona's son sought to destroy embryos in the wombs of the Pandava women, and she recalls Krishna's angry promise to disappoint him and revive the son of Arjuna's son.

Subhadra recalls Krishna's prior declaration that he would revive the child and urges him to make his words truthful.
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The Markandeya Purana CANTO CXXIY. / CAKTO CXXV. / CANTO CXXTI- / CANTO CXXTI.; lines 35370-35481 confidence: medium

In Rasatala, thousands of Nagas, wives, and youths honor the maiden; Naga women ask her to turn aside her future son when the Nagas offend him.

Naga women ask the maiden to restrain her future son when the Nagas offend him; after she agrees, they adorn her with divine ornaments and flowers and she is returned.
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The Markandeya Purana CANTO CXXYIIL / MASUTTA BECAME KING. / CANTO mm. / CAKTO CXXI.; lines 36141-36253 confidence: medium

The Nagas leave Patala and go to Bhavini for protection because she had formerly promised safety; they prostrate themselves and ask her to remember, save them, turn aside her son, and have mercy.

The Nagas invoke Bhavini’s earlier promise of safety, and Bhavini remembers the promise and treats their refuge-claim as binding.
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The Markandeya Purana CANTO X?I. / CANTO xvr. / CANTO XVT, / THE BIRTH OF BATTATRITA.; lines 5436-5597 confidence: medium

After Krita-virya departs to heaven, Arjuna son of Krita-virya is invited by ministers, the family priest, and citizens to be inaugurated as king.

Arjuna is invited to be king and states that royal taxation must be tied to protection of subjects and support of pious works.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 10821-10989 confidence: high

Manthara recounts an old war of gods and demons in which Dasaratha aided the Immortals’ King, fought Sambara and the fiends, was wounded, and was saved and restored by Kaikeyi; the grateful king promised her two boons.

A king’s earlier promise of two boons, earned by Kaikeyi’s rescue of him, is to be invoked to secure Bharata’s consecration and Rama’s banishment.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11151-11309 confidence: medium

Kaikeyi says the king grants a boon with repeated oath and calls the thirty-three gods with Indra, sun, moon, planets, heaven, quarters, day and night, earth, demons, ghosts, household gods, and all beings to hear and mark it.

Kaikeyi calls gods, celestial bodies, directions, spirits, household gods, and all beings to witness and mark the king’s oath.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11686-11862 confidence: medium

Daśaratha lies prostrate like fallen Yayáti; Kaikeyí, triumphant and unsubdued, renews her demand and asks why he refuses the promised boon.

Kaikeyí frames the promised boon as a binding claim and argues that truth and keeping one's word override other duties.
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The Ramayan of Valmiki BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11686-11862 confidence: medium

Kaikeyī, described as triumphant and terrible, renews her demand and asks why Daśaratha refuses the promised boon when he has boasted of loving truth and keeping vows.

Kaikeyī insists that Daśaratha is bound by a promised boon and must uphold truth even though he grieves over Rāma.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27358-27417 confidence: medium

Rama says he promised ready aid to the praying hermits and, because he holds truth dear, must still adhere to his word.

Rama says he has promised aid and must not break the oath sworn to Brahmans, even above life and family ties.
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The Ramayan of Valmiki BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27358-27417 confidence: medium

Ráma says he promised ready aid, holds truth dear, would endure loss of Lakshmaṇ, life, and wife rather than deny his promise, and must protect the suffering saints because he is promise-bound.

Ráma promises aid and says he must not break his oath to Bráhmans, making protection of the saints obligatory.
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The Ramayan of Valmiki BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38762-38925 confidence: medium

Sugríva describes Báli’s great strength, says he roams Rishyamúka in fear with Hanumán and faithful lords, and calls Ráma his ally and refuge while admitting he has not seen Ráma’s strength.

Sugríva says fear of Báli keeps him roaming on Rishyamúka, and he names Ráma as his best ally and surest refuge.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 confidence: high

Rāma tells Bharata that Daśaratha promised Kaikeyī’s father a kingdom, later granted Kaikeyī boons, and that she requested Rāma’s exile and Bharata’s rule.

Rāma says the king’s oath and boons must be kept, so Rāma remains in exile and Bharata should rule to preserve the father’s promise.
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The Ramayan of Valmiki Canto C. The Meeting. / Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens.; lines 24713-24863 confidence: high

Rāma recounts that the royal father promised Kaikeyī’s father a kingdom as dowry, later granted Kaikeyī boons after she cared for him in battle, and then granted her requests that Rāma go to the forest and Bharata rule; the king ordered Rāma to live in the woods for fourteen years.

The passage makes kingship depend on the father’s sworn promise, Kaikeyī’s boons, Bharata’s anointing, and signs of rule such as the throne and white umbrella.
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The Ramayan of Valmiki Canto CI. Bharata Questioned. / Canto CIII. The Funeral Libation. / Canto CIV. The Meeting With The Queens. / Canto CIX. The Praises Of Truth.; lines 24866-25039 confidence: high

Rāma says that if he breaks his plighted promise and forsakes the righteous path, he would be stained by a soul-destroying crime and lose hope of heaven.

Rāma refuses to break his plighted promise or his father’s command, recalls the oath sworn before his father and Kaikeyí, and rejects Bharat’s advice to depart from the charge.
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The Ramayan of Valmiki Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 confidence: high

Sugriva says: “This hand in sign of friendship take, / And bind the bond we ne’er will break.”

Rama and Sugriva make an unbroken bond of friendship through handclasp, embrace, and a fire-centered rite.
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The Ramayan of Valmiki Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37812-37948 confidence: high

Sugriva praises Rama and offers his hand as a sign of friendship, asking Rama to accept an unbroken bond.

The passage joins handclasp, mutual pledge, kindled fire, flowered worship, circumambulation, and promises of aid in a solemn league.
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The Ramayan of Valmiki Canto LXV. The Tidings. / BOOK VI.(895) / Canto IV. The March. / Canto XI. The Summons.; lines 49613-49779 confidence: medium

Rāma says Vibhishaṇ may seek rule in his brother's place, yet he must aid and welcome those who pray for shelter, whether friends or foes, and his vow forbids rejecting even Rāvaṇ if he came for refuge.

Rāma declares a binding vow to shelter anyone who seeks refuge, including enemies, and cites authoritative examples of such protection.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 37951-38127 confidence: medium

Sugriva promises to restore Sita, saying he will track her even if she dwells in heaven or is imprisoned in hell.

Sugriva repeatedly promises, as Rama’s friend, to restore Sita and later Rama embraces him after being consoled.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 37951-38127 confidence: medium

Sugríva promises that he will restore Ráma’s wife, tracking her even if she dwells in heaven or is imprisoned in hell, and tells Ráma not to doubt his sworn words.

Sugríva repeatedly promises and swears to restore Sítá, assist Ráma, and slay Rávaṇ and his legions.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38129-38274 confidence: high

Rama asks Sugriva to say what aid Rama can lend, denies speaking falsely, and swears by his truth.

Rama and Sugriva describe their friendship as formed near a witness fire, accompanied by trust, truth-oaths, and obligations of mutual help.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38129-38274 confidence: high

Rāma praises Sugrīva’s wise friendship, asks him to trace the Maithil lady and help find Rāvaṇ, offers reciprocal aid, and swears by truth.

Rāma and Sugrīva call one another friends, swear truth, recall that the friendship was won near a witness fire, and define friendship as a bond requiring aid in danger.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: medium

Sugriva says the bitter hate of brother foes arose from these events, declares himself faultless, and asks Rama to help him and restrain Bali.

Rama answers Sugriva's petition by saying he knows Sugriva's grief through equal suffering and pledges to act against Bali.
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The Ramayan of Valmiki Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38436-38573 confidence: medium

Sugriva says the hate between the brothers arose without his fault and asks Rama, whom he calls swift to save, to restrain Bali's arm.

Sugriva asks Rama for aid against Bali, and Rama answers with a promise to kill Bali and restore Sugriva's wife and kingdom.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 38928-39087 confidence: medium

Sugriva gazes amazed at the cloven trees, prostrates himself, praises Rama's arrow, and asks him as a friend to strike down Bali, his brother-foe.

After seeing Rama's feat, Sugriva prostrates himself, praises Rama, and asks him as a friend to defeat Bali; Rama embraces Sugriva and proceeds with him.
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The Ramayan of Valmiki Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees.; lines 38928-39087 confidence: medium

Sugríva gazes at the cloven trees, prostrates, praises Rāma’s arrow and martial strength, compares finding him as a friend to Varuṇ or Indra, and asks him to strike Báli down.

Sugríva invokes friendship’s claim in asking Rāma to strike Báli, and Rāma later frames Sugríva as a friend whose protection matters to Rāma, Lakshmaṇ, and Sítá.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39293-39452 confidence: medium

Tárá recalls Sugríva's earlier defeat and argues that his renewed boldness must rest on a powerful companion; she reports Angad's tidings from spies that Ráma and Lakshmaṇ have allied with Sugríva.

Tárá reports a league of love and friendly aid between Sugríva and Ráma, and describes Ráma as the sure defence of suppliants.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 39760-39927 confidence: medium

Rama says Sugriva is dear like Lakshman, that he swore before Vanar chieftains to restore Sugriva’s wife and kingdom, and that Bali’s fate expiates his former sins.

Rama says he made a solemn bond before Vanar chieftains to restore Sugriva’s wife and kingdom and could not break his plighted promise.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40089-40239 confidence: medium

Tárá says Ráma has won fame, paid his debt to Sugríva, and kept his promise; she says King Sugríva has Rumá restored and may enjoy uninterrupted reign because his foe is slain.

Tárá says Ráma has paid his debt to Sugríva and kept the promise he made by the deed of killing Báli.
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The Ramayan of Valmiki Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40241-40395 confidence: medium

“And for the son of Raghu’s sake / The toil and danger undertake,” with warning that breach of faith is grievous and punishable.

Báli tells Sugríva to undertake toil and danger for the son of Raghu and warns that breach of faith would be grievous and punished.
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The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41437-41535 confidence: medium

The son of Raghu accuses Sugríva of repose, lack of pity, scorn for the dispossessed exile oppressed by Rávaṇ, and neglect of the hour of action after his hopes have succeeded.

Sugríva is said to have received prior help, sworn to assist after the rains, and then delayed; the rebuke stresses keeping pledged words and repaying aid.
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The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41437-41535 confidence: high

Rama says Sugriva rests in pleasure, lacks pity, scorns the dispossessed exile oppressed by Ravana, and forgets the promise made in need.

Rama emphasizes that Sugriva received earlier aid, gave a promise, and must now repay the favor by lending help.
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The Ramayan of Valmiki Canto XII. The Palm Trees. / Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains.; lines 41437-41535 confidence: medium

The dictated reproach condemns breaking a plighted promise and failing to repay earlier aid; the thankless are said to die dishonored with dogs passing their corpses.

Rama’s message warns that a promise-breaker is dishonored, recalls Bali’s death, and threatens Sugriva if he strays from truth.
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The Ramayan of Valmiki Canto XII. The Sacrifice Begun. / Canto XIII. The Sacrifice Finished. / Canto XV. The Nectar. / Canto XIX. The Birth Of The Princes.; lines 3820-3990 confidence: high

Viśvámitra asks whether the king made a promise and now wishes to break his word, saying a son of Raghu’s line should scorn to fail in faith.

Viśvámitra and Vaśishṭha frame the king’s obligation as a promise tied to truth, justice, royal merit, and the honor of his line.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41538-41672 confidence: medium

Lakshmaṇ says a Vānar who breaks his word should lose royal power; if joy has blinded him, he is unfit to reign; he also says Báli’s son should trace Rāma’s consort with brave Vānar chiefs.

The passage centers on Sugrīva’s failure of faith and Lakshmaṇ’s demand that the king aid Rāma as a friend.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41674-41802 confidence: high

Sugriva is urged to go with son and kin, bow before the prince, follow Rama's command, and remain true to his pledged word.

Sugriva has received decisive aid from Rama, worries over Rama's unrepaid favors, and is repeatedly urged to keep his pledged word and vows.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41674-41802 confidence: high

Sugriva is dulled by love, wine, and languor; the Vanars’ frightened shouting wakes him, and he rises with wine-red eyes and a flower garland.

Sugriva is shown wine-dulled and slow to act, while counsellors urge him to obey Rama and be true to his plighted word.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41805-41957 confidence: medium

Lakshman tells Tara that Sugriva spends his days in pleasure, neglects duty, friends, state affairs, and the agreed four months in which he should have helped Rama’s side.

Lakshman recalls an agreed four-month time for Sugriva to help and states that those who are helped in need lose virtue if they refuse aid in return.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41805-41957 confidence: medium

Lakshman says four agreed months for Sugriva’s help have passed; wine destroys virtue and gain; one who refuses reciprocal aid loses virtue and casts away friendship.

Lakshman states that four months were fixed for Sugriva to help, that the months have passed, and that Sugriva has not acted.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41959-42084 confidence: high

Tárá says the seasons pass while Ráma suffers delay, that grace should be returned, and that Sugríva is caught in love and pleasure: “conquering love is lord of all” and “caught in pleasure’s snare.”

Tárá says grace should be returned, and Lakshmaṇ says Sugríva received Ráma’s help but has failed to repay the debt or keep his pledged word.
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The Ramayan of Valmiki Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41959-42084 confidence: medium

Lakshmaṇ cites an old verse sung by Brahmá: pardon may be ordained for wine, slaughtered cows, theft, and broken vows, “but none / For thankless scorn of service done.”

Lakshmaṇ invokes a Brahmá-attributed maxim denying pardon for ingratitude and threatens Sugríva with death by Ráma’s arrows if he disowns his obligation.
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The Ramayan of Valmiki Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6396-6572 confidence: high

Diti says the blighted bud was cleft into seven by Indra and asks that seven spirits arise from it as Maruts, gods of storms, assigned to heavenly and aerial regions.

Diti petitions, Indra agrees, and the passage explicitly calls their agreement a compact; the Maruts receive divine forms, Amrit, service to Indra, and freedom from fear, age, and sickness.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

Angad recounts Vanara lineage, Rama’s exile, Sita’s abduction, Jatayus’s fight and death, Rama and Sugriva’s covenant, Bali’s death, Sugriva’s search command, the month lost in Maya’s underground cavern, and the Vanaras’ resolve to fast and die.

Rama and Sugriva make a covenant for mutual aid, followed by Rama’s action against Bali and Sugriva’s command to search for Sita.
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The Ramayan of Valmiki Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43901-44053 confidence: high

Ráma and Sugríva make a covenant for mutual aid; Ráma kills Báli; Sugríva becomes monarch of the Vānaras and sends a host to seek Ráma’s queen, whom they do not find.

Ráma and Sugríva make a covenant for mutual aid; Ráma kills Báli, Sugríva becomes king, and Sugríva commands the search for Sítá.
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The Ramayan of Valmiki Canto XXII. Lakshman Calmed. / Canto XXVIII. The Dangers Of The Wood. / Canto XXX. The Triumph Of Love. / Canto XXXII. The Gift Of The Treasures.; lines 15109-15265 confidence: medium

Daśaratha says he granted Kaikeyí’s boons and was misled, then tells Ráma to be ruler in his father’s stead.

Daśaratha’s granted boons to Kaikeyí and his spoken decree bind the king and Ráma despite their sorrow.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 17481-17609 confidence: medium

Rama acknowledges Sumantra's attachment but orders him home so Kaikeyi will be assured of Rama's banishment, the king's oath, and Bharata's secure rule over Ayodhya.

Rama says Sumantra must return so Kaikeyi will trust the king's oath and see Bharata securely reigning in Ayodhya.
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The Ramayan of Valmiki Canto XXXII. The Gift Of The Treasures. / Canto XXXVII. The Coats Of Bark. / Canto XLVI. The Halt. / Canto XLIX. The Crossing Of The Rivers.; lines 18695-18867 confidence: medium

Sumantra says the exiles’ conduct will win undying glory: they delight in the forest, follow the ancient way of mighty saints, keep their father’s honor and oath, and live on wild fruit.

Sumantra says the exiles’ highest aim is to keep their father’s honor and observe the oath he swore, while living on wild fruit in the forest.
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The Ramayan of Valmiki CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 864-991 confidence: high

Ráma kills Kabandha and burns the body; Kabandha emerges from the flame in a lovely form and gives guidance. Ráma reaches Pampá, gains Hanumán’s friendship, and forms a sacred-flame alliance with Sugríva.

Ráma and Sugríva form an alliance before the sacred flame.
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The Ramayan of Valmiki FOOTNOTES / ILIAD. XVII. 426. / GORRESIO. / MACBETH.; lines 64865-64999 confidence: low

The note refers to Daśaratha's rash oath and fatal promise to Kaikeyí.

The note explicitly refers to Daśaratha's rash oath and fatal promise to Kaikeyí.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high

Sacred fire is produced by rubbing two pieces of wood; in marriage and solemn covenants fire is the holy witness before whom agreement is made, with a Roman/Spenserian comparison noted.

The note says ritual fire is produced for sacred purposes and serves as holy witness in marriage and other solemn covenants.
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The Ramayan of Valmiki THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64183-64293 confidence: high

Sacred fire is produced by rubbing two pieces of wood; in marriage and solemn covenants fire is a holy witness, with a comparison to Roman and Spenserian marriage fire.

Sacred fire is produced ritually and regarded as a holy witness in marriages and other solemn covenants.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11443-11507 confidence: high

Kaikeyí challenges the king’s truthfulness if he repents his promise, says she saved his life when he was struck by a foe, and imagines gathered kings and princes condemning him as forsworn.

The passage centers on a monarch being compelled to honor a prior promise despite the cost to his preferred royal succession.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11684-11860 confidence: high

Kaikeyí, triumphant and terrible, renews her demand and asks why Daśaratha refuses the promised boon after boasting that he loves truth and keeps vows.

Kaikeyí insists that Daśaratha’s promise and truthfulness bind him to grant the boons, even against his desire as father and king.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11684-11860 confidence: high

Kaikeyí cites Śaivya, who kept a promise to a hawk by giving flesh and bone, and Alarka, who gave his bleeding eyes when a learned Bráhman claimed his promise.

Kaikeyí cites Śaivya giving flesh and bone to a hawk and Alarka giving bleeding eyes when promises are claimed.
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The Rámáyan of Válmíki, translated into English verse BOOK II. / Canto I. The Heir Apparent. / Canto VI. The City Decorated. / Canto IX. The Plot.; lines 11684-11860 confidence: medium

Kaikeyí asks why Daśaratha lies prostrate over a simple promise and declares that the righteous deem truth supreme among duties, commanding him to acknowledge the binding claim.

Kaikeyí says truth comprehends religion, supports justice and divine words, brings bliss, and is modeled by the ocean keeping within its bounds.
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The Rámáyan of Válmíki, translated into English verse BOOK III. / Canto I. The Hermitage. / Canto V. Sarabhanga. / Canto VIII. The Hermitage.; lines 27356-27415 confidence: medium

Ráma says he promised ready aid, must adhere to truth, and would sooner endure loss of Lakshmaṇ, life, and wife than break his oath to Bráhmans.

Ráma treats his promise to aid the Bráhmans as binding and says he cannot break the oath.
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The Rámáyan of Válmíki, translated into English verse BOOK IV. / Canto V. The League. / Canto VI. The Tokens. / Canto XI. Dundubhi.; lines 38760-38923 confidence: medium

Lakshmaṇ asks what test would still Sugríva's doubts; Sugríva says Ráma's arrow through a Sál trunk or his throwing of the demon bull would make him believe Báli already slain.

Sugríva calls Ráma his ally and refuge but asks for demonstrations of strength against Báli, first with Dundubhi's body and then with the Sál tree and arrow.
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The Rámáyan of Válmíki, translated into English verse Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37810-37946 confidence: high

Sugríva praises Ráma and offers his hand as a sign of friendship and an unbroken bond; Ráma accepts by seizing and pressing the hand and holding his new ally to his heart.

Sugríva and Ráma pledge friendship by handclasp, then a worshipped fire is placed between them and they circle it reverently.
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The Rámáyan of Válmíki, translated into English verse Canto LX. Lakshman Reproved. / Canto LXX. Kabandha. / BOOK IV. / Canto V. The League.; lines 37810-37946 confidence: high

Hanumán comes from Rishyamúka/Malaya and tells Sugríva that Ráma stands with Lakshmaṇ; he describes Ráma as Daśaratha’s son, forest-dwelling under duty, whose wife was stolen by Rávaṇ, and says Ráma seeks Sugríva’s aid.

Ráma comes seeking aid after Sítá’s theft, while Sugríva asks Ráma to free him from Báli and expects to regain realm and wife.
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The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 37949-38125 confidence: medium

Sugriva promises to restore Sita even from heaven or hell and says he saw Ravana carry a woman through the clouds while she called Rama and Lakshmana's names.

Sugriva repeatedly promises, with language of friendship and sworn assurance, to help Rama regain Sita and destroy Ravana's forces.
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The Rámáyan of Válmíki, translated into English verse Canto LXX. Kabandha. / BOOK IV. / Canto V. The League. / Canto VI. The Tokens.; lines 38127-38272 confidence: high

Ráma praises Sugríva’s counsel, asks him to trace the Maithil lady and find Rávaṇ, offers reciprocal aid, and swears by his truth.

The passage explicitly links the friendship to a witness fire, a handclasp, and sworn truth between Ráma and Sugríva.
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The Rámáyan of Válmíki, translated into English verse Canto VI. The Tokens. / Canto XI. Dundubhi. / Canto XII. The Palm Trees. / Canto XIV. The Challenge.; lines 40239-40393 confidence: medium

Bāli tells Sugríva to undertake toil and danger for the son of Raghu and warns that breach of faith is a grievous wrong that would not go unpunished.

Bāli tells Sugríva to undertake toil and danger for the son of Raghu and warns that breach of faith is grievous and punishable.
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The Rámáyan of Válmíki, translated into English verse Canto XIV. The Challenge. / Canto XXVI. The Coronation. / Canto XXVIII. The Rains. / Canto XXXI. The Envoy.; lines 41536-41670 confidence: high

Lakshmaṇ says that if the Vánara should “break his word,” loss of royal power should follow; he speaks of slaying “the breaker of his faith” and says Báli’s son should trace Ráma’s consort.

Lakshmaṇ speaks of the Vánara breaking his word, deserving loss of royal power, and being unfit to reign; Ráma names Sugríva’s offense as failing faith and wasting time.
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The Rámáyan of Válmíki, translated into English verse Canto XL. The Cleaving Of The Earth. / Canto XLI. Kapil. / Canto XLV. The Quest Of The Amrit. / Canto XLVII. Sumati.; lines 6394-6570 confidence: high

Diti addresses Indra after the bud has been cleft into seven and asks that seven spirits arise from it as Maruts, gods of storms, with assigned regions.

The passage explicitly states that mother and son made a compact after Diti’s petition and Indra’s grant concerning her children’s names, forms, and privileges.
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The Rámáyan of Válmíki, translated into English verse Canto XLV. The Departure. / Canto XLVII. The Return. / Canto L. The Enchanted Cave. / Canto LII. The Exit.; lines 43899-44051 confidence: high

Ráma and Sugríva make a covenant for mutual aid; Báli dies by Ráma’s arrow; Sugríva becomes Vānara king and commands a host to search for Sítá from coast to coast.

Angad states that Ráma and Sugríva made a covenant for mutual aid, after which Sugríva became king and ordered the search for Sítá.
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The Rámáyan of Válmíki, translated into English verse Canto XLVI. The Guest. / Canto LI. The Combat. / Canto LX. Lakshman Reproved. / Canto LXX. Kabandha.; lines 36291-36415 confidence: medium

Kabandha urges Ráma to go to Sugríva, make him a friend, form a solemn alliance before the attesting flame, and cast weapons before the flame; Sugríva is described as strong, shapeshifting, responsive to suppliants, grateful, and able to help.

Kabandha instructs Ráma to frame an alliance with Sugríva before the attesting flame and to cast weapons before the flame to bind friendship.
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The Rámáyan of Válmíki, translated into English verse CONTENTS / INVOCATION.(1) / BOOK I.(6) / OM.(8); lines 862-989 confidence: high

The hermitess’s counsel leads Ráma to Pampá, where he wins Hanumán’s friendship and, through Hanumán, swears alliance with Sugríva before the sacred flame.

Ráma and Sugríva swear alliance before the sacred flame, and the alliance leads to reciprocal aid.
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The Rámáyan of Válmíki, translated into English verse THE SUPPLIANT DOVE. / INDEX OF PRINCIPAL NAMES / FOOTNOTES / ILIAD. XVII. 426.; lines 64181-64291 confidence: high

Sacred fire is produced by wood attrition and is regarded in marriage and solemn covenants as the holy witness; the note compares this with a Roman/Spenserian rite.

The note says sacred fire is treated as the holy witness in marriage and other solemn covenants.
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Vedic Hymns, Part II (Sacred Books of the East, Vol. 46) ASH7AKA III, ADHYAYA 8, VARGA 14-15. / MANDALA V, HYMN 2. 367 / NOTES. / MANDALA V, HYMN 2. 369; lines 17833-17904 confidence: low

“Mitra as the god of alliances” and “anointing of Mitra—possibly of an object that represents Mitra.”

Mitra is explicitly described as the god of alliances.
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biblical

The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1038-1174 confidence: high

God judges God's own children with circumspection because of sworn covenants and good promises to their parents; chastisement and mercy are contrasted with scourging enemies.

God's own children are linked to parents with whom God swore and made covenants of good promises, and God's chastisement is connected with mercy and hope.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1608-1744 confidence: high

The just are touched by an assault of death in the wilderness; a blameless man uses ministry, prayer, and incense, withstands wrath, subdues the punisher by a word, invokes the oath and covenant with the fathers, and stands between the dead and living.

A blameless man uses prayer, incense, and an appeal to the oath and covenant with the fathers to stop the assault of death.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 1608-1744 confidence: medium

The priestly robe contains the whole world; four rows of stones bear the fathers’ glory, the diadem bears divine majesty, and the destroyer gives place and is afraid.

The priestly robe contains the whole world, stones bear the glory of the fathers, and the diadem bears divine majesty; the destroyer gives place before these signs.
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The Bible, Douay-Rheims, Book 25: Wisdom The Bible, Douay-Rheims, Book 25: Wisdom / THE HOLY BIBLE / THE BOOK OF WISDOM; lines 98-242 confidence: medium

The audience is warned against murmuring, detraction, and lying; God did not make death or delight in destruction; creation is for being and health; justice is perpetual and immortal; the wicked call death to themselves, esteem it a friend, and make a covenant with it.

The passage states that God did not make death, but the wicked call it to themselves, esteem it as a friend, and make a covenant with it.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 1115-1280 confidence: high

The addressee is told to be steadfast in covenant, remain in commandments, avoid sinners' works, trust God, and stay in place; God can suddenly make the poor rich and quickly reward the just.

The addressee is directly commanded to be steadfast in covenant and to remain in the work of the commandments while trusting God.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 1282-1448 confidence: medium

The passage commands remembrance that death is not slow and that the covenant of hell has been shown; the note explains this as a decree that all go down to regions of death.

The passage tells the addressee to remember that death is not slow and mentions the covenant of hell, glossed as the decree that all go down to the regions of death.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 1621-1787 confidence: high

God gives instructions, the law of life, an everlasting covenant, justice, judgments, warning against iniquity, and commandments concerning the neighbour; the note links the seeing and hearing of glory to the law on Mount Sinai.

God gives instructions, the law of life, an everlasting covenant, judgments, and commandments concerning the neighbour.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 2442-2614 confidence: high

Wisdom seeks rest; the creator commands her dwelling in Jacob, inheritance in Israel, and root in the elect; she says she was created before the world, ministers in the holy dwelling, and is established in Sion and Jerusalem.

The creator commands Wisdom's dwelling in Jacob and Israel; the passage identifies Wisdom's teaching with the book of life, covenant of the Most High, truth, and Mosaic law.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 2791-2955 confidence: high

The revenge-seeker receives vengeance from the Lord; the hearer is told to forgive the neighbour, remember last things, fear God, and remember the covenant of the Most High.

The hearer is told to forgive the neighbour, remember the fear of God, and remember the covenant of the Most High.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 3637-3802 confidence: medium

The prayer asks God to gather the tribes of Jacob, inherit them as from the beginning, have mercy on Israel as firstborn and on sanctified Jerusalem, and fill Sion with words and glory.

The prayer asks for Jacob’s tribes to be gathered, Israel to receive mercy as firstborn, and Jerusalem and Sion to be sanctified and filled with divine glory.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 3969-4132 confidence: medium

The wise man prays to the Lord, supplicates for sins, may be filled with understanding, pours forth wisdom like showers, meditates in secrets, and glories in the Lord's covenant law.

The wise man meditates, shows learned discipline, and glories in the law of the covenant of the Lord.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4303-4459 confidence: high

The speaker introduces matters for shame and lists sexual misconduct, lies, injustice, theft, deceit in exchange, neglect of social obligations, and improper pursuit of another man’s wife or handmaid.

The passage includes the truth of God and the covenant among matters of shame and then explicitly says not to be ashamed of the law of the Most High and his covenant.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4461-4631 confidence: high

Noe is perfect and just in a time of wrath, made a reconciliation; a remnant remains when the flood comes, and covenants promise that all flesh will not again be destroyed by flood.

Noe is connected with a remnant left when the flood came and with covenants that all flesh should no more be destroyed by flood.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4461-4631 confidence: high

Abraham is father of many nations, keeps the law of the Most High, is in covenant, remains faithful in temptation, and receives an oath of multiplied posterity and broad inheritance.

Abraham is in covenant, faithful in temptation, and receives an oath that his posterity will increase like dust and stars and inherit a wide territory.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4633-4788 confidence: high

The Lord acts with Isaac for Abraham's sake, gives Jacob the blessing of all nations, confirms covenant, divides inheritance into twelve tribes, and preserves men of mercy.

Multiple figures receive or transmit covenantal blessing, inheritance, priesthood, peace, and Davidic succession for their seed or people.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4633-4788 confidence: high

Aaron, brother of Moses and of Levi's tribe, is exalted; God makes an everlasting covenant with him and gives him the priesthood of the nation.

Aaron receives an everlasting priesthood, exclusive sacred garments for his descendants, anointing with holy oil, and ritual duties involving sacrifice and reconciliation.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4633-4788 confidence: medium

David the king, son of Jesse of Judah, receives a covenantal inheritance for himself and his seed, connected with wisdom to judge the people in justice and everlasting national glory.

David the king receives covenantal inheritance for himself and his seed, with wisdom to judge the people and everlasting national glory.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4790-4947 confidence: medium

Two appointed men are delivered from danger among six hundred thousand men and connected with inheritance in the land flowing with milk and honey; Caleb remains strong into old age, ascends high places, and his seed obtains inheritance; Israel is to see that obeying God is good.

The passage links appointed deliverance, inheritance in the land flowing with milk and honey, Caleb’s seed obtaining the land, and Israel seeing that obedience to God is good.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4790-4947 confidence: high

David destroys enemies including Philistine adversaries, thanks and praises God, appoints singers before the altar, orders festivals and solemn times, receives forgiveness, and is given a covenant of the kingdom and throne of glory.

David praises God, appoints singers before the altar, orders festivals, receives forgiveness, and is given a covenant of the kingdom and a throne of glory in Israel.
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The Bible, Douay-Rheims, Book 26: Ecclesiasticus The Bible, Douay-Rheims, Book 26: Ecclesiasticus / THE HOLY BIBLE / ECCLESIASTICUS / THE PROLOGUE; lines 4790-4947 confidence: high

Solomon gathers gold and silver abundantly, bows to women, is brought under subjection, stains his glory, defiles his seed, brings wrath on his children, and causes kingdom division and a rebellious kingdom from Ephraim.

Solomon’s subjection to women, stained glory, and defiled seed lead to wrath and division, while God preserves mercy and gives a remnant to Jacob and David.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 2151-2314 confidence: medium

The speaker says he made a covenant with his eyes, asks about God's portion and the Almighty's inheritance from above, and says God sees his ways and counts all his steps.

The speaker explicitly says he made a covenant with his eyes in relation to not thinking upon a maid.
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The Bible, King James Version, Book 18: Job The Bible, King James Version, Book 18: Job / Book 18 Job; lines 356-516 confidence: medium

The addressee is promised deliverance in six and seven troubles, redemption in famine and war, protection from the tongue, fearlessness before destruction, famine, and beasts, league with field stones, peace with field beasts, and a peaceful tabernacle.

The speaker says the protected person will be in league with the stones of the field and at peace with the beasts of the field.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 1430-1588 confidence: medium

The nation whose God is the LORD is blessed and chosen; the LORD looks from heaven on all sons of men and inhabitants of the earth, fashioning hearts and considering works.

The nation whose God is the LORD is blessed, and the people are described as chosen for the LORD's inheritance.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2033-2181 confidence: medium

Fathers told of God's old works: God drove out peoples and planted the ancestors; possession came by God's right hand, arm, countenance, and favor, not by their sword or arm.

The fathers tell of God driving out peoples and planting the ancestors, with success attributed to God's hand, arm, countenance, and favor rather than human sword or arm.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2033-2181 confidence: high

The community says God cast them off, did not go with armies, made them turn back, scattered and sold them, and made them reproach, derision, byword, and shame before enemies.

The community laments that God has cast them off and caused defeat, while insisting they have not forgotten God or dealt falsely in the covenant.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2343-2496 confidence: high

God calls heaven and earth to judge his people; saints are gathered as those who made covenant by sacrifice; God is declared judge himself.

The saints are gathered as those who made covenant by sacrifice, while the wicked are challenged for taking God's covenant in their mouth despite rejecting instruction.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 2498-2646 confidence: medium

The speaker says the reproach came not from an enemy but from an equal, guide, and acquaintance with whom he took counsel and walked to God's house.

A former companion is associated with reproach and later with putting forth hands against one at peace and breaking covenant.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3410-3564 confidence: medium

The community asks why God has cast them off, asks him to remember the purchased and redeemed congregation, and names Mount Zion where God has dwelt.

The community asks God to remember the purchased and redeemed congregation and Mount Zion, while enemies desolate the sanctuary and sacred places.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3566-3719 confidence: high

The speaker asks the LORD to remember enemy reproach and blasphemy, not give the turtledove's soul to the wicked, respect the covenant, and protect the poor and oppressed amid dark places full of cruelty.

The speaker asks God to respect the covenant while the poor, needy, and oppressed face cruelty and wickedness.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3721-3873 confidence: high

The speaker says the LORD's praises, strength, and works will be shown to coming generations; God established testimony in Jacob and law in Israel so children would know, hope, remember, and keep commandments rather than follow a rebellious generation.

The passage commands fathers and children to make known God's works, testimony, and law so future generations remember and obey.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3721-3873 confidence: high

The children of Ephraim are armed with bows but turn back in battle; they do not keep God's covenant or law and forget his works and wonders.

Ephraim and Israel are said to turn back, refuse law, forget works, provoke God, and fail to remain steadfast in covenant.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3721-3873 confidence: medium

While meat remains in their mouths, God's wrath slays the fattest and chosen men; despite this they continue sinning and not believing, and their days and years are consumed in vanity and trouble.

After judgment and the people's unstable return, God is described as forgiving iniquity, not destroying, and turning away anger.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3875-4025 confidence: medium

God brings the people to the border of his sanctuary and mountain, casts out the heathen, divides an inheritance, and makes Israel's tribes dwell in tents.

The passage links God's brought people, inherited land, sanctuary border, a purchased mountain, Mount Zion loved by God, and a sanctuary built by God.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3875-4025 confidence: high

Israel tempts and provokes God, turns back like their fathers, and angers him with high places and graven images.

Israel fails to keep testimonies and provokes God with high places and graven images; God responds with wrath, abandonment of Shiloh, enemy domination, sword, fire, and death.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 3875-4025 confidence: medium

God brings a vine out of Egypt, casts out the heathen, plants it, prepares room, makes it take deep root, fills the land, covers hills, and sends boughs to the sea and branches to the river.

The prayer depicts a vine brought from Egypt, planted by God, rooted, spread across the land, then exposed, devoured, burned, and commended to God's renewed attention.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4027-4188 confidence: high

The passage commands song and instruments for God at the new moon and feast; this is a statute for Israel and testimony ordained in Joseph when he went through Egypt.

The passage links festival law and testimony with deliverance from Egypt, exclusive worship of the LORD, Israel's refusal to hearken, and blessings that would follow obedience.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4349-4507 confidence: high

The speaker will sing the LORD's mercies and faithfulness; the LORD has made a covenant with the chosen one, sworn to David, and promised enduring seed and throne.

The LORD swears a covenant to David, promising to establish David's seed and throne for ever and to keep mercy and covenant with him.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4349-4507 confidence: high

If David's children forsake law or commandments, transgression is visited with rod and stripes, yet lovingkindness and faithfulness are not removed and the covenant is not broken; the throne is compared to sun, moon, and a faithful witness in heaven.

If David's children forsake law and commandments, they are punished with rod and stripes, yet the LORD states that lovingkindness, faithfulness, and covenant will not be utterly removed or broken.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4820-4977 confidence: high

A new song and instrumental praise are commanded because the LORD has done marvelous things, gained victory by his right hand and holy arm, made salvation and righteousness known, remembered mercy and truth toward Israel, and shown salvation to the ends of the earth.

The LORD remembers mercy and truth toward the house of Israel; Moses, Aaron, and Samuel call on him, are answered from the cloudy pillar, and are associated with testimonies and ordinance.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4979-5137 confidence: high

The LORD's mercy is compared to heaven's height and east-west distance; he pities like a father, remembers humans are dust, contrasts mortal life with grass and flowers, and extends mercy and righteousness to covenant keepers and their descendants.

The LORD pities those who fear him like a father pities children, remembers human dust, and extends mercy and righteousness to children's children of those who keep covenant and commandments.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 4979-5137 confidence: medium

The LORD executes righteousness and judgment for the oppressed, made known his ways to Moses and acts to Israel, is merciful and slow to anger, and does not repay according to sins.

The passage states that the LORD made known his ways to Moses and his acts to the children of Israel, within a context that later names covenant and commandments.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5139-5306 confidence: high

The LORD remembers the covenant forever, made with Abraham, sworn to Isaac, confirmed to Jacob and Israel, promising Canaan; while they were few strangers moving among nations, he protected them and reproved kings.

The LORD remembers a covenant with Abraham, Isaac, Jacob, and Israel, tied to Canaan as inheritance.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5139-5306 confidence: high

The LORD remembers the covenant forever, made with Abraham, sworn to Isaac, confirmed to Jacob and Israel, promising Canaan; while they were few strangers moving among nations, he protected them and reproved kings.

The covenant people are few, strangers, and moving among nations, while the LORD prevents wrong against them and reproves kings.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 522-668 confidence: medium

The speaker asks God to preserve him, declares trust, delights in the saints, refuses the offerings and names of another god, and calls the LORD his inheritance, cup, lot, and goodly heritage.

The speaker refuses the drink offerings and names of those who hasten after another god and identifies the LORD as his portion, cup, lot, and heritage.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5308-5470 confidence: high

The LORD remembers his holy promise and Abraham his servant, brings forth his people with joy, gives them lands, and expects statute and law observance.

The LORD remembers his holy promise to Abraham and later remembers covenant when he hears the people's cry in affliction.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 5632-5787 confidence: high

The speaker praises the LORD in assembly and congregation; the LORD's works are great, honorable, glorious, righteous, remembered, gracious, and compassionate; the LORD gives meat to those who fear him and is mindful of covenant.

The LORD is said to be mindful of covenant, to send redemption to his people, and to command his covenant forever.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6127-6301 confidence: medium

The speaker asks to understand the way of precepts, be strengthened, be removed from lying and vanity, and be taught statutes; he chooses truth, holds to testimonies, and asks to be quickened in righteousness.

The speaker identifies as the LORD's servant and repeatedly vows to keep the LORD's words, law, precepts, commandments, testimonies, and statutes.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6303-6479 confidence: medium

The speaker swears to keep righteous judgments, asks to be quickened, offers freewill offerings of the mouth, says his soul is in his hand, avoids a snare, and takes testimonies as an everlasting heritage.

The speaker identifies as the LORD’s servant, swears to keep righteous judgments, loves commandments above gold, and asks to be taught statutes.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6481-6653 confidence: high

The LORD's testimonies are founded for ever; the word is true from the beginning and righteous judgments endure for ever.

The passage repeatedly names the LORD's testimonies, law, statutes, word, judgments, commandments, and precepts as enduring, loved, kept, and a basis for deliverance and understanding.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6481-6653 confidence: high

"I will lift up mine eyes unto the hills"; help comes from the LORD, maker of heaven and earth.

The LORD, maker of heaven and earth, is described as keeper of Israel who does not slumber or sleep and preserves from evil.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6655-6814 confidence: high

Priests are to be clothed with righteousness and saints to shout for joy; the LORD swears to David concerning offspring on his throne, conditioned on covenant, and chooses Zion as his habitation and rest.

The LORD swears to David that the fruit of his body will be set on his throne, with descendants continuing if they keep the covenant and testimony.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 6816-6984 confidence: medium

The LORD is praised as good, great, above all gods, chooser of Jacob and Israel, and sovereign in heaven, earth, seas, and deep places.

Jacob and Israel are chosen as the LORD's treasure, and land taken from defeated kings is given as an inheritance to Israel.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 7284-7447 confidence: medium

Happy is the one whose help is the God of Jacob; the LORD made heaven, earth, sea, and all in them, and keeps truth forever.

The LORD is called the God of Jacob and God of Zion and is said to show his word, statutes, and judgments to Jacob and Israel in a way not given to other nations.
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The Bible, King James Version, Book 19: Psalms The Bible, King James Version, Book 19: Psalms / Book 19 Psalms; lines 975-1135 confidence: high

The speaker lifts his soul to the LORD, trusts in God, asks not to be ashamed or overcome by enemies, and asks to be shown and taught the LORD's ways, paths, and truth.

The speaker asks to be shown the LORD's ways and truth; the LORD teaches sinners and the meek; the LORD's paths are mercy and truth to covenant keepers, and he shows covenant to those who fear him.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1098-1227 confidence: high

The LORD has mercy on Jacob, chooses Israel, sets them in their land, joins strangers to them, and reverses bondage and captivity.

The LORD chooses Jacob/Israel, sets them in their own land, gives rest from bondage, and reverses captivity.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1098-1227 confidence: medium

Gate and city howl, Palestina is dissolved, smoke comes from the north, and messengers are answered that the LORD founded Zion and the poor trust in it.

The LORD is said to have founded Zion, and the poor of his people are said to trust in it.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1476-1605 confidence: medium

Egyptian cities swear to the LORD; altar and pillar stand in Egypt; Egyptians cry out, receive a saviour, sacrifice and vow; the LORD smites and heals Egypt; a highway links Egypt and Assyria; Egypt, Assyria, and Israel are blessed.

Egypt, Assyria, and Israel are jointly blessed, with Egypt called “my people,” Assyria “the work of my hands,” and Israel “mine inheritance.”
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1739-1864 confidence: high

The earth mourns and is defiled because inhabitants transgress laws, change ordinance, and break the everlasting covenant; the curse devours the earth, inhabitants are desolate and burned, and few remain.

The earth is defiled because inhabitants transgress laws, change ordinance, and break the everlasting covenant, after which the curse devours the earth.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 1997-2120 confidence: high

Scornful rulers in Jerusalem claim a covenant with death and agreement with hell, with lies as refuge; the Lord GOD lays a sure foundation stone in Zion; judgment and righteousness are measured; hail and waters sweep away refuge and hiding place; the covenant is disannulled.

Jerusalem's rulers claim a covenant with death and agreement with hell, but the Lord GOD declares the covenant disannulled and unable to stand.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 2874-3000 confidence: medium

The LORD says the Assyrian king will not enter the city, shoot arrows, come with shields, or cast a siege bank, but will return by the way he came; the LORD will defend the city for his own sake and for David's sake.

The LORD says he will defend the city for his own sake and for David's sake, and identifies himself to Hezekiah as the God of David his father.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3131-3256 confidence: medium

Israel/Jacob is called the LORD's servant, chosen, seed of Abraham the LORD's friend, called from the ends of the earth, not cast away; the LORD promises presence, strength, help, and upholding by the right hand of righteousness.

Israel/Jacob is called chosen servant, seed of Abraham the LORD's friend, not cast away, strengthened, helped, upheld, and protected from opponents.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3258-3385 confidence: high

The LORD's servant is upheld, elect, given spirit, and tasked with bringing judgment; he does not cry out, break a bruised reed, or quench smoking flax, and he sets judgment in the earth while the isles wait for his law.

The LORD upholds a servant, gives him spirit, sends him to bring judgment, and gives him as a covenant for the people and a light of the Gentiles to open blind eyes and release prisoners.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3387-3517 confidence: medium

Jacob/Israel has not called on the LORD or brought burnt offerings, sacrifices, sweet cane, or sacrificial fat, but has wearied him with sins and iniquities.

Jacob/Israel is accused of neglecting offerings and sacrifices and wearying the LORD with sins; the LORD blots out transgressions and also mentions curse and reproaches.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3519-3642 confidence: medium

Jacob and Israel are told they are the LORD's servant, formed by him and not forgotten; transgressions and sins are blotted out like clouds, and Israel is called to return because the LORD has redeemed him.

Jacob/Israel is addressed as the LORD's formed servant and elect, with transgressions blotted out and redemption announced.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3770-3896 confidence: high

The house of Jacob, called Israel and come from the waters of Judah, swears by the LORD and mentions the God of Israel, but not in truth or righteousness; they call themselves of the holy city and rely on the God of Israel.

Jacob/Israel is called by the LORD’s name but rebuked as obstinate and transgressive; the LORD defers anger, refines in affliction, and acts for his own name and glory.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3770-3896 confidence: high

The people are commanded to go forth from Babylon and flee from the Chaldeans with singing, declaring that the LORD redeemed Jacob; they did not thirst in deserts because waters flowed and gushed from a cleft rock; there is no peace for the wicked.

The people are commanded to go forth from Babylon and flee the Chaldeans with singing, declaring to the end of the earth that the LORD has redeemed his servant Jacob.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3770-3896 confidence: high

The people are commanded to go forth from Babylon and flee from the Chaldeans with singing, declaring that the LORD redeemed Jacob; they did not thirst in deserts because waters flowed and gushed from a cleft rock; there is no peace for the wicked.

The LORD’s leading through deserts is accompanied by absence of thirst and waters flowing and gushing from a cleft rock.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3770-3896 confidence: high

The LORD, Redeemer and Holy One of Israel, teaches and leads; if commandments had been hearkened to, peace would have been as a river, righteousness as waves of the sea, and seed as sand and gravel.

The LORD says that if commandments had been hearkened to, peace would have been like a river, righteousness like sea waves, and seed like sand and gravel.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 3898-4017 confidence: high

The LORD addresses the despised servant; kings and princes will honor him, and the LORD will preserve him and give him as a covenant of the people to establish and restore desolate inheritances.

The passage explicitly says the servant is preserved and given for a covenant of the people, in connection with restoring desolate inheritances.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4019-4139 confidence: medium

The LORD says he has put words in the mouth, covered in the shadow of his hand, planted heavens, laid earth’s foundations, and said to Zion, 'Thou art my people.'

The LORD says he has put words in the mouth, covered the addressee in the shadow of his hand, and said to Zion, 'Thou art my people.'
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4267-4392 confidence: high

The addressee is told not to fear or be ashamed; the Maker is her husband and Redeemer; the LORD called her as a forsaken wife and promises gathering, mercy, and everlasting kindness after momentary forsaking.

The Maker is called the addressee's husband, and the LORD describes her as a forsaken wife whom he will gather and show mercy with everlasting kindness.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4267-4392 confidence: high

The LORD compares this to the waters of Noah and the oath that those waters should no more go over the earth; he says his kindness and covenant of peace will not depart, though mountains and hills depart or be removed.

The LORD compares his promise not to be wroth with the oath that the waters of Noah should no more go over the earth and pairs it with an unremoved covenant of peace.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4267-4392 confidence: high

Everyone who thirsts is invited to waters; those without money are invited to buy and eat, including wine and milk without money or price; hearers are promised that their soul shall live and an everlasting covenant will be made with them, the sure mercies of David.

The thirsty and moneyless are invited to waters, wine, and milk without money or price, and hearing is linked to life and an everlasting covenant.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4267-4392 confidence: high

The LORD commands judgment, justice, and Sabbath keeping; the joined stranger is told not to say he is separated, the eunuch not to say he is a dry tree, and eunuchs who keep Sabbaths, choose what pleases the LORD, and take hold of the covenant are addressed.

The joined stranger is told not to claim separation, and eunuchs who keep Sabbaths and take hold of the covenant are addressed favorably.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4394-4520 confidence: high

The LORD gives a place and everlasting name in his house and walls; the sons of the stranger who join him, keep sabbath, and take hold of covenant are brought to the holy mountain and house of prayer; their offerings are accepted; the Lord GOD gathers outcasts of Israel and others.

The sons of the stranger join the LORD, keep sabbath, take hold of covenant, are brought to the holy mountain, and the Lord GOD gathers outcasts and others.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4522-4644 confidence: medium

Fasting is criticized as joined to strife, debate, and violent smiting, with ritual self-affliction, bowed head, sackcloth, and ashes questioned as acceptable to the LORD.

The acceptable fast is not mere self-affliction but freeing the oppressed, breaking yokes, feeding the hungry, housing the poor, and clothing the naked, followed by promised divine response.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4522-4644 confidence: medium

Turning from one's own pleasure on the sabbath and honoring the holy day is followed by delight in the LORD, riding on the high places of the earth, and being fed with Jacob's heritage.

Honoring the sabbath is followed by delight in the LORD and being fed with the heritage of Jacob.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4646-4767 confidence: high

The LORD's name and glory are feared from west to east; an enemy like a flood is met by the Spirit's standard; the Redeemer comes to Zion; the LORD declares a covenant preserving his spirit and words through descendants forever.

The LORD explicitly calls the promise a covenant and says his spirit and words will not depart from the mouth of the addressee, the seed, or the seed's seed forever.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4769-4888 confidence: high

Strangers and sons of aliens serve as flock-feeders, plowmen, and vinedressers; the addressed group is called Priests of the LORD and Ministers of God and eats Gentile riches.

The LORD promises an everlasting covenant, blessed seed known among peoples, priestly status, and redeemed/holy naming.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 4890-5016 confidence: medium

The LORD compares blessing to new wine in a cluster, says he will not destroy all for his servants' sake, and promises a seed from Jacob and Judah to inherit his mountains, with flocks and herds in Sharon and Achor.

The LORD says not to destroy all because of a blessing like new wine in the cluster and promises a seed from Jacob and Judah to inherit his mountains.
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The Bible, King James Version, Book 23: Isaiah The Bible, King James Version, Book 23: Isaiah / Book 23 Isaiah; lines 65-197 confidence: medium

Willingness and obedience lead to eating the good of the land; refusal and rebellion lead to being devoured by the sword, because the mouth of the LORD has spoken.

The oracle states that willingness and obedience lead to eating the good of the land, while refusal and rebellion lead to being devoured by the sword.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1182-1303 confidence: medium

A deceived prophet is said to be deceived by the LORD and destroyed; prophet and seeker bear punishment, so Israel may no longer go astray but be the LORD’s people.

The oracle states the purpose that Israel should no longer stray or be polluted, but should be the LORD’s people and he their God.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1305-1427 confidence: high

The LORD sees that it is the time of love, spreads his skirt over the figure, covers her nakedness, swears to her, enters covenant with her, washes away her blood with water, and anoints her with oil.

The LORD covers the figure's nakedness, enters covenant with her, says she became his, adorns her, and the passage later frames her as a wife who commits adultery.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1305-1427 confidence: high

The figure is accused of fornication with Egyptians, harlotry with Assyrians without satisfaction, and multiplied fornication in the land of Canaan unto Chaldea.

After accusations of harlotry and adultery, the LORD says he has stretched out his hand, diminished food, and delivered the figure to those who hate her.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1429-1555 confidence: high

The Lord says he will deal with the addressee as one who despised an oath and broke covenant, but will remember the covenant of youth, establish an everlasting covenant, give the sisters as daughters, and be pacified.

The addressed figure is said to have despised an oath and broken covenant, yet the Lord GOD promises to remember the covenant of youth and establish an everlasting covenant.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1557-1678 confidence: high

The word of the LORD tells the prophet to ask the rebellious house whether they know the meaning: the king of Babylon came to Jerusalem, took its king and princes, took royal seed, made a covenant and oath, removed the mighty, and made the kingdom low so it might stand by keeping covenant.

The king of Babylon makes a covenant and oath with royal seed; the ruler rebels, despises the oath, breaks the covenant, and receives announced punishment.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1807-1929 confidence: high

The LORD gives statutes, judgments, and sabbaths as a sign; Israel rebels in the wilderness, pollutes sabbaths, follows idols, and the LORD threatens fury, acts for his name, withholds entry to the land, and spares them from total destruction.

The LORD gives statutes and judgments and gives sabbaths as a sign between himself and Israel, then commands the children to hallow them as a sign.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1807-1929 confidence: medium

The LORD says he chose Israel in Egypt, lifted up his hand to the seed of Jacob, made himself known, promised a land flowing with milk and honey, and commanded them to abandon Egyptian idols.

The LORD promises a land flowing with milk and honey but later swears in the wilderness not to bring the rebels into that land because of idolatry and disobedience.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1931-2050 confidence: high

The LORD will rule with mighty hand and fury, gather Israel from scattered countries, bring them into the wilderness of the people, plead face to face as with their fathers in Egypt’s wilderness, bring them under the rod into the covenant bond, and purge rebels who will not enter the land.

The LORD says he will gather Israel from scattered countries, bring them into the covenant bond, and bring them into the promised land where he accepts their service.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 1931-2050 confidence: medium

The LORD will rule with mighty hand and fury, gather Israel from scattered countries, bring them into the wilderness of the people, plead face to face as with their fathers in Egypt’s wilderness, bring them under the rod into the covenant bond, and purge rebels who will not enter the land.

The LORD will bring Israel into the wilderness of the people, plead with them face to face, cause them to pass under the rod, and bring them into the covenant bond.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3418-3535 confidence: medium

Inhabitants of the wastes say, “Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance.”

Inhabitants invoke Abraham’s inheritance of the land, but the Lord’s response lists bloodshed, idolatry, and abomination and announces destructive judgment rather than possession.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3537-3662 confidence: high

The LORD promises a covenant of peace, the removal of evil beasts, safety in wilderness and woods, showers in season, fruitful trees and earth, broken yoke-bands, freedom from prey, hunger, shame, and fear, and identifies the flock as the house of Israel and his people.

The LORD explicitly says he will make a covenant of peace, remove evil beasts, provide safety, showers, fruitfulness, and liberation from the yoke.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3788-3911 confidence: medium

The LORD says he will gather Israel from all countries into their land, sprinkle clean water for cleansing, give a new heart and spirit, remove the stony heart, and make them his people.

The passage states that Israel will dwell in the land given to their fathers and that they will be the LORD's people while he will be their God, alongside cleansing and inner renewal.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 3913-4032 confidence: high

David the LORD's servant will be king, shepherd, and prince forever; the people will dwell in the land given to Jacob; the LORD will make an everlasting covenant of peace, multiply them, and set his sanctuary and tabernacle among them so the nations know he sanctifies Israel.

The LORD promises an everlasting covenant of peace and says his sanctuary and tabernacle will be among the people forever.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4641-4757 confidence: high

The LORD rebukes the rebellious house of Israel for abominations, for bringing uncircumcised strangers into the sanctuary to pollute it, for breaking the covenant, and forbids such strangers to enter the sanctuary.

Israel is accused of breaking the LORD's covenant, and Levites who went after idols are made to bear iniquity after the LORD lifts his hand against them.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 4759-4876 confidence: medium

"I am their inheritance" and "I am their possession."

The LORD states that he is the priests' inheritance and possession and that they receive no ordinary possession in Israel.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 5116-5239 confidence: medium

The Lord GOD declares the border for inheritance according to the twelve tribes; Joseph has two portions, and the land is tied to the oath to the fathers.

The land is given as inheritance according to the tribes, connected with a divine oath to the fathers, and apportioned by lot including resident strangers.
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The Bible, King James Version, Book 26: Ezekiel The Bible, King James Version, Book 26: Ezekiel / Book 26 Ezekiel; lines 937-1061 confidence: high

The LORD says he will gather the scattered people, give them Israel’s land, have them remove abominations, give one heart and a new spirit, replace the stony heart with a heart of flesh, and make them his people while he is their God.

The passage links one heart, new spirit, removal of a stony heart, obedience to statutes, and the formula that they will be his people and he will be their God.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 1156-1272 confidence: high

Daniel seeks the Lord God through prayer, supplications, fasting, sackcloth, and ashes, and addresses God as keeping covenant and mercy.

Daniel frames Jerusalem’s desolation as the result of sin against covenant commandments and the curse written in Moses’ law, while appealing to divine mercy and forgiveness.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 1274-1390 confidence: high

A covenant is confirmed for one week; midway, sacrifice and oblation cease; abominations, desolation, consummation, and what is determined are described.

The passage explicitly links a confirmed covenant with the cessation of sacrifice and oblation, abominations, desolation, and a determined consummation.
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The Bible, King James Version, Book 27: Daniel The Bible, King James Version, Book 27: Daniel / Book 27 Daniel; lines 1392-1511 confidence: high

A ruler returns to his land with great riches and his heart is against the holy covenant.

The passage repeatedly names the holy covenant as the object of hostility, forsaking, corruption, and faithful resistance.
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The Bible, King James Version, Book 66: Revelation The Bible, King James Version, Book 66: Revelation / Book 66 Revelation; lines 824-948 confidence: medium

The temple of God opens in heaven, the ark of his testament is seen, and lightning, voices, thunder, earthquake, and hail occur.

The opened heavenly temple reveals the ark of his testament.
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greek

Aeschylus' Prometheus Bound and the Seven Against Thebes PERSONS REPRESENTED. / STRENGTH, FORCE, VULCAN, PROMETHEUS. / THE SEVEN AGAINST THEBES. / PERSONS REPRESENTED.; lines 1380-1480 confidence: high

The messenger says he is an eyewitness and reports that seven chieftains cut a bull's throat over an iron-rimmed shield, touched the gore, and swore by Mars, Enyo, and Terror either to demolish the city or die and steep the land in gore.

The seven chieftains cut a bull's throat over a shield, touch its gore, and call divine war powers to witness an oath concerning conquest or death.
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Aesop's Fables; a new translation THE ASS AND THE MULE / BROTHER AND SISTER / THE HEIFER AND THE OX / THE KINGDOM OF THE LION; lines 3723-3734 confidence: low

During his reign, the Lion calls a general assembly and draws up laws for all to live in perfect equality and harmony.

A code of laws is established so all beasts may live in equality, harmony, peace, and friendship, including paired animals such as wolf and lamb.
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Hesiod, the Homeric Hymns, and Homerica II. TO DEMETER / III. TO DELIAN APOLLO / TO PYTHIAN APOLLO / IV. TO HERMES; lines 6546-6640 confidence: low

Apollo addresses Hermes as guide and cunning one, fears he may steal the lyre and curved bow, and asks him to swear by the gods' oath or water of Styx.

Apollo requests a great oath of the gods to ease his fear that Hermes may steal his lyre and bow.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 4023-4038 confidence: high

Tyndareus requires all suitors for the maid to swear oaths with unmixed libations: no one is to act independently about the marriage, and all must pursue and punish anyone who takes her by force. The suitors obey, and Menelaus wins because he gives the greatest gifts.

The suitors are required to swear oaths and vows with libations and to act collectively if the marriage is violated by force.
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Hesiod, the Homeric Hymns, and Homerica THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY / THE CATALOGUES OF WOMEN AND EOIAE1701; lines 4023-4038 confidence: high

“asked of all the suitors sure oaths, and bade them swear and vow with unmixed libations” concerning the maid's marriage.

Tyndareus requires all suitors to swear and vow with libations, including a collective enforcement obligation if anyone takes the maid by force.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 confidence: high

Leto asks Delos to be Apollo's abode and make him a temple, promising gathered worshippers, hecatombs, sacrifice smoke, and sustenance from strangers despite Delos' poor soil.

Delos agrees to receive Apollo after Leto swears that Apollo's first temple, altar, precinct, and oracle will be there, bringing honor and sacrifices to Delos.
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Hesiod, the Homeric Hymns, and Homerica THE HOMERIC HYMNS / I. TO DIONYSUS 2501 / II. TO DEMETER / III. TO DELIAN APOLLO; lines 5651-5739 confidence: high

Leto asks Delos to be Apollo's abode and host his rich temple, saying Delos is not naturally fertile but will receive hecatombs, continual sacrificial savor, and sustenance from strangers.

Leto asks Delos to receive Apollo and promises temple honor, sacrifices, and sustenance; Delos requests a binding oath, and Leto swears by Earth, Heaven, and Styx.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 2738-2827 confidence: medium

Styx and Pallas produce Zelus, Nike, Cratos, and Bia, who dwell always with Zeus; Zeus promises offices and rights to gods who fight with him against the Titans; Styx comes first to Olympus and is honored as the great oath of the gods.

Zeus promises offices and rights to gods who fight with him against the Titans, honors Styx for coming first, and is then described as reigning and ruling.
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Hesiod, the Homeric Hymns, and Homerica THE PRECEPTS OF CHIRON / THE GREAT WORKS / THE IDAEAN DACTYLS / THE THEOGONY; lines 3101-3196 confidence: high

When strife, quarrel, or lying arises among the gods, Zeus sends swift-footed Iris to bring the gods' great oath-water in a golden jug.

Styx's water functions as the great oath of the gods; forsworn gods suffer staged penalties of stupor and exclusion before return.
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Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals THE COMMUNION OF GODS AND MEN. / FOOTNOTES: / CHAPTER IV. / THE RELATION OF SOUL AND BODY.; lines 16815-16909 confidence: medium

A message from Babylon seeks Areté’s marriage in a distant strange country; eight brothers object, Constantine supports it, and he pledges with the Saints as witnesses and God as surety to bring her back if needed.

Constantine makes the Saints witnesses and God surety for his promise to bring Areté back if death, sickness, bitterness, or joy occurs.
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Pausanias's Description of Greece, Volume I, Translated with a Commentary by J. G. Frazer VOL. I Q / VOL. I. R / VOL. I. T / VOL. I. U; lines 6838-6939 confidence: high

At an altar of Zeus God of Rain, Polyneices' helpers swore to capture Thebes or die; the passage also mentions an Argive tomb account of Prometheus that Pausanias finds less probable than another tradition.

At the altar of Zeus God of Rain, Polyneices' helpers swear together either to capture Thebes or die.
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Plutarch's Morals PLUTARCH'S MORALS. / ON EDUCATION. / ON LOVE TO ONE'S OFFSPRING. / ON LOVE.; lines 1996-2069 confidence: medium

The passage says some regard Iolaus as one of Hercules' loves and swear fidelity at his tomb; Hercules preserves Alcestis' life for Admetus; Apollo is said to be enamoured of Admetus and his hired slave for a year.

The passage says lovers swear fidelity at the tomb of Iolaus.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 3916-4011 confidence: high

Medea asks to be saved from Aeetes, urges flight on the ship, promises to lull the guardian serpent and give the golden fleece, and asks Jason to make the gods witness his vows.

Medea offers to lull the guardian serpent and give the golden fleece while asking Jason to make the gods witnesses to his vows and protect her from dishonour.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 3916-4011 confidence: high

Jason rejoices, raises and embraces Medea, and swears by Zeus and Hera that he will make her his wedded wife when they reach Hellas.

Jason invokes Zeus and Hera, queen of marriage, and promises to set Medea in his halls as his wedded wife in Hellas.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4190-4284 confidence: high

The Minyae make a covenant: the fleece remains theirs as justly won under Aeetes’ promise, and Medea is given in ward to Leto’s daughter until a justice-dispensing king decides whether she returns to her father or follows the chieftains to Hellas.

The Minyae make a covenant to avoid a dire quarrel, assigning the fleece and Medea’s temporary wardship; Jason later frames the same covenant as a temporary respite.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4190-4284 confidence: medium

Medea calls Jason aside in anguish and asks, “Whither are fled the oaths by Zeus the suppliants’ god, whither are fled thy honied promises?”

Medea invokes Zeus as oath god, accuses Jason of transgressing a mighty oath, and calls upon divine and avenging powers against his return.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4786-4864 confidence: high

Medea tells the chieftains she suffers because of their ventures and her help with the bulls, earthborn men, and golden fleece; she says she has lost country, parents, and home, and invokes covenant, oaths, the Fury of suppliants, and heavenly retribution if she is returned to Aeetes.

Medea appeals to covenant and oaths and warns of the Fury of suppliants and heavenly retribution if she is abandoned.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4786-4864 confidence: medium

Medea tells the chieftains she suffers because of their ventures and her help with the bulls, earthborn men, and golden fleece; she says she has lost country, parents, and home, and invokes covenant, oaths, the Fury of suppliants, and heavenly retribution if she is returned to Aeetes.

Medea argues that her aid enabled the heroes’ tasks and future return, while their oaths now obligate them to protect her.
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The Argonautica BOOK I / BOOK II / BOOK III / BOOK IV; lines 4952-5040 confidence: medium

Dawn arrives; people and Colchians are astir. Alcinous goes by covenant to declare his purpose concerning the maiden, holding a golden staff of justice, with Phaeacian chiefs and gathered onlookers; Hera has sent a true report.

Alcinous acts by covenant, proclaims the completion of the marriage, and fixes his judgment by unbroken oaths; Hera’s prompting of Arete is also stated.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 1678-1754 confidence: medium

The heroes, especially the sons of Boreas, pity Phineus; Zetes takes his hand, asks about possible divine anger over prophecy, and requires an oath before helping against the Harpies.

Zetes refuses to check the Harpies until Phineus swears that the helpers will not lose heavenly favor, and Phineus gives the oath.
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The Argonautica INTRODUCTION / THE ARGONAUTICA / BOOK I / BOOK II; lines 2100-2187 confidence: high

After dance and song, the heroes swear with holy libations to help one another, touching the sacrifice; the narrator says they reared a temple to Concord there.

The heroes swear to help one another with concord of heart, using holy libations and touching the sacrifice.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3233-3328 confidence: high

Chalciope says she has come to seek this purpose, asks Medea to devise help, demands an oath by Earth and Heaven to keep the matter secret and be a fellow-worker, and invokes death with her sons and return from Hades as an avenging Fury if Medea lets them be destroyed.

Chalciope asks Medea to swear by Earth and Heaven, keep secret what she will say, and be a fellow-worker; Medea invokes Heaven and Earth and promises help as far as she can.
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The Argonautica THE ARGONAUTICA / BOOK I / BOOK II / BOOK III; lines 3593-3686 confidence: medium

After her instructions, Medea weeps, takes Jason’s right hand, asks him to remember her name, and asks about his home, sailing route, and the maiden Ariadne, daughter of Pasiphae and kin to her father.

Medea asks Jason to remember her; Jason promises remembrance, honor in Hellas, a bridal chamber, and love until death.
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The Argonautica The Argonautica / INTRODUCTION / THE ARGONAUTICA / BOOK I; lines 1451-1517 confidence: high

By Zeus’s counsel, Polyphemus is destined to found a Mysian city named for the river, while Heracles returns to Eurystheus’ labors. Heracles threatens to devastate Mysia unless Hylas’ fate is discovered; pledges are chosen, an oath is sworn never to cease the search, and the people of Cius still enquire for Hylas and care for Trachis.

After Heracles threatens Mysia, pledges are chosen and an oath is taken never to stop searching for Hylas; the people of Cius continue the enquiry.
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The Extant Odes of Pindar FOR HIERON OF SYRACUSE, / WINNER IN THE HORSE-RACE. / FOR ARKESILAS OF KYRENE, / WINNER IN THE CHARIOT-RACE.; lines 2918-3015 confidence: medium

Pelias comes forth; Jason addresses him, invokes kinship and righteousness, rejects division by swords or javelins, yields herds and lands, and asks Pelias to yield the kingly sceptre and throne.

Jason argues against kin bloodshed, offers livestock and lands to Pelias, and asks for the sceptre and throne; Pelias later swears by Zeus to yield the rule if Jason performs the mission.
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The Homeric Hymns HOMERIC HYMNS / HYMN TO APOLLO / THE FOUNDING OF DELPHI / II. HERMES; lines 2483-2574 confidence: high

Apollo fears Hermes might steal his lyre and bow, says Zeus gave Hermes the function of establishing barter among humans, and asks him to swear by nod or by the waters of Styx.

Apollo requests a solemn oath, Hermes vows not to steal Apollo's possessions, and Apollo makes a bond of love and alliance with a covenant token.
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The Homeric Hymns THE ALLEGED EGYPTIAN ORIGINS / CONCLUSION / HOMERIC HYMNS / HYMN TO APOLLO; lines 1601-1702 confidence: medium

Delos welcomes the proposed birth but fears Apollo may spurn the rocky island into the sea; it requests an oath for Apollo's first temple and oracle there.

Delos agrees to welcome Apollo's birth only if Leto swears a great divine oath that Apollo will establish and honor his shrine there.
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The Homeric Hymns THE FOUNDING OF DELPHI / II. HERMES / III. APHRODITE / IV. HYMN TO DEMETER; lines 3230-3303 confidence: medium

Demeter and Persephone comfort each other; Hekate kisses Persephone and becomes her comrade and handmaiden; Zeus sends Rhea to summon Demeter and vows that Persephone will spend one third of the year below and two thirds with her mother and the gods.

Zeus sends Rhea with promises of honor and a decree about Persephone's year; Demeter obeys and restores grain.
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The Homeric Hymns XXXI. TO THE MOON / XXXII. TO THE DIOSCOURI / XXXIII. TO DIONYSUS / FOOTNOTES; lines 3977-4044 confidence: low

A difficult phrase is variously interpreted as mediator/go-between or as pactum, 'covenant.'

A note reports interpretations of a difficult term as mediator/go-between or as pactum, 'covenant.'
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5220-5420 confidence: high

Apollo says he sent his suppliant to Athena's shrine so Orestes may be loyal to her forever, so she may hold him and his line faithful, and so a pledge and troth remain to children of Athenian seed.

Apollo says Orestes and his line should remain loyal to Athena, with a pledge and troth lasting to children of Athenian seed.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5422-5604 confidence: high

Orestes thanks Pallas, Loxias, and Zeus for restoring him to Argos and vows that no future Argive chieftain will attack Athens; he says the dead will harm oathbreakers and favor loyal allies.

After being restored, Orestes vows that no Argive chieftain will attack Athens and states that the dead will punish transgressors and favor those who honor the league.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5606-5779 confidence: high

Athena pledges a holy sanctuary deep in the heart of her land, near shrines with sacrificial oil and honored by the people.

Athena offers sanctuary, shrines, sacrifices, civic adoration, firstfruits, and lasting honor in exchange for the Chorus ceasing wrath and remaining in Athens.
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The House of Atreus; Being the Agamemnon, the Libation Bearers, and the Furies THE LIBATION-BEARERS / DRAMATIS PERSONAE / THE FURIES / DRAMATIS PERSONAE; lines 5781-5946 confidence: high

Athena says she grants "Fulfilment of this covenant" and that "their wrath at length appeased, / These mighty deities shall stay," then states that the father's sin descends upon the child and leads to the Furies and the Lost.

Athena explicitly grants fulfillment of a covenant, the formerly wrathful deities remain in Athens, and the city is to honor them as Athenian powers.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20506-20643 confidence: medium

Hector stops and asks Achilles to call the high powers as witnesses to terms: if Hector kills Achilles, he will strip the arms but return the body uninjured to Greece, and he asks the same oath from Achilles.

Hector calls on heavenly powers to witness reciprocal terms about the loser’s body, but Achilles rejects all oaths and pacts with him.
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The Iliad ARGUMENT. / BOOK XXII. / ARGUMENT. / THE DEATH OF HECTOR.; lines 20506-20643 confidence: medium

Hector tells Achilles that Troy has watched him chased around the walls three times; he asks heavenly powers to witness an oath that, if victorious, he will strip Achilles' arms but return the body to Greece unharmed, and asks Achilles for a mutual oath.

Hector calls on heavenly powers to witness a proposed mutual oath about returning the defeated body, but Achilles refuses any oath or pact.
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The Iliad ARGUMENT. / THE BATTLE OF THE GODS, AND THE ACTS OF ACHILLES. / BOOK XXI. / ARGUMENT.; lines 19971-20111 confidence: high

Poseidon challenges Apollo, recalls that he built Troy's walls while Apollo tended herds on Ida, and says Laomedon denied the promised prize and threatened servitude and exile, prompting divine vengeance.

Poseidon recalls that Laomedon denied the promised reward for divine labor, threatened the gods, and thereby incurred destined vengeance against his race and city.
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The Iliad BOOK XIII. / ARGUMENT. / BOOK XIV. / JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS.; lines 13834-13982 confidence: medium

Juno dismisses Sleep's fear and promises him Pasithea, the youngest Grace; Sleep asks her to swear by hell's floods, earth, sea, and the Titans with Chronos that Pasithea will be his.

Sleep requires Juno to swear by hell's floods, earth, sea, and the Titans with Chronos; Juno invokes subterranean powers and inviolable floods.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14275-14412 confidence: medium

Juno swears by earth, sky, Styx, Jupiter's head, and their virgin bed that Neptune acted from his own pity, not by her arts.

Juno swears by earth, sky, Styx, Jupiter's sacred head, and the marriage bed to deny directing Neptune.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14275-14412 confidence: medium

Juno swears by earth, sky, Styx, Jove’s head, and their bed that Neptune acted from his own pity and not by her arts.

Juno swears by earth, sky, Styx, Jove’s sacred head, and the marriage bed while denying responsibility for Neptune’s action.
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The Iliad JUNO DECEIVES JUPITER BY THE GIRDLE OF VENUS. / BOOK XV. / ARGUMENT. / THE FIFTH BATTLE AT THE SHIPS; AND THE ACTS OF AJAX.; lines 14414-14560 confidence: low

Iris urges Neptune to soften his answer; Neptune praises her prudence, yields angrily, asserts equal honors and birth, and warns of lasting wrath if Jove breaks faith concerning Ilion.

Neptune warns that if Jove breaks his promise given to Hermes, Pallas, and the queen of heaven concerning Ilion, Neptune's wrath will last.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 6791-6915 confidence: medium

Book VI argument: gods leave the field; Greeks prevail; Helenus directs Hector to arrange a procession of the queen and Trojan matrons to Minerva; Glaucus and Diomedes recognize ancestral hospitality and exchange arms; Hector persuades Paris, leaves Andromache, and returns to battle; scene begins between Simois and Scamander and later changes to Troy.

The argument reports that Glaucus and Diomedes discover friendship and hospitality between their ancestors and exchange arms.
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The Iliad THE ACTS OF DIOMED. / BOOK VI. / ARGUMENT. / THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE.; lines 7062-7192 confidence: high

Diomedes fixes his dart in the earth, welcomes Glaucus as a hereditary guest, and recounts that Oeneus hosted Bellerophon for twenty days and exchanged a golden goblet and rich belt with him.

Diomedes and Glaucus recognize the hospitality and gift exchange of their ancestors, declare themselves guest-friends, and agree not to fight one another.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3379-3501 confidence: medium

Nestor rebukes vain debate, recalls vows, libations, victims, and engagements, urges Agamemnon to lead, and advises dividing the forces by tribes and nations.

Nestor recalls leagues, engagements, libations, and victims, rebuking the army for letting vows vanish and urging renewed commitment.
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The Iliad THE CONTENTION OF ACHILLES AND AGAMEMNON. / BOOK II. / ARGUMENT. / THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES.; lines 3913-4058 confidence: medium

The Enians and others are linked with Dodona's holy trees and the Titaresius, which flows into Peneus yet remains unmixed; Styx is named as its source and as the dreadful oath of gods.

The Titaresius is linked to Styx, explicitly called the dreadful oath of gods.
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The Iliad THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 4824-4971 confidence: high

Juno names Mycenae, Argos, and Sparta as dear to her but concedes their possible destruction; she suggests Pallas make the Trojans first break the peace.

Juno proposes that Pallas make the Trojans first infringe the peace, and Jove commands Minerva to dissolve the league and make Troy responsible for the breach.
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The Iliad THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 4824-4971 confidence: high

The argument states that the gods deliberate about the Trojan war, agree to continue it, Jupiter sends Minerva to break the truce, Pandarus wounds Menelaus with an arrow, and battle follows.

The argument says Jupiter sends Minerva to break the truce, and Jove later orders her to dissolve the league and make the breach the act of Troy.
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The Iliad THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 4973-5106 confidence: high

Agamemnon laments the truce, speaks of vows made with wine and gore, calls the Trojans perjured, and predicts Jove's vengeance and the fall of Troy, Priam, and the guilty princes.

Agamemnon treats the wound as a breach of solemn truce and oaths, calls the Trojans perjured, and says Jove will punish them.
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The Iliad THE DUEL OF MENELAUS AND PARIS. / BOOK IV. / ARGUMENT. / THE BREACH OF THE TRUCE, AND THE FIRST BATTLE.; lines 5108-5241 confidence: high

"Jove is with Greece"; Troy is called guilty, with crimes heavy on its "perjured head," and its people and warriors are threatened with chains and death.

The speeches present Troy as perjured and impious, invoke Jove’s support for Greece, and anticipate chains or death as vengeance for the broken obligation.
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The Iliad THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7960-8101 confidence: medium

Nestor laments the dead and advises a pause to collect bodies, burn the slain, keep bones in urns, raise a common tomb, and build a wall, towers, gates, and a trench around the Greek camp.

Both Nestor and Priam propose a pause from fighting so the dead may be burned and their bones placed in urns, and Idus conveys the truce request to the Greeks.
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The Iliad THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 7960-8101 confidence: medium

In a fearful Trojan night council at Priam’s palace-gate, Antenor urges restoring Sparta’s treasures and Argive Helen, saying broken faith and a sworn alliance provoke the just gods.

Antenor links the broken ties of faith and sworn alliance to divine anger and urges restoring Sparta’s treasures and Helen.
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The Iliad THE EPISODES OF GLAUCUS AND DIOMED, AND OF HECTOR AND ANDROMACHE. / BOOK VII. / ARGUMENT / THE SINGLE COMBAT OF HECTOR AND AJAX.; lines 8103-8217 confidence: medium

Tydides urges refusal of Trojan wealth and the Spartan woman; the Greeks acclaim him. The king of kings rejects peace, permits funeral treatment of the dead, invokes Jove as witness, and raises his sceptre.

The Greek authority invokes Jove as witness and raises a sceptre while granting funeral recovery despite rejecting peace.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: medium

Ulysses counsels that the army needs food, wine, and rest; he advises public display of the gifts and a solemn oath that the maid remained untouched, followed by a banquet and just compensation.

Ulysses and Agamemnon arrange a public presentation of gifts, captives, and a solemn oath to repair the wrong against Achilles.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: high

Agamemnon accepts Ulysses' counsel, calls for gifts and captives to be brought in order, and commands Talthybius to bring a boar sacred to Jove and the bright orb of day.

Talthybius is ordered to bring a victim boar sacred to Jove and the sun as part of the oath-bound settlement.
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The Iliad THE GRIEF OF ACHILLES, AND NEW ARMOUR MADE HIM BY VULCAN. / BOOK XIX. / ARGUMENT. / THE RECONCILIATION OF ACHILLES AND AGAMEMNON.; lines 18339-18476 confidence: high

Ulysses advises that Achilles' gifts be displayed before Greece, that Agamemnon swear the maid is untouched, and that a banquet and compensation repair injured honor.

Ulysses and Agamemnon frame reconciliation through public gifts, an oath concerning the maid, a banquet, and a boar victim sacred to Jove and the sun.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4167-4303 confidence: medium

Argument summary: single combat between Menelaus and Paris is agreed through Hector; Iris calls Helen to Troy's walls where Priam observes; kings swear terms; Paris is rescued by Venus in a cloud; Agamemnon demands Helen's restoration and performance of the articles.

The argument states that kings on both sides take a solemn oath for the combat's conditions and that Agamemnon later demands Helen's restoration and performance of the articles; Paris proposes a lasting league after the duel.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4305-4445 confidence: high

Menelaus calls for two lambs from the Trojans, sable to earth and white to the sun, and a third selected for Jove.

Menelaus requires lambs dedicated to earth, sun, and Jove and asks Priam to sanction the truce.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4447-4579 confidence: high

Heralds bring wine and victims; Idus summons Priam to seal the truce, explaining that Paris and Menelaus will duel for the woman and treasure so the peoples may cease fighting.

Wine, victims, hand-pouring, cut victim hair, and divine witnesses are used to seal a truce between Greeks and Trojans.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4447-4579 confidence: high

Heralds bring wine and destined victims; Idus summons Priam to seal the truce and states that Paris and Menelaus will duel for the dame and treasure, enabling peace and Greek return.

The passage has heralds bring wine and victims, distributes victim hair, invokes gods as witnesses, and sets treaty conditions for the duel.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4581-4715 confidence: high

Victims are slain; wine is shared and offered in libations; both hosts pray and curse whoever first breaks the league; Jove refuses the imprecations.

The passage joins slaughtered victims, libations, divine invocation, and curses against whoever first violates the league.
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The Iliad THE TRIAL OF THE ARMY, AND CATALOGUE OF THE FORCES. / BOOK III. / ARGUMENT. / THE DUEL OF MENELAUS AND PARIS.; lines 4581-4715 confidence: high

Victims are slain; wine and libations are offered from the urn; both hosts pray that the first league-breakers suffer bloodshed, but Jove refuses the imprecations.

The passage joins slaughtered victims, mingled wine, libations, league-imprecations, and prayers to the gods before the duel proceeds.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL, I. H / VOL. 1. K / VOL. I. M / VOL. 1, N; lines 7867-7987 confidence: medium

A note says Laomedon refused horses to Hercules and twice broke his word: first to Poseidon and Apollo, afterward to Hercules.

The note says Laomedon twice broke his word, first to Poseidon and Apollo and later to Hercules, and mentions refusal to give horses to Hercules.
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The Library, Volume I (Apollodorus), with an English Translation by James George Frazer VOL. I, U / VOL. I. Y / VOL. I. Z / VOL. I. AA; lines 12526-12634 confidence: medium

Polynices gives Eriphyle a necklace and asks her to persuade Amphiaraus; Amphiaraus had forbidden such gifts, and Eriphyle's decision has force because of an oath involving Adrastus.

Amphiaraus had sworn to let Eriphyle decide future disputes with Adrastus, making her decision binding in the war question.
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The Odyssey BOOK II / BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV; lines 1762-1847 confidence: medium

Helen alone recognized Ulysses, questioned him, washed and anointed him, gave him clothes, and swore not to betray him before he told her the Achaean plans.

Only after Helen washes, anoints, clothes Ulysses, and swears not to betray him does he disclose the Achaeans’ plans.
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The Odyssey BOOK III / TELEMACHUS VISITS NESTOR AT PYLOS. / BOOK IV / BOOK V; lines 2386-2472 confidence: medium

Ulysses shudders, suspects hidden danger in the raft plan, says even a good ship would fear such a distant voyage, and requires Calypso to swear she means him no mischief.

Ulysses refuses the raft plan until Calypso swears by heaven, earth, and the Styx that she means him no harm.
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The Odyssey BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5513-5608 confidence: medium

Eurylochus objects that Ulysses is cruel to exhausted men, argues for landing and supper rather than dangerous night sailing, and the men approve his words.

The many crewmen force Ulysses to yield to landing, but he makes each man swear not to kill the cattle or sheep.
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The Odyssey BOOK XI / THE VISIT TO THE DEAD.88 / BOOK XII / THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN.; lines 5513-5608 confidence: medium

After passing the rocks, the ship reaches the island of the sun-god, where Hyperion's cattle and sheep are heard; Odysseus recalls warnings from Teiresias and Circe to shun the island.

The crew swears not to kill the cattle or sheep belonging to the sun-god after prophetic warnings identify the island as dangerous.
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The Odyssey BOOK XIII / ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. / BOOK XIV / ULYSSES IN THE HUT WITH EUMAEUS.; lines 6374-6464 confidence: medium

Ulysses proposes a bargain witnessed by all the gods: reward him with good clothing and passage to Dulichium if the master returns, but throw him from a precipice if the prediction fails.

Ulysses proposes a bargain and calls all the gods in heaven to witness it, with stated reward and punishment depending on whether the master returns.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10724-10815 confidence: high

Minerva asks Jove whether he will continue fighting or make peace. Jove says Ulysses came home and took revenge, and proposes a solemn covenant so Ulysses will rule and the others will forgive, with peace and plenty restored.

Jove proposes a solemn covenant that preserves Ulysses’ rule and restores friendship, peace, and plenty; Minerva later makes a covenant of peace between the parties.
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The Odyssey BOOK XXI / BOOK XXII / BOOK XXIII / BOOK XXIV; lines 10724-10815 confidence: high

Jove says Ulysses has taken revenge and proposes that the parties swear a solemn covenant, Ulysses continue to rule, the others forget the massacre, and peace and plenty reign.

Jove proposes a solemn covenant with forgiveness, continued rule, friendship, peace, and plenty; Minerva later makes a covenant between the contending parties.
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The Odyssey ULYSSES REVEALS HIMSELF TO TELEMACHUS. / BOOK XVII / BOOK XVIII / BOOK XIX; lines 8533-8618 confidence: medium

Ulysses says Ulysses is close at hand and swears by Jove and by Ulysses’ hearth that all he has said will come to pass, with Ulysses returning by the end of the moon and beginning of the next.

Ulysses confirms his words with an oath invoking Jove and Ulysses’ hearth as witnesses.
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The Republic BOOK I. / BOOK II. / BOOK III. / BOOK IV.; lines 13923-14069 confidence: low

Socrates says this depends on God preserving the laws already given; Adeimantus adds that without divine help people will keep making and mending laws and lives in search of perfection.

The speakers say that good citizens will devise necessary regulations if God preserves the laws already given.
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The Republic PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II. / BOOK III.; lines 13507-13621 confidence: medium

The tale says citizens' youth and education were only a dream, while they, their arms, and appurtenances were formed and fed in the womb of the earth; earth as mother sent them up, and the country is mother and nurse.

The tale instructs citizens to regard the country as mother and citizens as brothers, with the expected effect of increasing care for city and one another.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 1014-1098 confidence: medium

Justice is described as a compact made by sufferers who cannot also be doers of injustice, so that they will have neither doing nor suffering injustice.

Sufferers unable to do injustice form a compact that neither doing nor suffering injustice will occur, and this compact is called justice.
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The Republic The Republic / THE REPUBLIC / INTRODUCTION AND ANALYSIS.; lines 2745-2827 confidence: medium

The passage says the first wave admitted common duties for men and women, and the second concerns community of wives and children, whose expediency and possibility are debated.

The passage proposes common wives, children, property, pleasures, and pains so that every citizen is connected to every other by kinship language and shared interest.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10362-10458 confidence: high

People agree “to have neither”; “hence there arise laws and mutual covenants.”

The passage explicitly says laws and mutual covenants arise when people agree to avoid both doing and suffering injustice.
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The Republic THE REPUBLIC. / PERSONS OF THE DIALOGUE. / BOOK I. / BOOK II.; lines 10362-10458 confidence: high

Glaucon states the received account that people, after doing and suffering injustice, agree among themselves to have neither; laws and mutual covenants arise, and what law ordains is called lawful and just.

The passage explicitly says that people agree among themselves to have neither doing nor suffering injustice, and that laws and mutual covenants arise from this agreement.
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native american plains

Blackfoot Lodge Tales INDIANS AND THEIR STORIES XV / STORIES OF ADVENTURE / THE PEACE WITH THE SNAKES / THE PEACE WITH THE SNAKES 5; lines 655-742 confidence: medium

Owl Bear thinks of the Snake as his enemy, gives the Snake his knife, signs for him to kill him, and expects his heart to be cut.

The men are opposing chiefs or war leaders; after the mutual knife episode, the Snake says he had been going to war against the Piegans but is now done and praises Owl Bear's bravery.
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Blackfoot Lodge Tales RELIGION 257 / RELIGION 259 / RELIGION 261 / RELIGION 263; lines 10778-10866 confidence: high

The Medicine Lodge is described as the year's most important religious occasion and a sacrifice offered by women; an anxious woman may vow to the Sun to build a lodge if her son, husband, or child survives or recovers.

A woman vows to the Sun to build the Medicine Lodge if a son, husband, or child survives or recovers, and the Medicine Lodge is explicitly described as a sacrifice.
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Blackfoot Lodge Tales SCARFACE / SCARFACE 95 / SCARFACE 97 / SCARFACE 99; lines 4361-4485 confidence: medium

The Sun takes Scarface to the edge of the sky to view a round, flat world with an edge; he says a wife may vow to build him a lodge for a husband's recovery and instructs that the lodge be round like the world and that a hundred-stick sweat house be shaped like the sky, half red for him and half black for night.

The Sun says a wife may promise to build him a lodge if her husband recovers, and instructs that the lodge and sweat house imitate the world and sky.
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Blackfoot Lodge Tales STORIES OF ADVENTURE / THE PEACE WITH THE SNAKES / THE PEACE WITH THE SNAKES 5 / THE PEACE WITH THE SNAKES 7; lines 745-836 confidence: high

The Snake asks, "Shall the Snakes and the Piegans make peace?" Owl Bear replies that the words are good and that he is glad.

The passage centers on an explicit agreement that the Snakes and Piegans will make peace, with fixed timing, camp locations, and a collective movement toward the meeting.
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Blackfoot Lodge Tales STORIES OF OLD MAN / THE BLACKFOOT GENESIS / THE BLACKFOOT GENESIS I4I / THE BLACKFOOT GENESIS I43; lines 5992-6045 confidence: medium

Na'pi marks off land for the Blackfeet, Bloods, Piegans, Gros Ventres, and Sarcees, says it is full of animals and growing things, forbids other peoples to enter, and commands the five tribes to use bows and arrows, lances, and battle axes against those crossing the line.

Na'pi marks off land for five tribes, commands them to exclude others, and the narrator frames later misfortune as failure to obey his laws.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES / THE PEACE WITH THE SNAKES 5 / THE PEACE WITH THE SNAKES 7 / THE PEACE WITH THE SNAKES 9; lines 839-953 confidence: high

The Snake chief tells his people of Owl Bear's bravery and says they will make a great peace; he gives Owl Bear a bed, lodge, wife, and the goods in the lodge.

The passage repeatedly states that a great peace is made, that the two peoples camp side by side, and that anger has been buried so there is no more war.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES / THE PEACE WITH THE SNAKES 5 / THE PEACE WITH THE SNAKES 7 / THE PEACE WITH THE SNAKES 9; lines 839-953 confidence: medium

"We have dug a hole in the ground, and in it we have put our anger and covered it up, so there is no more war between us."

The Snake chief describes peace by saying that a hole has been dug, anger has been put into it and covered, and there is no more war between the groups.
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Blackfoot Lodge Tales THE PEACE WITH THE SNAKES / THE PEACE WITH THE SNAKES 5 / THE PEACE WITH THE SNAKES 7 / THE PEACE WITH THE SNAKES 9; lines 955-991 confidence: medium

Owl Bear replies that the words are good, he is glad peace has been made, and accepts that the Snakes will go south while the Piegans start homeward.

The passage explicitly says peace has been made; the groups share a last smoke and are described as great friends with intermarriages.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 3724-3799 confidence: medium

On returning to the Gros Ventre, the couple again hides their wealth and appears poor; the people try to kill the man, then see him finely dressed; he gives presents to his wife's relatives, and the Gros Ventre and Snakes make friendship and stop fighting.

After the couple's travel and presentation of gifts, the Gros Ventre and Snakes make friendship and no longer fight each other.
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Gros Ventre Myths and Tales GROS VENTRE MYTHS AND TALES. / CONTENTS. / INTRODUCTION. / MYTHS AND TALES.; lines 651-696 confidence: high

Nix'a't tells people that good conduct will mean no more water or fire; the passage says the world had previously been burned before water rose and that this is the third life. Nix'a't shows the rainbow as the sign that earth will not again be covered with water and says another world will follow.

Nix'a't shows the rainbow and says it is the sign that the earth will not be covered with water again.
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Mythology of the Blackfoot Indians HISTORY AND GEOGRAPHY. / MATERIAL CULTURE. / ECONOMIC LIFE. / WARFARE.; lines 9707-9796 confidence: high

Peace treaty ratification was generally marked by ceremonial smoking; horses could be demanded as indemnity; tobacco, blankets, cloth, and knives could be offered to the bereaved family and redistributed; surrender of scalps and assurance that the scalp-dance had not occurred could precede reconciliation, followed by exchange of presents and reciprocal adoption of children.

The passage states that peace treaty ratification was marked by ceremonial smoking, compensation and gifts, surrender of scalps, exchange of presents, and reciprocal adoption of children.
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Mythology of the Blackfoot Indians INTRODUCTION. / I. TALES OF THE OLD MAN. / II. STAR MYTHS. / III. RITUALISTIC ORIGINS.; lines 3964-4066 confidence: medium

Another dream explains women's eligibility for the medicine-lodge, gives a head-dress for the woman who vows the sun-dance, and later an elk gives a robe for the woman who gives the sun-dance; the robe is wrapped around the bundle holding the head-dress.

A dream explains that only women true to their husbands can take part in the medicine-lodge.
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Mythology of the Blackfoot Indians WARFARE. / GAMES. / SOCIAL ORGANIZATION. / VARIOUS CUSTOMS.; lines 10721-10843 confidence: medium

Lewis reports Shoshone removal of moccasins before smoking as a sacred sincerity obligation; the author found only one recollection, concerning medicine-men removing moccasins while smoking during treatment.

Removing moccasins before smoking is reported to create a sacred obligation of sincere friendship and a consequence for disloyalty.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14020-14117 confidence: medium

Eats-sinews and another Crow boy return to the Sioux in Crow-style dress; the Sioux at first think they look like Crow, then receive them. A boy proposes that the Sioux go to the Crow and stop fighting so there can be peace.

The two Crow boys move between Sioux and Crow camps, communicate plans, and help bring the groups together in a peace-making episode.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14147-14240 confidence: high

The young Crow strikes Red-face in the neck, orders him guarded, later brings him to his tipi, gives him a good seat, and feeds him the best food.

The young Crow captures Red-face but treats him honorably, asks for his power, gives him property, and Red-face responds with adoption, no more fighting, and future horse-giving.
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Myths and Traditions of the Crow Indians HERO TALES. / TALES OF SUPERNATURAL PATRONS. / MISCELLANEOUS TALES. / HISTORICAL TRADITIONS.; lines 14212-14305 confidence: medium

The young Crow seats and feeds Red-face, asks for his power, gives him a horse and property, and has the Crow bring more property and horses. Red-face says he has adopted one of the Crow, there will be no more fighting, the camps will move together, and his boys will give horses.

Red-face states that because he has adopted one of the Crow, there will be no more fighting and the camps will move together.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8237-8329 confidence: medium

Near his tribe, the bulls tell the young man to marry and state that if his first child is a boy, they will take and raise him; they also predict women's reactions in camp.

The buffalo fathers tell the young man to marry and say that if his first child is a boy, they will take and raise him.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 8951-9043 confidence: medium

People in Looks-at-the-white-buffalo’s camp fear One-eye will destroy them if he knows of the death, so they ask One-eye’s sister to make him smoke. They give a pipe of tobacco and tell her to tie the medicine-pipe over the tent door.

A medicine-pipe and shared smoking structure the peace-making encounter; the speech says the groups are the same kind of people, long separated and at war, and One-eye agrees to peace.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9016-9108 confidence: high

The camp fears One-eye will destroy them if he learns Looks-at-the-white-buffalo is dead, so they ask One-eye’s sister to make him smoke; they provide tobacco and instruct her to tie the medicine-pipe over the door of her tent, and she goes at night with her husband and little boy.

A medicine-pipe and tobacco pipe are used in the approach to One-eye; smoking accompanies the stated desire to make peace, and One-eye agrees.
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Myths and Traditions of the Crow Indians HISTORICAL TRADITIONS . / INTRODUCTION. / HERO TALES. / TALES OF SUPERNATURAL PATRONS.; lines 9016-9108 confidence: high

The woman’s husband tells One-eye and then gathered men that the related but separated people want peace; he says Looks-at-the-white-buffalo was killed because he did not want to kill his own people. One-eye agrees, they hunt buffalo, he gives horses to his brother and sister, and the camps join with no more fighting.

The husband says the groups are the same kind of people, separated and at war for a long time, and asks to make peace; One-eye agrees and the camps join.
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Teton Sioux Music BULLETIN E1 PLATE V / E-BUFFALO-WALKINQ / BUREAU OF AMERICAN ETHNOLOOV BULLETIN 61 PLATE 13 / TETON BIOUX MUSIC; lines 8333-8403 confidence: medium

When in danger, an entire war party customarily vowed to take part in the next Sun Dance; the vow was usually made at sunrise and spoken by a warrior who had fulfilled a similar vow.

The war party vows during danger to participate in the next Sun Dance, with private pledged acts and a requirement of fulfillment regardless of later outcome.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6171-6258 confidence: high

The pipe is to be used as a peacemaker, as a binding instrument when peace is agreed between tribes or parties, and as a means by which medicine-men are called to help the sick.

The pipe is explicitly designated as a peacemaker and as a binding instrument whenever peace is agreed between tribes or parties.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6432-6510 confidence: medium

The performer was regarded as a father by the child, made a solemn vow to protect the child until one or the other died, and became like a brother to the man whose children he sang over and painted with the hugka stripes.

The performer makes a solemn vow to protect the child until death, is regarded as a father by the child, and forms a strong brother-like bond with the child's father.
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Teton Sioux Music DBXSMOBIJ TETON SIOUX MUSIC 55 / BUBEAU OF AMEBICAN ETHKOLOGY / CHIPPEWA / SIOUX; lines 6512-6584 confidence: high

A child is called the greatest gift from Wakan Tanka, sent through human agency in response to prayers, sacrifices, and promises; the father vows to Wakan Tanka manifested in elements of earth and sky for the child’s welfare.

The father makes promises or vows to Wakan Tanka, and the ceremony may occur in fulfillment of a vow.
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Teton Sioux Music NUMBER OF TONES COMPRISING COMPASS OF SONG / TONE MATERIAL / ACCIDENTALS / STRUCTURE; lines 11897-11961 confidence: medium

Bushotter says women as well as men dreamed of Thunder-beings and made promises to them; promise-keepers were thought to receive help obtaining desired things, while promise-breakers would be killed by Thunder-beings during a storm.

Dreamers make promises to Thunder-beings; kept promises bring help in obtaining desired things, while broken promises lead to being killed during storms.
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Teton Sioux Music Teton Sioux Music / INTRODUCTION; lines 156-230 confidence: medium

On April 29, 1868, a treaty with the Sioux and Arapaho opens: 'all war between the parties to this agreement shall forever cease'; the Government and the Indians each desire peace and pledge honor to keep or maintain it.

The treaty passage explicitly states that war between the parties shall cease and that both the Government and the Indians pledge their honor to keep or maintain peace.
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The Assiniboine INTRODUCTION. / I. ETHNOLOGY. / II. MYTHOLOGY. / O 7 O; lines 6755-6844 confidence: medium

Turtle begs to be freed; the protagonist says he will release him if Turtle promises not to bite future people, and Turtle must promise four times.

Turtle is released only after promising never to bite people, and the narration concludes that turtles have not bitten anybody since then.
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The Omaha Tribe AGENCY BUILDINGS / PRESSURE OF TRADERS OX TRIBAL AFFAIRS / JOSEPH LA FLESCHE / SURVEY OF THE RESERVATION; lines 41496-41514 confidence: medium

Treaty promises in 1854 and 1865 said the land would be surveyed so the people could possess individual homes, but fulfillment did not occur until 1872.

The passage centers on a formal promise made and repeated in treaties, delayed for years, and only partially or inadequately fulfilled.
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The Omaha Tribe BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 36 / GAHI'GE, AN OLD OMAHA CHIEF / THE COUNCIL OF SEVEN CHIEFS; lines 14186-14270 confidence: medium

The unity of decision had "supernatural power and authority"; the chiefs were made by Sacred Tribal Pipes from Wakon'da, so after deliberation and smoking the decision was "as the word of Wakon'da."

The passage states that chiefs were made chiefs by Sacred Tribal Pipes from Wakon'da and that after deliberating and smoking their decision was as the word of Wakon'da.
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The Omaha Tribe GOVERNMENT CONTROL OF TRADERS / INTRODUCTION OF NEW FOODS, GAMES, AND DISEASES / INTRODUCTION OF NEW WORDS / TREATIES WITH THE UNITED STATES; lines 40908-40997 confidence: medium

The first treaty is said to have been made at Portage de Sioux in July, with the printed/OCR date “1315”; its purpose was to restore the prewar footing, mutually forgive injuries, maintain peace, and acknowledge the United States as protecting power.

The first treaty includes mutual forgiveness, maintenance of peace, and recognition of the United States as protecting power; later treaties add governmental authority and obligations.
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The Omaha Tribe GOVERNMENT CONTROL OF TRADERS / INTRODUCTION OF NEW FOODS, GAMES, AND DISEASES / INTRODUCTION OF NEW WORDS / TREATIES WITH THE UNITED STATES; lines 40999-41064 confidence: medium

The 1865 Washington treaty records the Omaha sale of a northern reservation strip to the United States for Winnebago occupancy, directs part of payment to stock, implements, and land breaking, and repeats individual allotment provisions including certain relatives residing with the Omaha.

The passage repeatedly uses treaties, acts, stipulations, and tribal consent as binding frameworks for land transfer and governance.
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The Omaha Tribe INDEX / INDEX / part in dispatching scouts 424 / INDEX; lines 46570-46839 confidence: medium

Peace is indexed with the calumet as symbol of peace, importance attached to peace, Council of Seven control, Nini'baton divisions, and rites for preservation of peace.

The index explicitly names the calumet as a symbol of peace, lists peace pipes, refers to a peace treaty, and connects Sacred Tribal Pipes with preservation of peace.
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The Omaha Tribe INTRODUCTION OF NEW FOODS, GAMES, AND DISEASES / INTRODUCTION OF NEW WORDS / TREATIES WITH THE UNITED STATES / RECENT HISTORY; lines 41067-41097 confidence: medium

The provision barred malt, spirituous, or vinous liquors from the premises and made any violation void the conveyance, causing the premises to revert to the first party, heirs, or assigns.

The passage describes a deed condition that prohibits liquors, voids the conveyance upon violation, and returns the premises to the first party; the clause is formally sanctioned and inserted into reservation town-site deeds.
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The Omaha Tribe MUSIC / SONGS, SINGING, AND RHYTHM / THE WA'WAN CEREMONY / MUSIC; lines 25786-25855 confidence: medium

The prominence of peace is said to confirm the Sacred Legend account that the ceremony was introduced during a great council to establish peace among several tribes, at a time of Omaha internal concern and efforts to hold the people together.

The ceremony is linked to a council for establishing peace, is said to occur only between unrelated persons, and places special stress on peaceful relations.
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The Omaha Tribe ORDERS OF CHIEFS / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 36 / GAHI'GE, AN OLD OMAHA CHIEF; lines 14004-14102 confidence: medium

After an accidental or anger-related killing, chiefs take Sacred Tribal Pipes and gifts to the kindred; if the aggrieved party smokes the pipe and accepts the gifts, revenge is prevented and peace maintained.

Chiefs bring Sacred Tribal Pipes and gifts to the kindred of a killed person; smoking the pipe and accepting the gifts averts bloodshed and preserves tribal peace.
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The Omaha Tribe SOCIETIES / SOCIETIES / THE OMAHA TRIBE / ORIGIN; lines 33831-33895 confidence: high

The parents offer their store and children; the stranger says, "I will take the children," and then says, "I am an animal" sent by animals near the great lake to secure the children and make the couple great in their tribe.

The parents offer goods and children; the stranger accepts the children; the animal council agrees to help man and give animal powers and qualities, with sun and moon consenting.
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The Omaha Tribe SOCIETIES / THE OMAHA TRIBE / SOCIETIES / SOCIETIES; lines 37285-37386 confidence: medium

Pipe is offered to selected men; refusals are possible; acceptance leads to lighting and smoking by all members, signifying consent.

The pipe's acceptance and smoking signify consent, and its circulation binds lodges and individuals to secrecy and fulfillment of the contemplated act.
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The Omaha Tribe SOCIETIES / THUNDER SONG / THUNDER SONG / SOCIETIES; lines 32907-32962 confidence: medium

The We'ku feast is described as a peace-making feast after intertribal trouble: chiefs organize it, men contribute gifts, envoys invite the other tribe, hosts ride out, a pipe is offered and accepted, gifts are distributed, the feast is eaten, and peace is concluded.

The We'ku feast uses contributed gifts, a pipe offering and acceptance, gift distribution, and a shared feast to conclude peace between formerly troubled tribes.
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The Omaha Tribe THE OMAHA TRIBE / BUREAU OF AMERICAN ETHNOLOGY / TWENTY-SEVENTH ANNUAL REPORT PLATE 14 / WASHP'HA (OSAGE); lines 3896-4044 confidence: medium

Wazha'zhe is an old term; the group had seven subgroups. Wazha'zhe cka is glossed as white/pure/original, with Osage cka compared to Omaha xti; this group kept seven pipes for making peace within the tribe; puma-in-water is named as a sho'ka subdivision.

The Wazha'zhe cka are keepers of seven pipes for making peace within the tribe, and another subgroup has the office of peacemakers.
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The Omaha Tribe THE OMAHA TRIBE / MUSIC / SONGS, SINGING, AND RHYTHM / THE WA'WAN CEREMONY; lines 25642-25693 confidence: high

According to the Sacred Legend, while a council was being held among the Omaha, including the Ponca, the Cheyenne, the Arikara, and other tribes, to bring about friendly relations, the ceremony became known to the Omaha.

The ceremony is said to secure peace between unrelated groups through peaceful obligations and an inviolable ceremonial tie likened to a father-son relation.
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The Omaha Tribe THE PONCA TRIBE0 / THE OMAHA TRIBE / RITES AND CUSTOMS OP THE GENTES / THE ORGANIZATION OF THE TRIBE; lines 2525-2585 confidence: medium

Seven pipes are made for internal peace and preventing bloodshed; chiefs offer a pipe to aggrieved relatives after a killing, and four refusals end later appeal to the pipes for mercy or help.

The pipes are explicitly made for keeping peace and preventing bloodshed, and a pipe is ritually offered to aggrieved relatives after a killing.
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The Omaha Tribe THE OMAHA GEXS NOT A POLITICAL ORGANIZATION' / INTERRELATION OF THE TWO GRAND DIVISIONS / TRIBAL ORGANIZATION / GO4L.; lines 13801-13852 confidence: medium

The two Sacred Pipes were the credentials of the two old men, and their long-standing authority made it possible for the bearers to set apart families for new civil duties.

The pipe is described as a credential respected by all and as an act with the nature of an oath or affirmation attesting sincerity and responsibility; the resulting offices involve obligations to Wakon'da and the tribe.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 17 / TIPIS / WESTERN MOVEMENTS / FLETCHER-LA FLESCHEJ ENVIRONMENT ; RESULTANT INFLUENCES 73; lines 4837-4923 confidence: medium

A legend says the Omaha made peace with the Cheyenne; the Ponca were with them, and the Iowa and Oto joined in the peace; an old narrator says the Osage claim they were present, but Omaha people do not tell it so.

Multiple peoples make peace, and the peace is sought to be confirmed through the Wa'wan ceremony, identified with the Pawnee Hako.
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The Omaha Tribe TWENTY-SEVENTH ANNUAL REPORT PLATE 17 / TIPIS / WESTERN MOVEMENTS / FLETCHER-LA FLESCHEJ ENVIRONMENT ; RESULTANT INFLUENCES 73; lines 4925-4948 confidence: medium

The Cheyenne seem to have lost the rite during western movement, while other tribes that took part in the peacemaking continued practicing it.

The passage explicitly links continued practice of the rite to tribes that took part in a peacemaking, and describes the rite as widely recognized and revered.
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The Omaha Tribe WARFARE / SCOUT SONG / THE WE'TON WAAN / SENDING OUT SCOUTS; lines 28459-28540 confidence: medium

The two pipes are filled from tobacco in an elk-skin bag as a lost war ritual is recited, passed around the circle in order, received first by the oldest men, and smoked silently as an obligatory oath to do duty at risk of life.

The pipes are filled and passed in silence, and every man must smoke because the act is explicitly described as equivalent to taking an oath to obey custom and do duty at risk of life.
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The Omaha Tribe WASHP'HA (OSAGE) / ADOPTION' CEREMONY / LEGENDARY ACCOUNTS / THE PRESENT TRIBAL ORGANIZATION; lines 4147-4166 confidence: medium

The Wazha'zhe kinship group had seven pipes, and these were used to make peace within the tribe.

Pipes are used to settle quarrels, make peace, and unite groups.
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The Pawnee - Mythology (Part I) ABSTRACTS. 52I / ABSTRACTS. 523 / ABSTRACTS. 525 / ABSTRACTS. 527; lines 26184-26232 confidence: medium

Warriors feast, spies are sent and later find bulls, a crier summons an attack, required meat portions are named, and Howling Fox instructs the people not to break skulls and not to kill one cow because she is a messenger.

Before the hunt, Howling Fox gives rules not to break skulls and not to kill one cow because she is a messenger; the cow is spared while bulls are killed.
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The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23661-23726 confidence: high

Buffalo decide they were fairly beaten and decree future human practices involving smoke offerings, horn spoons, running, buffalo seeking grass and water, robe use for children, and the northern minor-god status of White Spot and the buffalo girls, who send buffalo to people.

After acknowledging defeat, the Buffalo council establishes future practices: smoke offerings, horn spoons, running superiority, buffalo accessibility, and robe use.
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The Pawnee - Mythology (Part I) BUNDLE. / ABSTRACTS. 477 / ABSTRACTS. 479 / BUFFALO.; lines 23728-23774 confidence: high

On waking, the man finds a small black arrow with flint point and stone shaft on his breast, offers smoke to gods and to the arrow, promises about neglecting it, and fastens it on a necklace over his breast.

The leader receives a black arrow, offers smoke to it, states that if he neglects it the arrow may return, and later loses it to the clouds where it becomes part of lightning.
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The Pawnee - Mythology (Part I) COYOTE AND THE SCALPED-WOMAN. / COYOTE MARRIES HIS DAUGHTER. 43 1 / COYOTE TALES. / COYOTE AND HIS TWO WIVES MEET WONDERFUL-BEING. 433; lines 21275-21381 confidence: high

Coyote says he will not give the promised body parts and takes back his promise; new clouds, thunder, lightning, pouring rain, deep water, and hail follow, and hailstones kill him.

Coyote retracts the promised offering, a violent storm follows, hail kills him, and people say the gods killed him because he fooled them.
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The Pawnee - Mythology (Part I) INTRODUCTION. / INTRODUCTION. 9 / INTRODUCTION. II / I. TRUE STORIES OF THE HEAVENLY BEINGS.; lines 915-971 confidence: medium

Tirawa gives many ceremonies; two are handed down through generations. The Woman-dance reminds the people that Tirawa gave them light, and another handed-down ceremony is the Starisu Woman's dance.

The dance is said to have been given by Tirawa and accompanied by a promise that buffalo would be sent if the dance were performed; the described preparations occur across winter buffalo hunting and spring planting.
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The Pawnee - Mythology (Part I) THE WOMAN AND THE BUFFALO DANCE. 371 / THE BUFFALO MEDICINE DANCE. 373 / THE BUFFALO GAME MEDICINE. 375 / THE BUFFALO GAME MEDICINE. 377; lines 18595-18689 confidence: medium

The note says the story concerns the origin of a medicine war shield whose power is later taken away when the owner disobeys injunctions and fails to keep a taboo.

The source note says the medicine war shield's power is later taken away because the owner disobeys injunctions and fails to keep a taboo.
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The Pawnee - Mythology (Part I) THE BUFFALO POWER AND THE WILD HORSE DANCE. 359 / THE BUFFALO POWER AND THE WILD HORSE DANCE. 361 / THE ORIGIN OF THE BUFFALO CEREMONY. 363 / THE ORIGIN OF THE BUFFALO CEREMONY. 367; lines 18125-18206 confidence: medium

At night a bull sits in the west; Howling-Fox fills and lights the pipe and blows smoke toward him. Buffalo-Woman says her father is satisfied and that the Buffalo are thankful for the girl's return. Other bulls enter, receive smoke, and one promises Buffalo for the next morning.

The Buffalo promise food, and Howling-Fox gives hunters rules about bringing selected parts to the lodge, not breaking heads with an axe, and sparing the messenger cow.
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The Pawnee - Mythology (Part I) THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 75 / THE CANNIBAL WITCH AND THE BOY WHO CONQUERED THE BUFFALO. 79 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 83 / THE WARRIOR AND THE BLACK LIGHTNING ARROW. 85; lines 4227-4307 confidence: medium

Lightning strikes around the group, a wind-noise like many large wings is heard, the man says the arrow is slipping, and after the people roll off, the arrow slips from his hands and returns into the clouds as part of Lightning.

The dream figure says the young man promised the arrow would always be with him, broke the promise, and the gods took the arrow back.
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The Pawnee - Mythology (Part I) THE WIFE WHO RETURNED FROM SPIRIT LAND. I 29 / TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS.; lines 6486-6532 confidence: medium

The husband asks to take another wife. The returned wife says she came back from Spirit Land out of pity for him, with help from her relatives, and reminds him of his promise never to take another wife. She warns that a new wife might call her a ghost-wife, but finally consents.

The spirit wife reminds the husband that he promised never to take another wife after she returned from Spirit Land, but he insists until she consents.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / ORIGIN OF THE BASKET DICE GAME. 45 / THE ORIGIN OF A NEW BAND. 47 / THE ORIGIN OF A NEW BAND. 49; lines 2504-2553 confidence: medium

The poor boy proposes that they stay away from their people, form their own tribe, and teach the new people their language and ceremonies.

The three young men agree to the plan, call one another brothers, clasp hands, smoke together, and say that gods overhead have heard their words and watch over them.
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The Pawnee - Mythology (Part I) TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. 13! / THE TRUE STORIES OF THE HEAVENLY BEINGS. / THE WIFE WHO RETURNED FROM SPIRIT LAND. I33; lines 6609-6631 confidence: low

The passage says Tirawa had four things he would do to kill the people, but had promised never to send the flood; the sentence ends incompletely in the supplied passage.

The passage states that Tirawa promised he would never send the flood, after mentioning destructive acts toward people.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 22638-22715 confidence: high

The river owner instructs people to cut small skin pieces, tie them in a bundle on a stick near springs and steep banks, point the stick to the head and mouth of the river, and pray to Grandfather, Last-Child; in return he promises safe crossings, protection, long life, prosperity, clear water, and multiplication of seed.

The river owner asks for skin offerings, bundles on sticks, and prayers near springs and steep banks; in return he promises safe water crossings, protection, prosperity, clear water, and fertility.
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Traditions of the Arapaho CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12 / ABSTRACTS.; lines 24709-24812 confidence: medium

Lone-Bull says the animals will thereafter be harmless to the man's fellow-men, their flesh will be his subsistence, and they will protect themselves by hearing, smell, and flight; a murderer eating human flesh will bring them to close range.

Lone-Bull states that the animals will be harmless to humans, their flesh will serve as subsistence, and they will evade people through hearing, smell, and running away.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 17028-17110 confidence: high

Moon overpowers the buffalo, commands an end to human slaughter, gives bows and arrows to male humans, and tells his son to convey terms about humans living on buffalo bodies and about buffalo body-part correspondences.

Moon's proposal is accepted by Buffalo-Bull, producing a stated change from buffalo eating people to buffalo serving as future human subsistence.
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Traditions of the Arapaho INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO. / I 12; lines 21090-21178 confidence: medium

Lone-Bull declares that the day belongs to the father and describes future buffalo-human relations: buffalo will be harmless, their flesh will be subsistence, they will roam prairies, hills, and mountains, detect hunters by hearing and smell, carry heads downward, and be affected by a murderer-related condition.

After the contests, Lone-Bull announces lasting terms between buffalo and humans, including harmlessness to the father's fellow-men and buffalo flesh as subsistence.
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Traditions of the Arapaho TRADITIONS OF THE ARAPAHO / INTRODUCTION. / CONTENTS. / TRADITIONS OF THE ARAPAHO.; lines 2537-2629 confidence: medium

The woman selects seven old men and seven old women, gives them intellects, assigns duties, and pledges Buffalo Lodge as a sacred blessing, cleansing power, and teaching connected with the Man-Above and the Giver.

The woman makes a pledge for the lodge, links it with blessing, sacred conduct, prayers, offerings, cleansing, and knowing right from wrong.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / ABSTRACTS.; lines 8906-9014 confidence: high

The buffalo-wife and child become buffalo and guide the man to Buffalo leaders; he gives eagle feathers, asks gods for protective stone, is turned into Buffalo, brings village gifts of feathers and tobacco to Buffalo, and Buffalo consent to be killed; the calf starts the Buffalo ceremony.

The man mediates eagle feathers and native tobacco from people to Buffalo; after the gifts, Buffalo are willing to be slaughtered and people kill Buffalo four times.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1389-1464 confidence: high

Dog came after the people, asked why he had been left behind, said he would be killed and his meat offered to the gods, said animals would make medicine-men of the people, identified the Sun as his father and source of power, promised to give power to animals and stay with the people, and the people thanked him.

Dog says the people will kill him, offer his meat to the gods, receive power through animals, and remember his promise because he will stay with them.
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Traditions of the Arikara FOOTNOTES: / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 1844-1949 confidence: medium

During the ritual, an errand man strikes the pole with an ash stick and calls to the buffalo to come, saying they promised to come when the people needed food.

The errand man addresses the buffalo as having promised to come when the people are in need of food.
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Traditions of the Arikara TRADITIONS OF THE ARIKARA / FOOTNOTES: / FOOTNOTES: / FOOTNOTES:; lines 913-1005 confidence: medium

In the smoking, Nesaru lets the gods know he consented to Mother-Corn having people on earth and that the gods should give power, protection, and help.

Nesaru’s smoking communicates consent for Mother-Corn to have people on earth and assigns the gods to give power, protection, and help.
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Traditions of the Skidi Pawnee ANIMALS. / MISCELLANEOUS. / IMPLEMENTS / DECORATED OBJECTS; lines 16751-16855 confidence: medium

Gladdener is keeper by marriage of the Skull-Bundle; Tirawa gave the Skull-Bundle, promised to watch over it, and a wartime rite places a young girl under it in a dark tipi so enemies flee; the keeper says she stood under it twice and the Pawnee were victorious.

Tirawa is said to have given the Skull-Bundle and promised to watch over it; the bundle's presence and a specific rite are linked with victory over enemies.
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Traditions of the Skidi Pawnee CHAUIS PERFORMING CALUMET PIPE-CEREMONY / SKIDI GAMES / PEOPLE MARRY ANIMALS OR BECOME / ANIMALS.; lines 14544-14643 confidence: high

The bulls send a small drove; the man warns people not to kill the calf because it is his son and will fetch more buffalo; people kill the gift-marked buffalo, release the calf, and later receive more buffalo led by the calf.

The boy or calf is spared, leads buffalo to the people, carries prayers and presents to the buffalo, and is the reason the buffalo bulls allow humans to kill buffalo.
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Traditions of the Skidi Pawnee PEOPLE MARRY ANIMALS OR BECOME / ANIMALS. / MISCELLANEOUS. / IMPLEMENTS; lines 15114-15220 confidence: high

The chief of all the eagles gives the children a cedar-tree representing the girl, a cottonwood-tree representing the boy, and an eagle-feather-covered mound that warns of monsters or Spider-Woman; prosperity depends on the siblings remaining together.

The eagle chief promises prosperity while the siblings remain together and says the one remaining will die if they part.
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Traditions of the Skidi Pawnee SKIDI IN FRONT OF EARTH LODGE / TRADITIONS. / BUNDLES / II. THE MORNING-STAR BUNDLES.108; lines 4091-4188 confidence: medium

The heading names “Scalped-Men and Spirit Land”; the précis says a man who lost his son meets spirits, Tirawa consents to a meeting and a choice between earth and Spirit Land, but a broken command causes the spirits to disappear and death to continue.

The source précis says Tirawa consents that dead and living may meet and choose between remaining on earth or dwelling in Spirit Land, but the father embraces his son contrary to command and death continues to prevail.
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roman

Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7561-7581 confidence: medium

"tum certare odiis, tum res rapuisse licebit. / Nunc sinite et placitum laeti componite foedus."

The speaker commands the addressees to cease and compose an agreed foedus.
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Aeneidos LIBER IX / PUBLI VERGILI MARONIS / AENEIDOS / LIBER X; lines 7583-7709 confidence: medium

Juno replies that Aeneas chose war and Italy; she denies urging his actions, defends Turnus's ancestral standing, and accuses Trojans of violence, seizure, and false peace.

Jupiter says the Ausonians and Teucrians cannot be joined by treaty because discord has no end; Juno also frames earlier and current conflicts through broken bonds, seized pledges, and treaty violation.
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Aeneidos LIBER VII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VIII; lines 5953-6088 confidence: medium

Tiberinus tells Aeneas to ally with Evander’s Arcadians, promises to guide him upstream, orders prayers to Juno, asks future honor for himself, and identifies himself as Thybris.

Tiberinus directs Aeneas to take Evander’s Arcadians as allies and join treaties; Aeneas arrives with an olive branch and asks for allied arms.
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Aeneidos LIBER VII / PUBLI VERGILI MARONIS / AENEIDOS / LIBER VIII; lines 6090-6149 confidence: high

Aeneas says he did not use envoys but came himself as a supplicant; he names the Daunians as a common enemy and asks the king to accept and give fides.

Aeneas asks the king to accept and give fides, and the king later says his right hand is joined by treaty to the request.
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Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 8730-8842 confidence: medium

Latinus describes an ancient field near the Tuscan river, extending westward to Sican borders, with tilled hills and a pine-covered mountain tract, and proposes yielding it for Trojan friendship and equal treaty laws.

Latinus proposes yielding land to the Trojans, declaring equal treaty laws, sending peace branches, gifts, and royal insignia.
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Aeneidos LIBER X / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XI; lines 8844-8953 confidence: high

Drances addresses the king and proposes: “quin natam ... des ... et pacem hanc aeterno foedere iungas.”

Drances proposes that Latinus give his daughter to a Dardanian son-in-law and join peace by an eternal treaty, calling peace's pledge necessary.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10069-10152 confidence: high

Turnus says fate and Fortune prevail, resolves to meet Aeneas and face death, leaps from the chariot, and leaves his sorrowing sister.

Turnus says the fates prevail, chooses to meet Aeneas and suffer death if necessary, and declares that he alone will pay the treaty for the Rutulians and Latins and decide by iron.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 10204-10300 confidence: high

Juno petitions for Latium: when peace, marriages, laws, and treaties are made, the native Latins should not be made Trojans, change name, speech, or dress; Latium, Alban kings, and a powerful Roman offspring should remain while Troy's name perishes.

Juno asks Jupiter to preserve Latin name, speech, and dress and to allow Alban kings and a Roman offspring; Jupiter grants the request and promises a mixed people with sacred rites and piety.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9435-9556 confidence: high

Turnus sees the Latins broken, grows violent like a wounded lion, asks Latinus to bring sacra and establish a foedus, and says he will defeat the Dardanian or yield Lavinia as wife to the victor.

Turnus asks for sacred rites and a foedus, and Aeneas later sends peace laws to Latinus so that war can be composed by agreement.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9558-9662 confidence: high

The ritual participants face the rising sun, offer salted grain, mark the victims, pour libations, and Aeneas begins prayer with a drawn sword.

The passage stages formal foedera with divine invocations, stated terms for victory by either side, mutual vows, and public confirmation before nobles.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9760-9831 confidence: medium

Aeneas, unarmed and bare-headed, extends his right hand, calls for anger to be checked, says the treaty and laws are set, and claims sole right to face Turnus.

Aeneas explicitly invokes the established treaty and laws and calls for anger to cease, but an unclaimed arrow wounds him during this appeal.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9833-9950 confidence: medium

Aeneas' anger rises; after seeing the horses and chariot turned away, he invokes Jupiter and the altars of the injured treaty, then attacks the ranks and unleashes slaughter without distinction.

Aeneas testifies to Jupiter and the altars of the violated treaty before entering the enemy ranks and unleashing slaughter.
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Aeneidos LIBER XI / PUBLI VERGILI MARONIS / AENEIDOS / LIBER XII; lines 9952-10067 confidence: high

"ferte faces propere foedusque reposcite flammis"

Aeneas orders the treaty reclaimed by flames and calls the gods to witness that the Italians have become enemies twice and that treaties have been broken again.
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Fasti LIBER V. / NOTES: / LIBER VI. / NOTES:; lines 12024-12117 confidence: medium

The Nones mark the dedication anniversary of the temple of the Sabine deity Sancus, Dius Fidius, and Semo; Fidius gives rise to Medius fidius, and Semo is equated with Indiges and Greek haeros.

Fidius is linked to a Roman oath, and Dionysius is cited for a treaty memorial in the temple of Zeus Pistios/Sanctus on the Quirinal.
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Fasti NOTES: / LIBER V. / NOTES: / LIBER VI.; lines 10841-10943 confidence: medium

As the dispute might become strife, Concordia arrives with hair bound by Apollo’s laurel and says Junius has its name from Tatius, Quirinus, two kingdoms and peoples joining, and shared household ties under a common Lar.

Concordia explains Junius from joined kingdoms, peoples, and households, with fathers-in-law and sons-in-law received under a common Lar.
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Fasti THOMAS KEIGHTLEY, / PREFACE / T. K. / INTRODUCTION; lines 282-379 confidence: medium

The passage says ancient Italians feared divine vengeance for breach of faith, notes Etruscan truces for fixed years, and gives truce chronology examples involving Veii, Fidenas, and the Volscians.

The passage states that ancient Italians avoided even involuntary breach of faith to avoid vengeance from the gods, in the context of fixed-year truces.
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On the Nature of Things THE WORLD IS NOT ETERNAL / ORIGINS OF VEGETABLE AND ANIMAL LIFE / ORIGINS AND SAVAGE PERIOD OF MANKIND / BEGINNINGS OF CIVILIZATION; lines 7816-7947 confidence: medium

Early humans have huts, pelts, and fire; man and woman share a dwelling; offspring, fire, love, and children soften parents, and neighbours form friendly leagues with compassion for the weak.

Domestic cohabitation, offspring, fire, love, and children precede neighbourly leagues, kept faith, and compassion for the weak.
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On the Nature of Things THE WORLD IS NOT ETERNAL / ORIGINS OF VEGETABLE AND ANIMAL LIFE / ORIGINS AND SAVAGE PERIOD OF MANKIND / BEGINNINGS OF CIVILIZATION; lines 7816-7947 confidence: medium

Wiser heads found magistracies and codes; humankind, weary of force and feuds, yields to laws; violators of common peace fear punishment or exposure and may betray secrets in dreams or sickness.

Wiser heads institute magistracies and codes, and humankind willingly yields to laws after being wearied by force and feuds.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 confidence: medium

Jove answers that mortal-made hulls cannot have present immortality, but promises that the ships which carry Aeneas to Laurentum will lose their mortal body and become goddesses of the sea like Doto and Galatea.

Jove promises the future transformation of the ships and confirms it by the Stygian streams, shaking Olympus with his nod.
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The Aeneid of Virgil BOOK EIGHTH / THE EMBASSAGE TO EVANDER / BOOK NINTH / THE SIEGE OF THE TROJAN CAMP; lines 5620-5714 confidence: medium

Jove confirms the promise by his brother's Stygian streams and shakes Olympus with his nod.

Jove confirms his promise by the Stygian streams and by a nod that shakes Olympus.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7844-7942 confidence: high

Turnus asks for holy things and a sworn treaty, saying either he will hurl the Dardanian to hell or Aeneas may rule and Lavinia pass to his espousal.

Turnus asks for holy things and a sworn treaty before the proposed combat.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7944-8038 confidence: high

At daybreak, Rutulian and Teucrian men prepare a battlefield under the city ramparts, with hearth-fires, grassy altars to both peoples' gods, spring water, fire, priestly dress, and grass-bound brows.

The passage presents treaty laws, reciprocal terms, altars, invocations of gods and cosmic powers, and oaths that no time or force will break the peace.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7944-8038 confidence: high

Aeneas invokes Sun, Earth, Jupiter, Juno, Mars, springs, rivers, heaven, and sea divinities, and states terms: if Turnus wins, the Trojans withdraw; if Aeneas wins, both nations join equally under treaty.

Aeneas and Latinus state treaty terms and call gods, cosmic powers, altars, and fires as witnesses to the agreement.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 7944-8038 confidence: high

Latinus swears by Earth, Sea, Sky, Latona's twins, Janus, nether gods, Pluto's shrine, Jupiter's thunderbolt, altars, fires, and gods that no force or time will break the peace.

Latinus swears that the peace will not be broken and likens this permanence to a sceptre cut from a tree that can never again leaf or shoot.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8040-8120 confidence: high

The passage says the parties seal a mutual treaty, slay consecrated beasts over flames, remove live entrails, and load the altars with offerings.

The passage opens with a mutual treaty sealed in public and accompanied by the slaughter of consecrated animals over flames at altars.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8040-8120 confidence: high

Tolumnius hurls a cornel-shaft spear at the enemy; it pierces one of nine brothers, a beautiful armed son of Gylippus the Arcadian and a Tyrrhene mother.

After Tolumnius' spear-cast, the armies rush into battle, altars are pulled apart, and Latinus carries away the offended gods of the broken treaty.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8040-8120 confidence: high

They sealed a mutual treaty, slew consecrated beasts over flames, tore out live entrails, and piled the altars with laden chargers.

The passage begins with a mutual treaty ritually sealed at altars, but the treaty is then undone by agitation, omen interpretation, a first spear, and renewed combat.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8122-8178 confidence: medium

Aeneas, bare-headed with an unarmed hand outstretched, calls to his men to stop, invoking the truce, its laws, and his own right to fight Turnus.

Aeneas states that the truce, laws, and rites already govern the combat, but an unknown arrow wounds him and the fighting shifts to Turnus' renewed assault.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8122-8178 confidence: medium

Aeneas, head bared and unarmed hand extended, calls on his men to restrain wrath, observe the truce, and leave the single combat with Turnus to him.

The passage emphasizes that a truce and rites have been established, then an arrow of unknown origin wounds Aeneas and disrupts the single-combat order.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8227-8273 confidence: high

Aeneas' wrath swells; he calls Jove and the altars of the violated treaty to witness, then plunges into the enemy lines and unleashes indiscriminate carnage.

Aeneas explicitly calls Jove and the altars of the violated treaty to witness after the spear attack.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8227-8273 confidence: medium

Messapus runs up with two steel-tipped spear-shafts and hurls one at Aeneas; Aeneas crouches behind his armor, and the spear knocks off his helmet-spike and plume.

After the attack on him, Aeneas calls Jove and the altars of the violated treaty to witness and then plunges into battle in wrath.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8275-8349 confidence: medium

Aeneas tells the army that Jupiter is with them, threatens to raze the royal city of Latinus unless it yields, and commands that brands be brought to reclaim the treaty in fire.

Aeneas states that the Italians have broken a second treaty and orders brands to reclaim the treaty in fire while threatening to raze the city unless it yields.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8275-8349 confidence: high

Aeneas says Jupiter is with them, threatens to raze Latinus' city unless it yields, and commands: "Bring brands speedily, and reclaim the treaty in fire."

Aeneas says the Italians have chosen warfare again, broken a second treaty, and that the treaty must be reclaimed in fire.
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The Aeneid of Virgil BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA / BOOK TWELFTH / THE SLAYING OF TURNUS; lines 8514-8595 confidence: medium

Juno asks that when peace, marriages, laws, and treaties join the peoples, the native Latins keep their name, language, and attire.

Juno refers to future peace established through prosperous marriages, laws, and treaties joining peoples.
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The Aeneid of Virgil BOOK FIFTH / THE GAMES OF THE FLEET / BOOK SIXTH / THE VISION OF THE UNDER WORLD; lines 4135-4222 confidence: low

A hoary king from Cures, marked with olive and offering sacrifice, is said to establish the infant city in laws; Tullus and Ancus follow.

The king from Cures is marked with olive, offers sacrifice, and establishes the infant city in laws.
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The Aeneid of Virgil BOOK NINTH / THE SIEGE OF THE TROJAN CAMP / BOOK TENTH / THE BATTLE ON THE BEACH; lines 6412-6492 confidence: medium

Aeneas sails at night after appealing to the king; Tarchon joins alliance, the Lydian fleet is placed under Aeneas, his galley leads with Phrygian lions and Ida on the prow, and Pallas asks him about stars and fortunes.

Aeneas obtains alliance with Tarchon, receives command of the Lydian fleet, and sails in the leading galley toward the war.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 4995-5084 confidence: medium

Tiber instructs Aeneas to ally with Evander's Arcadians at Pallanteum, promises to guide him upstream, tells him to pray to Juno with vows, and asks for a conqueror's sacrifice to Tiber.

Tiber tells Aeneas to take Evander's Arcadian people into alliance and league against the Latin race.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 4995-5084 confidence: medium

Tiber identifies Evander's Arcadians at Pallanteum as enemies of the Latins and tells Aeneas to join them in league; Tiber will lead him upstream, and Aeneas should pray to Juno and later sacrifice to Tiber.

Tiber instructs Aeneas to take Evander's Arcadians into alliance and join with them in league.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5086-5159 confidence: high

Aeneas speaks from the stern holding an olive bough of peace, identifies the arrivals as Trojans hostile to the Latins, and says chosen Dardanian captains come pleading for armed alliance with Evander.

Aeneas asks for armed alliance against the Latins and Daunians, and Evander accepts by saying his hand is already joined in the alliance and promising aid.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: high

The same kings make treaty before Jove's altar over a slain sow; nearby, chariots tear Mettus apart, and Tullus punishes him through the forest.

The kings stand armed before Jove's altar with cup in hand and join treaty over a slain sow.
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The Aeneid of Virgil BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY / BOOK EIGHTH / THE EMBASSAGE TO EVANDER; lines 5518-5602 confidence: high

The shield depicts Rome, the rape of the Sabines, war involving Romulus, Tatius, and Cures, and a treaty made over a slain sow before Jove’s altar.

The kings end mutual strife and join treaty before Jove’s altar with cup in hand over a slain sow.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4359-4446 confidence: medium

Latinus addresses the Dardanians as known by city and race, offers welcome, says the Latins are Saturn's people, and recalls a tradition that Dardanus was born locally before traveling east and receiving divine honor.

Latinus welcomes the Dardanians, knows their race, and recalls Dardanus as born in the local land before traveling east and receiving divine honors.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 confidence: high

Ilioneus tells Latinus that the Trojans did not arrive by storm or error, came deliberately, claim descent from Jove through Dardania and Aeneas, and ask for dwelling, landing, air, and water.

The Trojans approach with supplicant signs and relic gifts; Latinus grants their request, asks to touch Aeneas's hand as a term of peace, and sends horses in return.
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The Aeneid of Virgil BOOK SIXTH / THE VISION OF THE UNDER WORLD / BOOK SEVENTH / THE LANDING IN LATIUM, AND THE ROLL OF THE ARMIES OF ITALY; lines 4448-4521 confidence: medium

Ilioneus asks for a dwelling for the Trojan gods, a landing-place, air and water, and says heaven's ordinance and Apollo drove the Trojans to the Tiber and Numicus spring.

The Trojan envoys present relic-gifts, Latinus welcomes them, seeks a hand-touch with Aeneas as a condition of peace, and sends horses and a chariot in return.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7167-7255 confidence: medium

Aeneas grants the burial request, says destiny gave him the place to dwell, denies warring against the Latin people, states that their king broke the covenant and trusted Turnus, and tells the envoys to kindle the funeral fire.

Aeneas states that he does not wage war against the Latin people and that their king broke the covenant by trusting Turnus' arms.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7167-7255 confidence: high

Aeneas grants the request, says the Latin king broke the covenant and trusted Turnus, says Turnus should have faced death himself, and tells them to kindle fire beneath their countrymen.

Aeneas states that he did not wage war by choice against the people and that the king broke the covenant by relying on Turnus.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 confidence: high

“an hundred ambassadors of the highest rank in Latium” are to ratify the treaty, hold “the boughs of peace,” and carry gold, ivory, “the chair and striped robe.”

The king proposes a treaty ratified by high-ranking ambassadors who carry boughs of peace and valuable gifts, including royal regalia.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 confidence: medium

The speaker describes an ancient land near the Tuscan river with a pine-clad mountain belt and proposes that it pass to the Teucrians in friendship, with treaty terms and permission to settle and found a city.

The king proposes ceding land to the Teucrians in friendship and inviting them as allies to settle and found a city.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 confidence: medium

Drances urges the king to add one gift: give “thine own daughter to an illustrious son and a worthy marriage,” thereby “binding this peace by perpetual treaty”; he calls it “the one pledge that makes peace inviolable.”

Drances urges that the king’s daughter be given in marriage to an illustrious Dardanian and says this would bind peace by perpetual treaty and make peace inviolable.
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The Aeneid of Virgil BOOK TENTH / THE BATTLE ON THE BEACH / BOOK ELEVENTH / THE COUNCIL OF THE LATINS, AND THE LIFE AND DEATH OF CAMILLA; lines 7343-7408 confidence: high

The opening speaker addresses the Latins in council during a siege and calls the war ill-timed against a divine, invincible race.

The council proposal centers on treaty terms, alliance, ambassadors, ritual peace boughs, and pledges to end a ruinous war.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 11816-11893 confidence: medium

Minos asks Æacus to assist arms taken up on account of his son and says, "For his shades do I demand satisfaction." Æacus refuses because of compact with Cecropia; Minos warns the compact will cost dearly and departs.

Æacus refuses Minos's request because his city is closely allied by compact with the people of Cecropia.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: medium

The note identifies Iris as goddess of the rainbow and says her mention with Deucalion's flood recalls the bow in the cloud as a covenant token after Noah's flood.

A footnote compares Iris, goddess of the rainbow, in the Deucalion flood context to the Genesis bow in the cloud as a covenant token after Noah's flood.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 1410-1460 confidence: medium

The note says Iris, goddess of the rainbow, in the flood of Deucalion recalls the bow in the cloud as covenant token after Noah’s flood.

A footnote explicitly connects Iris, goddess of the rainbow, in the flood of Deucalion with the bow set in the cloud as a covenant token after Noah’s flood.
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The Metamorphoses of Ovid, Books I-VII EXPLANATION. / EXPLANATION. / EXPLANATION. / EXPLANATION.; lines 2496-2600 confidence: medium

Jupiter asks Juno to end Io’s punishment and swears by the Stygian waters; after Juno is pacified, Io’s cow traits vanish and she is restored to human form, retaining only whiteness.

Jupiter promises Juno that Io will not trouble her and calls the Stygian waters to hear the oath, after which Juno is pacified.
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The Metamorphoses of Ovid, Books VIII-XV EXPLANATION. / EXPLANATION. / BOOK THE TWELFTH. / EXPLANATION.; lines 7789-7876 confidence: medium

Demoleon hurls a broken pine at Theseus; Theseus withdraws through Pallas' warning; the tree kills Crantor, who had been given as a pledge and confirmation of peace.

Crantor is described as having been given as a pledge and confirmation of peace and is then killed by the pine hurled by Demoleon.
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The Mysteries of Mithra THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES 1 29 / THE MYSTERIES OF MITHRA / DOCTRINE OF THE MITHRAIC MYSTERIES; lines 5370-5432 confidence: high

Mithra first contends with the Sun, compels his homage, places a radiant crown on him, raises him, extends his right hand, and makes a covenant of friendship; afterward they support each other.

Mithra contests the Sun, compels homage, crowns him, raises him, and concludes a solemn covenant of friendship, after which they act as allies.
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native american southeast

Myths of the Cherokee FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900; lines 6171-6264 confidence: high

During the Fredonia rebellion, Americans under Hayden Edwards enter a treaty to guarantee lands occupied by the Cherokee and their confederates, but the movement collapses.

Multiple treaties or grants are described as guaranteeing occupied lands or granting fee simple title to the Cherokee and associated bands.
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Myths of the Cherokee FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900; lines 6171-6264 confidence: high

The treaty dissatisfies Texans, is not presented for ratification, is rejected by the Texas senate on December 16, 1837, and Texas is described as repudiating engagements with the Cherokee and other tribes.

The 1836 treaty is not ratified, is rejected by the Texas senate, and Texas is described as repudiating engagements with the Cherokee and other tribes.
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Myths of the Cherokee FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900; lines 6266-6308 confidence: low

After the defeats, some Cherokee recrossed Red river to Indian Territory with the blood-stained canister containing the patent for their Texas land, which Bowl had carried since the treaty with Houston and had on his person when shot; it was still kept in the Nation.

The blood-stained canister containing the patent for Texas land, carried by Bowl since the treaty with Houston and found on his person when shot, was brought back and kept in the Nation.
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Myths of the Cherokee II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838; lines 5830-5926 confidence: medium

By the 1817 treaty, western Cherokee acquired title to definite territory and official standing under Government protection and supervision, with lands acquired by treaty from the Osage.

The treaty of 1817 is described as assigning territory, extinguishing Osage title through treaty, and giving the western Cherokee official standing.
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Myths of the Cherokee II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838 / THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838; lines 5928-6021 confidence: medium

The treaty preamble says the United States desired to secure a "permanent home" under its "most solemn guarantee" that would "remain theirs forever" and not be subjected to future territory or state jurisdiction.

The treaty language presents a solemn guarantee of a permanent home, paired with defined boundaries and exclusion of outside populations.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 1184-1270 confidence: medium

A reported 1684 treaty or agreement with South Carolina is said to have been signed with the hieroglyphics of eight lower-town Cherokee chiefs and may be the oldest Cherokee treaty on record.

The passage reports a 1684 treaty or agreement with the South Carolina government signed with the hieroglyphics of eight Cherokee chiefs, and later describes Cherokee chiefs bringing presents and offers of friendship to the governor.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 1184-1270 confidence: medium

Cherokee chiefs went to Charleston in 1693 with presents and offers of friendship, asking protection against the Esaw, Savanna, and Congaree, who had made war and sold some Cherokee into slavery; the English promised friendship and future redress but said the captives could not be recovered.

Cherokee chiefs requested protection in 1693 and were promised future redress, but the passage says the promise was apparently not kept and cites 1705 accusations of commissioned attacks and enslavement.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 1272-1361 confidence: medium

Cherokee chiefs sought peace at Charleston; Moore's force went among the Lower Cherokee; Chicken's detachment reached Upper Cherokee at Quoneashee; negotiations included refusal to fight the Yamassee, war against the Creeks, and provision of guns, ammunition, and soldiers.

Cherokee chiefs traveled to express peace, reaffirmed peace with the English, and later entered a treaty regulating trade and boundaries.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 1363-1420 confidence: medium

Seven chiefs went to Whitehall, renewed the treaty, acknowledged English sovereignty, accepted restrictions, delivered a crown, five eagle-tails, and four scalps, and received promises, guns, ammunition, and red paint.

The passage describes a solemn treaty renewal with binding obligations, delivery of objects to confirm words, and reciprocal promises and goods.
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Myths of the Cherokee ILLUSTRATIONS / MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE; lines 1775-1869 confidence: medium

Cherokee wartime extremity: burned towns, wasted fields, depleted ammunition, dead warriors, fugitives in mountains and caves, starvation, smallpox, factional division, Ata-kullakulla's Charleston peace treaty, and population reduction.

The passage repeatedly describes formal peace-making and friendship treaties after wartime devastation and political change.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 2490-2578 confidence: medium

The Hopewell treaty of November 28, 1785, involved nearly one thousand Cherokee, United States commissioners, and signatures from thirty-seven chiefs and principal men after ten days of negotiation.

The Hopewell treaty is described as setting peace, boundary delimitation, United States protection of the Cherokee, and a concluding exchange of presents.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 2580-2641 confidence: medium

Franklin commissioners conclude the treaty of Coyatee with Overhill chiefs; despite references to "peace, love, and brotherly friendship," Tennesseeans burn another town, claim land to the Tennessee river and Cumberland mountain, and say they will take it "by the sword, which is the best right to all countries."

The passage juxtaposes the treaty of Coyatee, the Hopewell treaty guarantee to the Cherokee, and conflicting state, federal, and settler claims over the same land.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 2725-2812 confidence: medium

The Chickasaw cede claims in 1783; the Cherokee cede claims at Hopewell in 1785; Chickamauga warriors with Creek and Shawano allies reject the cession and continue attacks.

The passage repeatedly emphasizes treaties, cessions, guaranteed lands, boundary lines, violations, proclamations, and the political consequences of broken or unenforced agreements.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 2814-2897 confidence: medium

A 1791 convention at White's fort/Knoxville with Cherokee principal men led to a difficult Cherokee consent to cede land; the treaty provided road and river permissions, prisoner restoration, perpetual peace, annuity and goods, and was signed by forty-one men near the Holston and French Broad.

The treaty includes land surrender, annuity and goods, prisoner restoration, permitted roads and navigation, and a guarantee of perpetual peace.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 2814-2897 confidence: medium

Six principal chiefs came to Philadelphia to protest that they did not know the conference was for land sale, resisted for days, yielded under threatening demands, considered payment too small, feared boundary violations, and asked removal of intruders; a supplementary article increased the annuity, and the new line was not surveyed until 1797.

The protesting chiefs describe yielding under threatening demands, inadequate consideration, and lack of faith that the boundary would be honored.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 3165-3243 confidence: medium

A supplementary treaty to the Treaty of Holston was signed at Philadelphia by the Secretary of War and thirteen Cherokee principal men, arranging boundary marking, increasing the annuity to five thousand dollars, and deducting fifty dollars for each stolen horse not restored within three months.

A formal supplementary treaty establishes boundary marking, an annuity, and penalties connected to stolen horses.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 3245-3330 confidence: medium

Robertson threatened John Watts with a second visitation unless prisoners and peace assurances were provided; at Tellico blockhouse, Blount met Hanging-maw, John Watts, and warriors, and the account says the long Cherokee war ended.

Robertson threatened a second attack unless prisoners and peace assurances were given; later conference arrangements are described as ending the war.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 3472-3555 confidence: medium

After a 1798 treaty promise to guarantee the remainder of Cherokee country forever, the government soon sought more cessions and road privileges; Cherokee chiefs protested, but pressure led to three Tellico treaties in 1804 and 1805 ceding over eight thousand square miles.

The passage juxtaposes a 1798 promise to guarantee the remaining Cherokee country forever with immediate U.S. efforts to obtain additional land cessions and road privileges.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 3472-3555 confidence: medium

Secret articles reserved valuable small tracts for Doublehead and Tollunteeskee; the agreement was recorded as part of the treaty but not included in the copy sent to the Senate.

The treaty commissioners used secret articles reserving valuable tracts for Doublehead and Tollunteeskee, while those terms were not embodied in the Senate copy.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 3557-3656 confidence: medium

The January 7, 1806 Washington treaty ceded Cherokee claims to land between Duck river and the Tennessee and to Long island in Holston river, with compensation including cash installments, a grist mill, a cotton gin, and an annuity for Black-fox; Doublehead and Tollunteeskee are among the signers.

The passage repeatedly describes formal treaties and agreements by which Cherokee land claims are ceded or negotiated in return for payments, goods, infrastructure, and annuities.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 4855-4942 confidence: medium

Cherokee delegates John Ross, George Lowrey, Major Ridge, and Elijah Hicks argued the 1802 agreement depended on Cherokee voluntary consent and asserted Cherokee status as original inhabitants on treaty-defined territory whose interests required remaining there.

The passage centers on a conditional 1802 agreement, treaty-defined Cherokee territory, and federal discussion of whether the agreement affected Cherokee title or required forced removal.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 5204-5298 confidence: high

The 1833 treaty is quoted as guaranteeing the first tract "forever" and guaranteeing "a perpetual outlet west and a free and unmolested use" of western country; the passage says this was reiterated by the present treaty.

The passage repeatedly frames the treaty as an agreement guaranteeing land, outlet, patent, and jurisdictional protections, including the explicit phrase that the United States covenanted and agreed.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 5204-5298 confidence: medium

The western territory assigned to the Cherokee consisted of a seven-million-acre tract with a perpetual outlet west and an eight-hundred-thousand-acre additional tract in what is now southeastern Kansas, for which the Cherokee were to pay $500,000.

The 1833 treaty language and the present treaty describe land guaranteed forever, a perpetual outlet west, free and unmolested use, and patenting of lands to the Cherokee nation.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 5300-5377 confidence: medium

Article 6 says, “Perpetual peace and friendship shall exist” and that the United States will protect the Cherokee nation and remove unauthorized United States settlers by presidential order.

The passage centers on treaty articles establishing perpetual peace and friendship, reciprocal expectations, protection, rights, and political representation.
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Myths of the Cherokee MYTHS OF THE CHEROKEE / I--INTRODUCTION / II--HISTORICAL SKETCH OF THE CHEROKEE / FROM THE FIRST TREATY TO THE REMOVAL--1785-1838; lines 5380-5465 confidence: medium

The first-person statement says a small number of Cherokees met Schermerhorn at New Echota and that the paper called a treaty was no treaty because it lacked Cherokee participation or assent; it also reports fewer than 100 voters and fewer than 300 total people present.

The passage centers on a paper called a treaty that the speaker says is no treaty because it was made without Cherokee participation or assent and through a small, concealed meeting.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24723-24808 confidence: high

"the fire shall continue among us and shall never be extinguished as long as one remains"

The passage presents a law of peace intended to last from generation to generation, joined to a fire that is to continue and never be extinguished.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24810-24882 confidence: high

The two men return with the rest of their people, open a valuable bundle containing a peace talk, and are directed by the Cherokee chief to the general council at Cho-qua-ta.

The messengers bring a peace talk, say it is for all different tribes and to last to the end of time, and entrust it to the Cherokees for the different tribes.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24810-24882 confidence: medium

At Cho-qua-ta, the peace messengers offer a clean white path, open houses, and a talk intended for all different tribes of red brothers to last to the end of time.

The messengers say they will make a path for the Cherokees and keep it swept clean and white so the rising generation may travel in peace.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24810-24882 confidence: medium

The messenger describes a dry-elm fire with chunks toward the rising sun, north, and south; it is not to be extinguished, and a stick will stir it to make light for the rising generation and guide those in darkness.

The speech describes a dry-elm fire arranged toward directions, not to be extinguished while time lasts, stirred to raise light for the rising generation and to guide anyone turning in darkness.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24810-24882 confidence: medium

At Cho-qua-ta, the peace messengers offer a clean white path, open houses, and a talk intended for all different tribes of red brothers to last to the end of time.

The speech promises open house doors and shared eating from one dish with one spoon, linking hospitality and common provision to peace.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 24884-24964 confidence: high

Coast tribes manufactured and traded wampum; it was used for adornment and belts whose designs handed down treaty and tribal tradition memory and were explained by an appointed officer.

The passage states that treaties, covenants, and official embassies required delivery of a wampum belt as guaranty and memorial, with designs preserving treaty and tradition memory.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 25270-25368 confidence: medium

The custom is described as analogous to a Plains ceremony by which two young men 'formally agree to become brothers' and ratify the compact by public exchange of names and gifts.

The passage describes two young men formally agreeing to become brothers and ratifying the compact by a public exchange of names and gifts.
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Myths of the Cherokee SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS; lines 25270-25368 confidence: high

Each paragraph of an ambassador's speech was accompanied by delivery of a wampum string or belt to authorize the words; accepting the belt meant accepting the condition or compact it typified.

A wampum string or belt accompanies ambassadorial speech, gives authority to the words, and accepting it means accepting the condition or compact.
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Myths of the Cherokee THE REMOVAL--1838-39 / THE ARKANSAS BAND--1817-1838 / THE TEXAS BAND--1817-1900 / THE CHEROKEE NATION IN THE WEST--1840-1900; lines 6405-6499 confidence: medium

After five years of desolation the passage says Cherokee numbers fell from 21,000 to 14,000 and the country was in ashes; the July 19, 1866 treaty restored United States protection, proclaimed amnesty, barred confiscations, abolished slavery, and admitted Black residents to full Cherokee citizenship.

The 1866 treaty restores United States protection, proclaims amnesty, sets political and land terms, and guarantees quiet possession and protection.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16932-17022 confidence: medium

War parties traveled a great distance, warfare involved individual exploits and captives on both sides, and a compromise made the Tennessee River the boundary between Cherokee land south of it and the Iroquois limit of conquest.

The Tennessee River functions as both a boundary between claims and an agreed line beyond which a pursued party is treated as safe.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16932-17022 confidence: medium

Stand Watie's Cherokee tradition says Iroquois sent a delegation proposing a general alliance; Cherokee accepted and invited other tribes, all entered peace except the Osage, who were likened to wild fruit on the prairie picked by every bird and remained without allies.

The Iroquois propose a general alliance, the Cherokee invite other tribes, and the Osage alone remain outside the peace and are described as friendless and predatory.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 16932-17022 confidence: medium

The passage describes the Iroquois league and gives Iroquois traditions in which Cherokee provoked war by plundering a Seneca hunting party or by murdering Iroquois delegates in violation of a treaty.

One Iroquois tradition explains the war as resulting from Cherokee violation of a peace treaty by killing Iroquois delegates.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17024-17116 confidence: medium

Wafford's account of the Iroquois peace embassy and wampum belt came from Sequoya and Gatûñ'wa`li; the passage also describes the 1768 Cherokee-Iroquois peace treaty brought about by Cherokee chiefs headed by Âganstâ'ta.

The passage describes a peace treaty and an embassy presenting wampum belts, pipes, and symbolic peace tokens, after which the peace message is accepted and the war ends.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17118-17194 confidence: medium

Cherokee symbolic records of peace with the Iroquois were preserved, carried west in 1838, kept by John Ross, produced at an 1843 council near Tahlequah, and interpreted by Hard-mush.

The passage calls the belts and related items symbolic records of peace with the Iroquois and describes their preservation, interpretation, and guarded custody.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17679-17772 confidence: high

The Seneca chief says they have come to stop fighting and holds up a wampum belt to show that he speaks the truth; the Cherokee chief takes it pending a decision.

The Seneca offer a wampum belt to show truthful speech, the Cherokee accept friendship, and the parties bury or pile together weapons with white wampum between them.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 17679-17772 confidence: medium

Cherokee people choose Seneca men as adopted relatives, while the Cherokee chief reserves Ga'na' for a young man who claims him as father.

After the peace decision, Cherokee people adopt Seneca men as uncle, brother, and other relatives.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 18306-18398 confidence: medium

A Catawba tradition recorded in Schoolcraft says Cherokee disputed Catawba progress at the Catawba River, a battle followed with heavy losses and no decisive result, Catawba had guns while opponents had Indian weapons, and an agreement set river boundaries, neutral territory, stone piles, and the name Eswau Huppeday or Line river for Broad River.

After a disputed territorial claim and battle, the Catawba tradition reports an agreement fixing Catawba and Cherokee territories by rivers, setting a neutral zone, and marking the treaty with stone piles.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 19027-19123 confidence: medium

The Cherokee had a white stone peace pipe with seven stem-holes for seven men at peace councils and a turtle-shaped stone drum in the Keowee townhouse used for dances and borrowed by other Lower Cherokee towns.

A white stone peace pipe has seven stem-holes so seven men can smoke together at peace councils.
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Myths of the Cherokee WAHNENAUHI VERSION / SECOND VERSION / SECOND VERSION / WAHNENAUHI VERSION; lines 20466-20549 confidence: high

Tobacco is sacred incense and oath guarantee in war, peace, agreements, hunting omens, spirit-repelling, and medicine; it is smoked in a pipe or sprinkled on fire; a Tuscarora cognate is analyzed as “fire to hold in the mouth”; eastern tribes used Nicotiana rustica.

Tobacco guarantees solemn oaths, binds warriors, ratifies peace, confirms engagements, and functions as sacred incense.
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Myths of the Cherokee WAHNENAUHI VERSION / VI--NOTES AND PARALLELS TO MYTHS / GLOSSARY OF CHEROKEE WORDS / FOOTNOTES; lines 31183-31342 confidence: medium

The first group represents a Six Nations convention adopting the Tuscaroras; the second shows the Five Nations on seven strands in a treaty with seven Canadian tribes before 1600.

Several pictorial groups are said to represent treaties or pledges, including a pledge to keep an honest peace and to treat future conduct as sacred as the cross.
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persian

Persian Literature, Volume 1 AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB / GARSHSP / KAI-KOBD; lines 3768-3884 confidence: medium

Afrsiyb tells Poshang that Rustem seized his girdle with overwhelming force and that "peace, peace, alone / Can save us and our country from destruction."

After losses and Afrsiyb's warning, Poshang sends Wsah with magnificent presents and overtures for peace.
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Persian Literature, Volume 1 AFRSIYB MARCHES AGAINST NAUDER / AFRSIYB / GARSHSP / KAI-KOBD; lines 3886-3929 confidence: high

The speech recalls Tr killing his brother Irij, Afrsiyb crossing the Jihn to invade Persia, Nauder's murder, and Afrsiyb stabbing Aghrras; it offers peace if the Jihn is the boundary and Afrsiyb swears not to cross or disturb the Persian throne.

Peace is granted on condition that the Jihn become a boundary and Afrsiyb swear never to cross it or disturb the Persian throne again; the army then withdraws within the line.
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Persian Literature, Volume 1 AKWN DW / BARZ, AND HIS CONFLICT WITH RUSTEM / SSEN AND AFRSIYB / THE EXPEDITION OF GDARZ; lines 10375-10466 confidence: medium

Afrsiyb sends Shydah-Poshang as ambassador with peace terms involving a hostage, troops, and a sacred promise, but privately instructs him to propose single combat if peace is refused; Shydah agrees to devote his life and challenge Kai-khosru before the assembly.

Afrsiyb instructs Shydah-Poshang to offer a son as hostage, troops for service, and a sacred promise not to break the engagement.
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Persian Literature, Volume 1 BAHMAN / HMAI AND THE BIRTH OF DRB / DRB AND DR / SIKANDER; lines 13827-13931 confidence: medium

Dr blesses Sikander and asks him to preserve his family honor, marry Roshung, name a possible son Isfendiyr, propagate Zerdusht's doctrines and the Zendavesta, hold the Nu-ruz festival, and light the Holy Fire at the altar.

Dr's last request asks Sikander to ensure future support for Zerdusht's doctrines, the Zendavesta, Nu-ruz observance, and the Holy Fire; Sikander promises to fulfill the wishes.
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Persian Literature, Volume 1 INTRODUCTION / FRAGMENT BY HFIZ / THE DIVAN / XXIII; lines 15912-16087 confidence: high

The speaker says bliss cannot be reached without tasting sorrow, connects this with Alastu's pact and an appointed lot, and counsels calm toward Being and Non-being.

The poem says access to bliss requires tasting sorrow and links this condition with Alastu's pact and the sentence of a baleful lot.
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Persian Literature, Volume 1 LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT / THE HEFT-KHAN OF ISFENDIYR / CAPTURE OF THE BRAZEN FORTRESS; lines 12377-12492 confidence: medium

Gushtsp says Isfendiyr should kill Rustem or bring him alive in bonds; he says he has sworn on the Zendavesta to transfer power after Rustem is subdued.

Gushtsp claims to have sworn on the Zendavesta to hand over power after Rustem is subdued, while Isfendiyr accuses him of forgetting or disregarding earlier solemn promises.
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Persian Literature, Volume 1 Persian Literature, Volume 1 / PERSIAN LITERATURE / SPECIAL INTRODUCTION; lines 156-234 confidence: high

The story says Mahmud covenanted to pay a gold dirhem per line but sent sixty thousand silver dirhems; Firdusi spurned and distributed them and left the ungenerous master.

The story says Mahmud covenanted for a gold dirhem a line but sent silver, which Firdusi rejected and distributed before leaving.
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Persian Literature, Volume 1 THE DEATH OF AFRSIYB / THE DEATH OF KAI-KHOSRU / LOHURSP / GUSHTSP, AND THE FAITH OF ZERDUSHT; lines 11547-11643 confidence: high

Kurugsar asks that his life be spared so he can assist; Gushtsp requires an oath of fidelity, releases him after he swears it, gives him wine, pardons him at Isfendiyr's request, and Isfendiyr takes him home to test his loyalty.

Kurugsar pleads to be spared so he can assist, swears to be true and faithful, is released, and is placed under Isfendiyr's command to prove fidelity.
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The Persian Literature, Volume 2, The Gulistan XVIII / XXVII / CHAPTER IV / CHAPTER V; lines 2971-3063 confidence: medium

The narrator recalls a travel associate who shared bread and salt with him; after a small offense their intimacy ends, but the associate later praises the narrator's verses, regrets the breach, and the narrator sends verses invoking a violated compact and renewed peace.

The reconciliation verses refer to a treaty of good faith, hostilities, violation of a compact, and renewed peace.
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The Persian Literature, Volume 2, The Gulistan XXVIII / XXXII / XXXIII / XXXIV; lines 4253-4271 confidence: high

"Did I not covenant with you, O ye sons of Adam, that you should not serve Satan; for verily he is your avowed enemy"

The quoted speech explicitly mentions a covenant with the sons of Adam not to serve Satan, identified as their avowed enemy.
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The Persian Literature, Volume 2, The Gulistan XXVIII / XXXII / XXXIII / XXXIV; lines 4253-4271 confidence: high

A covenant speech warns the sons of Adam not to serve Satan, their avowed enemy; the passage says they followed a foe, broke faith with a friend, and separated from one to unite with the other.

The quoted covenant forbids serving Satan, and the passage says people broke faith with a friend by taking a foe's advice.
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The Shahnama of Firdausi, Vol. I ARGUMENT / FA RID UN 199 / FARIDIJN 205 / FAR1DUN 219; lines 10803-10969 confidence: medium

Salm's troops scatter among wastes, caverns, and hills; they choose a wary, wise, eloquent envoy to submit to Minuchihr and plead that they fought under command.

The defeated forces submit as subjects, and Minuchihr tells them to seek brotherhood, put off war implements, and banish vengeance.
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The Shahnama of Firdausi, Vol. I ARGUMENT / ISO THE SHAHNAMA OF FIRDAUSI / HIS REIGN WAS FIVE HUNDRED YEARS / ARGUMENT; lines 8283-8480 confidence: medium

The king answers deferentially that losing his children would be worse than losing eyes or kingdom; he asks to see Faridun's sons, judge their qualities, give his daughters by custom if they are upright, and join hand in hand in league with them.

The king says that after recognizing the princes as upright, he will join hand in hand in league with them.
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The Shahnama of Firdausi, Vol. I ARGUMENT / TAHMURAS 127 / HE REIGNED SEVEN HUNDRED YEARS / ARGUMENT; lines 5967-6070 confidence: high

In the Zandavasta summary, Yima is son of Vivanghat, the Iranian Noah, has a covenant with God, and is offered a post later accepted by Zoroaster.

The note calls Yima the Iranian Noah, says he has a covenant with God, and quotes the command to make the Vara in anticipation of the Flood.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 12769-12943 confidence: medium

Zal says the Shah will not consent and Sam will storm, but swears by God never to break his troth; Rudaba swears by God that none but Zal shall be her lord.

Zal swears by God never to break his troth and prays opposition will be removed so Rudaba may become his wife; Rudaba swears by God that none but Zal shall be her lord.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 13118-13296 confidence: medium

Zal says the archimages advised disclosure and loyalty, asks to make Mihrab's daughter his lawful wife, and cites Sam's pledge after God restored him from Mount Alburz.

Zal grounds his request in Sam's prior pledge, and Sam says he must not seek a pretext for breaking it before proceeding toward the Shah's command.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14236-14393 confidence: medium

A woman says her greatest care is her child's life, asks that no harshness be used toward the child while she averts danger, and receives a pledge.

Sindukht first obtains a pledge for her child's safety, later demands Sam's oath before revealing herself, and Sam reaffirms that his pledge will hold.
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The Shahnama of Firdausi, Vol. I FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243 / MINIJCHIHR 253; lines 14395-14566 confidence: medium

Sam tells Sindukht to depart, selects gifts for her, Mihrab, and Rudaba, grants Kabul properties, takes her hand, re-swears his oath, and tells her to fear no foe.

Sam sends gifts to Sindukht, Mihrab, and Rudaba, gives Kabul holdings, takes Sindukht's hand, renews his oath, and tells her to fear no foe.
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The Shahnama of Firdausi, Vol. I FARIDIJN 205 / FAR1DUN 219 / ARGUMENT / M1NUCHIHR 243; lines 11506-11669 confidence: high

The counsellors say animals care for their young, accuse Sam of breaking covenant with God and casting away an innocent because of white hair, and tell him to seek the child in penitence.

Counsellors say Sam broke covenant with God; Sam prays to the Just for mercy and assistance, and the narration says his prayer is granted.
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The Shahnama of Firdausi, Vol. I NA UDAR 363 / NA UDAR 365 / HE REIGNED FIVE YEARS / ARGUMENT; lines 17412-17570 confidence: medium

There is famine with no dew or rain; the ground and herbs are parched and bread is costly. The hosts face each other for five months in daily fighting until famine leaves them resourceless.

Famine exhausts both armies; an envoy proposes sharing the earth and mutual blessing, and the sides abandon war, drop the feud, and divide territory.
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The Shahnama of Firdausi, Vol. I U2 THE SHAHNAMA OF FIRDAUSI / THE PRELUDE 113 / THE BEGINNING OF THE HISTORY / ARGUMENT; lines 5438-5480 confidence: high

Urmuzd makes a covenant with Yima, tries to persuade him to be lawgiver, and Yima declines through modesty.

The note says Urmuzd makes a covenant with Yima, the fourth Shah.
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The Shahnama of Firdausi, Vol. II HE REIGNED ONE HUNDRED YEARS / ARGUMENT / KAI KUBAD 13 / KAI KUBAD 15; lines 1102-1184 confidence: medium

Afrasiyab flees to the river-bank, waits seven days, goes to his father on the eighth, and blames him for seeking war and breaching faith.

Afrasiyab blames his father for seeking war and breaching faith, then says Kubad has assumed the crown and opened the gates of vengeance.
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The Shahnama of Firdausi, Vol. II I. JJ, / V. 573 / VOL. II. / VOL. II. R; lines 13081-13248 confidence: high

Siyawush says: “If thou wilt make a covenant with me,” he will make the land his home in love and confidence; otherwise he asks to be directed to other realms.

Siyawush asks Piran to make a covenant, saying that he will make the land his home in love and confidence if his sojourn is good.
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The Shahnama of Firdausi, Vol. II I. JJ, / V. 573 / VOL. II. / VOL. II. R; lines 13250-13407 confidence: medium

The initial speaker identifies himself as a paladin and counsellor with troops, kinsmen, lands, weapons, steeds, and treasure, and offers all as ransom while swearing by Holy God to serve and protect the prince.

The initial speaker offers wealth and service as ransom, swears by Holy God to protect the prince, and later Afrasiyab receives Siyawush with lodging and gifts.
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The Shahnama of Firdausi, Vol. II KAI KAIJS 381 / VOL. II. 2 B / V. 733 / V. 734; lines 19145-19335 confidence: high

Giv says he swore by moon, crown, and the great Shah's throne that if he defeated Piran he would make the earth red with Piran's blood.

Giv's vow to redden the earth with Piran's blood is satisfied when Khusrau directs him to pierce Piran's ear and let blood fall.
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The Shahnama of Firdausi, Vol. II KAI KAIJS 381 / VOL. II. 2 B / V. 733 / V. 734; lines 19337-19504 confidence: medium

The first-person speaker says he was left alone in battle, caught by a twisted lasso, thrown to the ground, bound by the hands, and driven before his captor to Kai Khusrau.

The captive is bound with lassos and then constrained by a formal oath naming Gulshahr as the only releaser.
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The Shahnama of Firdausi, Vol. II KAI KATJS 317 / VOL. II. X. / KA1 KAUS 325 / KA1 KAVS 327; lines 16592-16753 confidence: high

Piran asks for a royal oath and cites Faridun, Tur, and Zadsham as oath precedents; Afrasiyab swears by white day, sombre night, and God that no harm will come to the boy through him.

Piran requires an oath before presenting Kai Khusrau; Afrasiyab swears no harm will come to the boy, later remembers the pledge, and refrains from harmful designs.
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The Shahnama of Firdausi, Vol. II KAI KUBAD 13 / KAI KUBAD 15 / KAI KUBAD 17 / KAI KUBAD 19; lines 1300-1419 confidence: high

The letter warns that crossing boundaries would bring war and divine wrath, urges retaining Faridun's division among Salm, Tur, and Iraj, and argues from mortality: shroud, grave, and five cubits of earth.

The passage repeatedly uses terms of pact, compact, and treaty: the letter proposes mutual restraint, Kubad offers to renew the compact, and the Shah draws up a treaty.
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The Shahnama of Firdausi, Vol. II PAET IV / THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N; lines 10544-10720 confidence: high

The fairy-faced woman raises her veil, presents herself with throne and jewel imagery, and asks Siyawush to make a compact, offering one of her daughters.

Siidaba demands a compact by oath concerning her future safety, and Siyawush answers with a proposed covenant and pledge regarding her daughter.
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The Shahnama of Firdausi, Vol. II PAET IV / THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N; lines 11374-11493 confidence: high

The Shah says Afrasiyab swore a great oath, promised fairly, is gathering men of war, and is "turning from his oath and covenant"; he vows revenge before Iran is overcome and wasted.

The Shah frames Afrasiyab's military threat as a violation of oath and covenant and uses it as the reason to seek revenge.
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The Shahnama of Firdausi, Vol. II THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N / I. JJ,; lines 11976-12168 confidence: high

Siyawush asks what motives lie behind the peace request and proposes that Afrasiyab send a hundred noble blood-relatives as hostages to clear suspicion, before informing the Shah.

Siyawush requires one hundred members of Afrasiyab’s family as hostages and security for good faith before a stable league can be accepted.
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The Shahnama of Firdausi, Vol. II THE STORY OF SIYAWUSH / ARGUMENT / VOL. II. N / I. JJ,; lines 12170-12237 confidence: medium

Garsiwaz sends a swift cavalier to Afrasiyab saying that Siyawush demands hostages if Afrasiyab wants him to turn away from war.

War is to cease only if hostages are provided; Afrasiyab sends kinsmen as a pledge and withdraws his forces.
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The Shahnama of Firdausi, Vol. II THE SIXTH COURSE / KAI KAVS 63 / KAI KAVS 67 / KA1 KAUS 75; lines 4042-4229 confidence: high

Rustam says his deeds were owing to Clad, his faithful guide, and asks Kaus to grant Clad investiture by solemn covenant and seal as monarch of Mazandaran, with homage and tribute.

Rustam requests formal investiture for Clad by solemn covenant and seal, and Kaus grants him a robe of honour and royal crown.
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The Shahnama of Firdausi, Vol. II THE THIRD COURSE / VOL. II. D / KAI KAVS 57 / THE SIXTH COURSE; lines 3300-3422 confidence: medium

Ulad asks Rustam to keep his promise; Rustam says he gives Ulad Mazandaran and will keep faith even if he does not return from future labors.

Ulad asks Rustam to keep his promise, and Rustam says he gives Ulad Mazandaran and will keep faith with him.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 13897-14076 confidence: medium

Afrasiyab and Piran arrange the bride-giving as custom and Faith require; pact, plight, and witnessed contract are completed, and Piran sends Gulshahr to bring Farangis to Siyawush.

The bride is given as custom and Faith require, and the pact, plight, and contract are completed with witnesses.
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The Shahnama of Firdausi, Vol. II V. 573 / VOL. II. / VOL. II. R / VOL. II. S; lines 15811-15942 confidence: high

Afrasiyab orders soldiers to draw swords and shout like Resurrection-morn. Siyawush remains constant to his pledge and does not take up sword or javelin or allow his companions to advance. Afrasiyab orders them given to the sword and says to float a ship in blood upon the plain.

Siyawush is described as constant to his pledge and therefore does not draw weapons or permit his companions to fight even when Afrasiyab orders attack.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12240-12394 confidence: high

The letter says Afrasiyab’s brother came with gifts and richly dressed slaves, and that Afrasiyab will yield crown and throne, avoid Iran, remove strife, and send one hundred kinsmen as hostages.

The letter reports gifts, slaves, promised territorial restraint, removal of vengeance, and one hundred hostages as terms of peace.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12396-12565 confidence: high

Rustam tells Kaus to avoid strife, says Afrasiyab may be fought if he breaks covenant, and urges: "Require not then thy son to break the treaty"; he adds that Siyawush will never break his promises.

The passage repeatedly centers on whether Siyawush should break a treaty or promises, while Rustam warns Kaus not to require it and Kaus pressures Siyawush to attack or yield command.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12568-12749 confidence: high

Siyawush questions war for aggrandisement and wanton bloodshed, says Kai Kaus wants him to fight without cause, fears perishing through his oath, and says the Shah would rob him of both worlds and yield him to Ahriman.

Siyawush treats the treaty and oaths as sworn by God and fears disaster, blame, and divine disapproval if he breaks faith by fighting again.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12568-12749 confidence: medium

Siyawush recalls Garsiwaz at Balkh with many troops, Afrasiyab at Sughd threatening with many sabres, and the later sending of gifts and hostages, after which the archimages advised leaving the field.

The peace arrangement includes gifts, hostages, and precious things, and Siyawush orders their return to Afrasiyab in connection with the sworn treaty.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12751-12936 confidence: high

Siyawush tells Zanga to report to Afrasiyab that he will keep his covenant though he loses the throne, names God his refuge, and asks for a cistern away from his father's anger.

Siyawush states that his peace has brought him warlike consequences but that he will keep his covenant even if he loses the throne.
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The Shahnama of Firdausi, Vol. II VOL. II. N / I. JJ, / V. 573 / VOL. II.; lines 12938-13079 confidence: medium

The speaker warns that travel elsewhere requires losing sight of land and crossing the sea of Chin, offers troops, treasure, city, crown, throne, girdle, soldiers, and escort to Iran, and swears by holy God not to harm the addressee.

The correspondent invokes holy God while promising to labor for the addressee's welfare and not harm him by self, others, or thought.
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The Shahnama of Firdausi, Vol. II VOL. II. / VOL. II. R / VOL. II. S / KAI KATJS 317; lines 15960-16108 confidence: medium

Farangis asks why Afrasiyab will bring misery and deceit, urges him not to take a guiltless monarch's head, invokes the Judge of sun and moon, and recalls Siyawush's homage and reliance on Afrasiyab's shelter.

Farangis says Siyawush left Iran, did homage to Afrasiyab, gave up treasures, crown, and throne for support and shelter, and later asks where the royal oaths and covenants have gone.
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celtic

Celtic Fairy Tales THE HORNED WOMEN / CONALL YELLOWCLAW / HUDDEN AND DUDDEN AND DONALD O'NEARY / THE SHEPHERD OF MYDDVAI; lines 1814-1906 confidence: high

The shepherd recognizes the maiden by the strap of her sandal; she states the three-causeless-blow condition, summons lake cattle as her marriage portion, and is led home as bride.

The marriage condition is explicitly tied to three causeless blows, and the third counted act ends the marriage.
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Cuchulain of Muirthemne BORACH'S FEAST 121 / DEIRDRE'S VISION 123 / THE RETURN TO EMAIN 125 / GELBAN 127; lines 5346-5454 confidence: medium

Levarcham tells the sons of Usnach and the children of Fergus to shut the doors and windows and urges the sons of Fergus to defend their charge until Fergus comes; she cries and returns to Conchubar.

Levarcham urges defense until Fergus returns, and during the attack Iollan asks whether Conchubar will break Fergus's pledge.
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Cuchulain of Muirthemne DEIRDRE'S VISION 123 / THE RETURN TO EMAIN 125 / GELBAN 127 / THE APPEAL TO CONCHUBAR 131; lines 5514-5602 confidence: medium

Iollan says the sons of Usnach are under his protection; Conall swears Conchubar will not get his son alive, beheads Fiacra, and Iollan dies after calling to Naoise.

Iollan states that the sons of Usnach are under his protection, while Conchubar rejects kinship and peace and the conflict continues around the protected group.
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Cuchulain of Muirthemne LEVARCHAM'S MESSAGE 323 / CUCHULAINATEMAIN 325 / N I A M H 327 / THE DEAF VALLEY 329; lines 13774-13857 confidence: medium

Niamh says Cuchulain gave his word not to go out to meet the men of Ireland without her leave; Cuchulain says it is right to hold to his word.

Cuchulain is prevented from going out by a word he gave to Niamh, and he states that he should hold to it.
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Cuchulain of Muirthemne MAC ROTH THE HERALD 201 / FERGUS'S VISIT 203 / ETARCOMAL'S FOLLY 205 / A BLOOD-BOND 209; lines 8778-8860 confidence: high

For a week other fighting men are sent and killed. Laeg asks Lugaid who will come next, and Lugaid identifies Ferbaeth as Cuchulain's comrade, fellow-pupil with Scathach, and blood-friend; Maeve has promised him Findabair and given him cup and hand-feeding.

The passage names Ferbaeth as Cuchulain's blood-friend and says Cuchulain draws blood from his own foot to loosen their blood-bond before Ferbaeth is killed.
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Cuchulain of Muirthemne THE HARPERS OF CAINBILE 197 / FERLOGA 199 / MAC ROTH THE HERALD 201 / FERGUS'S VISIT 203; lines 8531-8607 confidence: medium

Fergus will not go unless Ailell and the others swear to keep the agreement; they agree, he binds them by oath, and his horses are yoked to the chariot.

Fergus insists on an oath to keep the agreement and later announces the agreed terms of daily single combat, which Cuchulain accepts.
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Cuchulain of Muirthemne THE DRUID SEA 133 / DEIRDRE'S LAMENT 135 / CONCHUBAR'S MESSAGE 137 / DEIRDRE'S DEATH 139; lines 5877-5964 confidence: medium

Fergus son of Rogh arrives at Emain Macha after the children of Usnach are killed, learns his pledge was broken, and with Cormac Conloingeas, Dubthach, and their men attacks Conchubar's house and men; many are killed and Emain Macha is burned and destroyed.

Fergus finds that his pledge to the sons of Usnach was broken, attacks Conchubar's house, burns Emain Macha, and then serves Connaught against Ulster because of Conchubar's treachery.
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Cuchulain of Muirthemne THE FLIGHT OF THE BIRDS 3 / BIRTH OF CUCHULAIN 5 / BOY DEEDS OF CUCHULAIN / THE SMITH'S FEAST 9; lines 380-463 confidence: medium

Setanta swears he will not stop until the others have come under his protection as he has come under theirs; he stays at Emain Macha, and Ulster's chief men help bring him up.

Setanta explicitly swears that he will not stop until the others come under his protection in the same way he has come under theirs.
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Gods and Fighting Men BOOK FOUR: HUNTINGS AND ENCHANTMENTS. / CHAPTER I. THE KING OF BRITAIN'S SON / CHAPTER II. THE CAVE OF CEISCORAN / CHAPTER III. DONN SON OF MIDHIR; lines 8635-8734 confidence: medium

Finn tells the Fianna that strong fighters with red spears have come and orders them to keep the sons of Midhir safe, saying it would betray friendship if harm came to them after the alliance.

Finn states that harm to the sons of Midhir would be treachery to friendship after the Fianna have joined them, and later refuses to leave wounded comrades behind.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1564-1660 confidence: medium

The sons of Tuireann bind themselves by the King of Ireland, Bodb Dearg son of the Dagda, and the chief men of the Tuatha de Danaan to pay the fine; Lugh offers fuller knowledge of it.

The sons of Tuireann bind themselves by the King of Ireland, Bodb Dearg, and the chief men of the Tuatha de Danaan to pay the fine.
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Gods and Fighting Men CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE; lines 12687-12797 confidence: medium

Angus asks Finn whether he will make peace with Diarmuid, and Finn agrees. Angus then asks the King of Ireland, who also agrees.

Diarmuid states conditions for peace; the authorities grant them and forgive everything done during sixteen years of hiding.
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Gods and Fighting Men CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6713-6820 confidence: medium

Twenty-one years later, while Finn and the Fianna hunt in the hills, a Red-Haired Man asks Finn for a master for the next twenty-one years and asks no wages except burial on Inis Caol, the Narrow Island, if he dies before the term is up; Finn agrees.

The Red-Haired Man asks no wages except burial on Inis Caol if he dies before twenty-one years; Finn agrees and later refuses to break his word after the man dies.
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Gods and Fighting Men CHAPTER V. THE QUARREL / CHAPTER VI. THE WANDERERS / CHAPTER VII. FIGHTING AND PEACE / CHAPTER VIII. THE BOAR OF BEINN GULBAIN; lines 13087-13145 confidence: medium

Grania sends for her four sons, welcomes them into the Rath, and tells them their father was killed by Finn against a bond and agreement of peace, urging revenge.

Grania says Diarmuid was killed against a bond and agreement of peace; later she makes a new peace agreement between the sons and Finn.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1272-1402 confidence: high

The man in the bag pleads that he does not deserve to be slain there. Heveyth urges Powel to hear him. Rhiannon advises that Gwawl satisfy suitors and minstrels in Powel's stead and pledge not to seek revenge.

Rhiannon proposes that Gwawl satisfy suitors and minstrels and pledge never to seek revenge; after release, sureties are pledged to the covenant.
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More Celtic Fairy Tales XLIV. HOW CORMAC MAC ART WENT TO FAERY 204 / XLV. THE RIDERE OF RIDDLES 210 / XLVI. THE TAIL 217 / NOTES AND REFERENCES 219; lines 1739-1888 confidence: high

Paddy sees "a little man with his two legs spread on a barrel" in the cellar; the little man says, "I'll be a friend to you, if you are able to keep a secret."

The little man offers friendship if Paddy can keep a secret, gives him drink, allows continued access to ale or wine, and instructs him not to reveal the little man's presence to his wife.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3746-3836 confidence: medium

The triennial Fair or Festival at Tara gathers sub-kings, chiefs, bards, historians, and musicians for genealogies, laws, cases, and succession, with song and feast; all enmities, violence, and legal process are suspended during the assembly.

The Tara assembly gathers political and learned elites to settle public matters under a rule that enmities, violence, and legal process cease during the gathering.
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Myths & Legends of the Celtic Race CHAPTER I: THE CELTS IN ANCIENT HISTORY / CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS; lines 3838-3929 confidence: medium

The chosen hair-cropper is a poor widow’s only son; Labra spares him after the widow’s pleas, provided he swears by the Wind and Sun to tell no man what he saw.

The hair-cropper swears by the Wind and Sun to tell no man, then becomes gravely ill until a Druid instructs him to reveal the secret to a tree.
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Myths & Legends of the Celtic Race CHAPTER II: THE RELIGION OF THE CELTS / CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE; lines 5726-5808 confidence: medium

Conor swears by heavens, earth, and sea to restore every woman and cow; his Druid declares the hour propitious, and messengers are sent to summon Ulster, including warriors named as dead and living.

Conor swears a mighty oath naming the heavens above, earth beneath, and sea around, promising restoration before summoning Ulster to arms.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 6875-6962 confidence: high

Conan, son of the lord of Luachar, is an outlaw and marauder for seven years, harrying the Fians, killing men and hounds, burning dwellings, and raiding cattle, before being cornered at Carn Lewy.

Conan asks Finn for a covenant of service and fealty after outlawry, and Finn accepts on conditions of loyalty and valor.
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Myths & Legends of the Celtic Race CHAPTER III: THE IRISH INVASION MYTHS / CHAPTER IV: THE EARLY MILESIAN KINGS / CHAPTER V: TALES OF THE ULTONIAN CYCLE / CHAPTER VI: TALES OF THE OSSIANIC CYCLE; lines 6964-7089 confidence: high

Geena mac Luga is nurtured by Fair Mane, makes his covenant of fealty before Finn, and receives captaincy of a band.

Geena makes a covenant of fealty before Finn and receives captaincy of a band.
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Myths & Legends of the Celtic Race GLOSSARY AND INDEX / THE PRONUNCIATION OF CELTIC NAMES / I. GAELIC / II. CYMRIC; lines 12267-12403 confidence: high

Conan mac Lia is son of Lia, lord of Luachar; Finn makes a covenant with him.

The entry for Conan mac Lia explicitly states that Finn makes a covenant with him.
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Myths & Legends of the Celtic Race PREFACE / CONTENTS / ILLUSTRATIONS / CHAPTER I: THE CELTS IN ANCIENT HISTORY; lines 278-365 confidence: high

Before undertaking his conquest of Asia, Alexander made a compact with Celts dwelling by the Ionian Gulf to secure his Greek dominions during his absence.

The Celtic covenant with Alexander is bound by an oath that calls on sky, earth, and sea to destroy the oath-breakers if the engagement is not observed.
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Popular Tales of the West Highlands, Volume 1 EACHDRAIDH A' CHEABHARNAICH. 325 / KACHDRAIDH A' CHEABHARNAICH. 327 / EACHDRAIDH A' CHEABHARNAICH. 329 / THE TALE OF THE SHIFTY LAD. 331; lines 14722-14801 confidence: high

The widow seeks the Black Rogue of Aachaloinne, a very cunning thief who has not been caught, and asks him to teach her son roguery; a covenant is made between the Black Rogue and the Shifty Lad.

A covenant is made between the Shifty Lad and the Black Rogue, after which the Black Rogue teaches him knowledge and cunning practices for stealing.
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Popular Tales of the West Highlands, Volume 1 THE SLIM SWARTHY CHAMPION. 301 / THE SLIM SWARTHY CHAMPION. 303 / THE SLIM SWARTHY CHAMPION, 305 / THE SLIM SWARTHY CHAMPION. 307; lines 14119-14193 confidence: high

Goodherd says he has heard the chase is upon O'Conachar and proposes: if O'Conachar keeps out the chase, Goodherd will keep in the spoil.

Goodherd offers protection of the spoil and asks as wages that O'Conachar not make half cups with him until a day and year have passed; O'Conachar makes the covenant.
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Popular Tales of the West Highlands, Volume 1 THE SLIM SWARTHY CHAMPION. 301 / THE SLIM SWARTHY CHAMPION. 303 / THE SLIM SWARTHY CHAMPION, 305 / THE SLIM SWARTHY CHAMPION. 307; lines 14119-14193 confidence: high

The hot herdsman enters a bothy and sees O'Conachar Sligheach after drinking a boyne of milk and water; Goodherd calls gods and men to witness that O'Conachar has broken his promise.

Goodherd treats O'Conachar's drinking of the milk and water as a breach of promise, invokes gods and men as witnesses, becomes angry, and leaves.
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Popular Tales of the West Highlands, Volume 1 THE TALE OF CONNAL. 159 / MURCHAG A'S MIONACHAG. 163 / MURCHADH A'S MIONACHAG. / THE BROWN BEAR OF THE GREEN GLEN. 171; lines 10011-10083 confidence: high

John returns on the eagle to the big giant's house, where tenants and giants have meat and drink; John gives the giant a glass from the bottle, which remains full, and the giant offers notes, a bridle, and a saddle for it.

John trades or leaves the magical bottle, loaf, and cheese with giants under an explicit condition or covenant concerning his first sweetheart.
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Popular Tales of the West Highlands, Volume 2 AN SAIGIIDEAR. 297 / THE SHARP GREY SHEEP. 301 / A CHAORA BHIORACH, GHLAS. / THE WIDOWS SON.; lines 9463-9625 confidence: high

The tenant asks whether Mac-a-Rusgaich will take service; duties include herding and ploughing. They agree on penalties tied to whether he is asked to do what he is able to do.

The servant and master agree to reciprocal two-wage penalties and a rue-penalty involving a strip of skin.
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Popular Tales of the West Highlands, Volume 2 THE OPJGIX OF LOCH NESS. / CONALL. / CONALL. 149 / CONALL. 151; lines 4336-4419 confidence: medium

The girl asks for the promise in writing with a drop of blood to bind it; the king tells her to come the next day to the camp at Croc Maol Nam Muc, leaves a blessing, and her father returns.

The daughter asks for the promised gifts to be secured in writing with a drop of blood to bind it.
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Popular Tales of the West Highlands, Volume 2 URSGEUL. 19 / THE CHEST. 21 / THE CHEST. 23 / THE INHERITANCE. 25; lines 480-557 confidence: medium

The pledged man asks whether the woman is not married, brings a priest, releases her from the pledge before the priest, gives her a line of writing that she is free, and sends her back to her husband.

The pledged man brings a priest, releases the woman from her pledge before him, and gives written proof that she is free.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 2929-3015 confidence: medium

At the feast, Geraint announces he will go to Arthur’s court with the maiden and seeks to improve Ynywl’s maintenance; the young Earl accepts Geraint’s counsel, homage is performed to Ynywl, and Ynywl’s castle, town, possessions, and smallest jewel are restored by treaty.

Geraint mediates the dispute, requires restoration, calls for homage, and Ynywl receives back castle, town, possessions, and the smallest jewel by treaty.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3929-4020 confidence: medium

Goleuddydd falls sick, tells Kilydd she will die and he will take another wife, warns him not to harm his son, charges him not to remarry until he sees a briar with two blossoms on her grave, asks that the grave be dressed yearly, and dies.

Goleuddydd obtains Kilydd's promise not to take another wife until he sees a briar with two blossoms on her grave, and the later appearance of the briar triggers the search for a new wife.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4142-4225 confidence: medium

Arthur asks who the youth is, says he knows the youth is of his blood; the youth identifies himself as Kilhwch by lineage, and Arthur confirms him as cousin.

Arthur recognizes Kilhwch as kin, grants whatever boon he names, and pledges the promise by Heaven and the faith of his kingdom.
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The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 4397-4482 confidence: medium

The woman says Olwen comes every Saturday to wash her head and leaves rings in the vessel; she will send for Olwen only if the visitors pledge not to harm her, and after the pledge a message is sent.

Custennin's wife refuses to summon Olwen unless the visitors pledge their faith not to harm her; only after the pledge is a message sent.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2229-2295 confidence: medium

The Empress tells Peredur to remember the faith he pledged when she gave him the stone and he killed the Addanc; Peredur says he remembers, and the story says the Empress entertained him for fourteen years.

The Empress reminds Peredur of the faith he pledged when she gave him the stone and he killed the Addanc, and Peredur acknowledges remembering it.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6215-6304 confidence: high

The man in the bag pleads that he does not merit death; Heveydd advises listening. Rhiannon counsels that Gwawl satisfy suitors and minstrels and pledge not to seek revenge. Heveydd stands surety, Gwawl is released, his liegemen are liberated, sureties are named, and the covenant is accepted.

Rhiannon proposes a pledge against revenge, sureties are named, and the passage explicitly says the sureties are pledged to the covenant.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7477-7567 confidence: high

Gwydion asks for the animals from Annwvyn; Pryderi cites a covenant that they cannot go until they double their number; Gwydion proposes an exchange.

Pryderi states that a covenant with his land prevents the swine from leaving until they produce double their number.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8702-8809 confidence: medium

Taliesin tells Elphin to cease lamenting, not to doubt miracles, says he is little but highly gifted, claims his tongue has virtue, and promises protection through remembrance of the Trinity.

Taliesin invokes God’s promise, says God brings wealth to the fortunate man, and connects Elphin’s protection with the Trinity.
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The Mythology of the British Islands CHAPTER X / THE CONQUEST OF THE GODS BY MORTALS / CHAPTER XI / THE GODS IN EXILE; lines 4137-4245 confidence: medium

The passage says the Dagda retained great power over the sons of Milé after Ireland’s conquest: his subjects destroyed their corn and milk until a treaty was made, and only by his goodwill could they harvest corn and drink cows’ milk.

The sons of Milé make peace with the Dagda after loss of corn and milk, and the passage says the lost treaty apparently involved homage and offerings to the Tuatha Dé Danann.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5293-5379 confidence: medium

Conchobar is roused and swears by heavens, earth, and sea that he will restore every cow to her stable and every woman to her home unless the heavens fall, earth gives way, or sea bursts over land.

Conchobar swears by heavens, earth, and encircling sea to restore every cow and woman unless cosmic collapse occurs.
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The Mythology of the British Islands CHAPTER XI / THE GODS IN EXILE / CHAPTER XII / THE IRISH ILIAD; lines 5293-5379 confidence: medium

Cuchulainn calls to Fergus and reminds him of an oath to run from him; Fergus runs, and Medb's army breaks and flees when it sees its leader running.

Cuchulainn invokes Fergus's prior oath to run from him, and Fergus's flight causes Medb's army to rout.
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celtic irish

Gods and Fighting Men CHAPTER II. THE PURSUIT / CHAPTER III. THE GREEN CHAMPIONS / CHAPTER IV. THE WOOD OF DUBHROS / CHAPTER V. THE QUARREL; lines 12435-12549 confidence: medium

After staying in the cave, Diarmuid goes on the next day and leaves broken bread instead of the unbroken bread he had previously left as a sign to Finn that he had kept faith with him.

Diarmuid had left unbroken bread as a sign to Finn that he kept faith with him, but after the quarrel he leaves broken bread.
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Gods and Fighting Men CHAPTER II. THE REIGN OF BRES / BOOK TWO: LUGH OF THE LONG HAND. / CHAPTER I. THE COMING OF LUGH / CHAPTER II. THE SONS OF TUIREANN; lines 1461-1563 confidence: medium

Bres surrenders to Lugh, asks for his life, promises to bring the Fomor to a great battle, and binds himself by the sun, moon, sea, and land. Lugh grants protection to Bres and to the Druids.

Bres asks for life and promises future action, binding himself by sun, moon, sea, and land; Lugh grants him life and protection.
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Gods and Fighting Men CHAPTER III. THE GREAT BATTLE OF MAGH TUIREADH / CHAPTER IV. THE HIDDEN HOUSE OF LUGH / BOOK THREE: THE COMING OF THE GAEL. / CHAPTER I. THE LANDING; lines 2650-2742 confidence: medium

The sons of Cermait are unwilling to fight because their army is unready; they ask Amergin to make an offer and threaten destruction by enchantments if it is unfair.

Amergin proposes binding terms: if the Tuatha prevent the Gaels from landing, the Gaels depart forever; if the Gaels land, the Tuatha give up the kingship and submit.
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Gods and Fighting Men CHAPTER V. THE BEST MEN OF THE FIANNA / BOOK TWO: FINN'S HELPERS / CHAPTER I. THE LAD OF THE SKINS / CHAPTER II. BLACK, BROWN, AND GREY; lines 6714-6821 confidence: high

After twenty-one years, a Red-Haired Man asks Finn for a master for the next twenty-one years, asking no wages except burial on Inis Caol if he dies before the term ends; Finn agrees.

Finn says he will break his word for no man and personally undertakes the burial when the Fianna do not want to go.
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Gods and Fighting Men CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10176-10193 confidence: medium

They agree, make peace, and exchange children for fosterage: a son of Finn to Angus and a son of Angus Og to the Fianna.

Conflict is resolved by agreement and reciprocal fosterage of sons between the parties.
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Gods and Fighting Men CHAPTER XI. FINN'S MADNESS / CHAPTER XII. THE RED WOMAN / CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS; lines 10176-10193 confidence: medium

Oisin, described as wise, says it is best to agree, help one another, and pay whatever fines are due.

After threats, the parties agree, make peace, and exchange children for fosterage, creating a reciprocal settlement.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 confidence: medium

Etain asks Osgar never to leave her except through her own fault and requests sureties from Goll and Finn; the sureties are given, the wedding-feast is made, and Finn says to bring her to Almhuin for seven years.

Etain asks Osgar not to leave her except through her own fault and requires named sureties from Goll and Finn before the wedding-feast.
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Gods and Fighting Men CHAPTER XIII. FINN AND THE PHANTOMS / CHAPTER XIV. THE PIGS OF ANGUS / CHAPTER XV. THE HUNT OF SLIEVE CUILINN / BOOK FIVE: OISIN'S CHILDREN; lines 10403-10462 confidence: medium

Aedh identifies the drink-serving girl as Etain, his daughter and a darling of the Tuatha de Danaan; she loves Osgar, sent the messenger in her own shape, and rejected the High King's son's large bride-price through the Men of Dea.

Etain asks Osgar never to leave her except by her fault and requests sureties from Goll and Finn; this follows discussion of an offered but refused bride-price.
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Heroic Romances of Ireland A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 503-580 confidence: high

Dartaid is summarized as fairy vengeance for breach of faith; Flidais as a raid resembling Scottish Border riding ballads; Regamon as a merry foray by boys and girls with a good ending; Flidais and Regamon are said to lack supernatural elements.

Dartaid is explicitly summarized as a tale of fairy vengeance for a breach of faith.
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Heroic Romances of Ireland A. H. LEAHY / IN TWO VOLUMES / VOL. I / PREFACE; lines 503-580 confidence: medium

Dartaid is described as fairy vengeance for breach of faith; Flidais as a raid like a Border raid and Scottish Border riding ballads; Regamon as a foray by boys and girls with a good ending; Flidais and Regamon are said to lack the supernatural.

Dartaid is explicitly described as fairy vengeance for a breach of faith.
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Heroic Romances of Ireland ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION; lines 4722-4800 confidence: medium

Maev makes a compact to provide one champion each day against Cuchulain; she may advance while the combat lasts, but must halt until morning if the champion is killed. Before the Combat at the Ford, Cuchulain has killed many of Maev’s champions in duel.

Maev must provide one champion each day; her army may advance while that combat lasts and must halt if the champion is killed.
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Heroic Romances of Ireland ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION / THE COMBAT AT THE FORD / INTRODUCTION / THE COMBAT AT THE FORD; lines 4803-4981 confidence: medium

In the dialogue, Maev offers wealth and pledges; Ferdia demands binding oaths and six champions as gages, speaks of the danger of Cuchulain, and Maev offers the brooch and Findabar if he slays the Hound.

Ferdia requires oaths and six champions as pledges, while Maev offers sworn guarantees and gives a brooch as a token before binding him to combat.
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Heroic Romances of Ireland BOOK OF LEINSTER VERSION / THE LAMENT OF DEIRDRE OVER THE SONS OF USNACH / ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION; lines 4405-4561 confidence: medium

Fergus comes to Emain Macha, finds the sons of Usnach slain and his pledge dishonoured, and with Cormac, Dubhtach, and their armies battles Conor's household.

Fergus finds that his pledge has been dishonoured and then joins allies in battle against Conor's household.
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Heroic Romances of Ireland BOOK OF LEINSTER VERSION / THE LAMENT OF DEIRDRE OVER THE SONS OF USNACH / ACCORDING TO THE GLENN MASAIN VERSION / ALSO THE CONCLUSION OF THE TALE FROM THE SAME VERSION; lines 4405-4561 confidence: high

Fergus returns the day after the sons of Usnach are slain, finds his pledge dishonored, and with Cormac, Dubhtach, and their armies gives battle to Conor's household.

Fergus finds his pledge dishonored, attacks Conor's household, and the conflict continues through raids and trouble between Connaught and Ulster.
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The Ancient Irish Epic Tale Tain Bo Cualnge Culann's feast, the slaughter-hound, Setanta's vow, and the naming of Cuchulain confidence: medium

Culann says the slain dog had kept honour and life for him and protected his herds, flocks, and cattle.

Setanta answers the host's loss by binding himself to replace the hound's service until a new one can be raised.
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The Ancient Irish Epic Tale Tain Bo Cualnge HERE NOW THE DEER-STALKING OF AMARGIN IN TALTIU / THE ADVENTURES OF CUROI SON OF DARE FOLLOW NOW / THE REPEATED WARNING OF SUALTAIM / XXVII; lines 15345-15482 confidence: medium

Cuchulain identifies himself as Fergus’s fosterling and as connected to Ulster and Conchobar, recalls that he avoided Fergus when Fergus lacked his sword, and invokes Fergus’s promise to flee before wounded Cuchulain; Fergus acknowledges it.

Cuchulain invokes Fergus’s earlier promise to flee before him, and Fergus accepts the obligation and retreats, causing wider flight.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS; lines 5264-5389 confidence: medium

MacRoth says he comes on behalf of Ailill and Medb with terms: milch-cows and bondwomen from the booty if Cuchulain holds back his staff-sling from the hosts, because his evening thunder-feat troubles them.

The camp proposes terms, explicitly asks who should make the covenant, and seeks to stop Cuchulain’s attacks in return for booty.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS; lines 5267-5392 confidence: medium

MacRoth says he has come on the part of Ailill and Medb to parley with Cuchulain with terms and friendly intercourse.

The passage repeatedly frames MacRoth's mission as parley with terms, and the second mission is explicitly called making a covenant; Cuchulain refuses both sets of terms.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS; lines 5391-5542 confidence: high

Fergus is asked to make the terms known to Cuchulain; he requires bonds, covenants, pledges, and bail for their fulfillment, and Medb agrees and binds him to them.

Fergus requires bonds, covenants, pledges, and bail before agreeing to carry and guarantee the terms to Cuchulain.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS; lines 5394-5545 confidence: high

"Bonds and covenants, pledges and bail shall be given" for abiding by and fulfilling the terms toward Cuchulain.

Fergus will act only if bonds, covenants, pledges, and bail are given for the fulfilment of the terms toward Cuchulain.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS; lines 5544-5695 confidence: medium

Fergus says he has come to fulfill the terms Cuchulain asked of the men of Erin: single-handed combat with one man. Cuchulain pledges himself if fair play is granted, and Fergus binds himself to the pact.

Fergus comes to secure Cuchulain’s terms; Cuchulain pledges himself if fair play and single-handed combat are granted, and Fergus binds himself to the pact.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE MARCH OF THE HOST / THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS; lines 5547-5698 confidence: high

Fergus blesses Cuchulain as fosterling, says he did not come to claim hospitality, and states that Cuchulain shall have the requested compact of single-handed combat with one man.

The passage centers on a compact in which Cuchulain and Fergus bind themselves to terms of fair single-handed combat with one man.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 6833-6962 confidence: medium

The men of Erin take counsel about who should fight Cuchulain at the ford; they identify Ferbaeth as his friend, companion, and equal in arms and feats.

The chosen fighter is Cuchulain's foster-brother and covenant companion, making the coming combat a conflict within a pledged relationship.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 6836-6965 confidence: high

The men of Erin consult on who is fit to fight Cuchulain at the ford; they choose Ferbaeth, Cuchulain's friend, companion, and equal, and summon him to Ailill and Medb's tent.

Ferbaeth is identified as Cuchulain's friend, companion, equal in arms, foster-brother, and covenant partner, yet he is recruited to fight him.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 6964-7119 confidence: medium

Ferbaeth comes at night to the glen with Fiachu; Cuchulain recalls their friendship, brotherhood, and shared nurse Scathach; Ferbaeth cites his promise to Medb; Cuchulain ends the friendship and is pierced by a holly-spit, which he pulls out.

Ferbaeth and Cuchulain had friendship, fellowship, brotherhood, and a shared nurse, but Ferbaeth refuses to abandon combat because of his promise to Medb.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 6967-7122 confidence: high

Cuchulain tells Lugaid that Ferbaeth will oppose him, says they are equal in age, skill, and weight, and asks that Ferbaeth be invited to meet him that night.

The passage emphasizes Cuchulain and Ferbaeth’s former friendship and shared fostering, but Ferbaeth says he must fight because he has promised it to Medb.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 7121-7265 confidence: medium

Lugaid travels to Glen Ferbaeth to meet Cuchulain; the champions welcome each other, and Lugaid asks Cuchulain, by their fellowship and mutual rearing, not to kill Larine or leave him brotherless.

Lugaid invokes fellowship and mutual rearing with Cuchulain to request that Larine not be killed, and Cuchulain agrees not to kill him.
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The Ancient Irish Epic Tale Tain Bo Cualnge THE YOUTHFUL EXPLOITS OF CUCHULAIN / THE SLAYING OF ORLAM / THE PROPOSALS / THE DEATH OF FORGEMEN; lines 7845-8046 confidence: high

Fergus demands that fair-dealing should not be broken with Cuchulain; the passage then names Fota, Bomailce, Salach, Muine, Luar, and Fertoithle as killed by Cuchulain in specific places, which remain the names of the lands.

The passage states that fair-dealing, covenant, and terms of single combat were broken, after which Cuchulain attacks the host with his sling.
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The Ancient Irish Epic Tale Tain Bo Cualnge WITH TWO PAGES IN FACSIMILE OF THE MANUSCRIPTS / MY MOTHER / CONTENTS / PREFACE; lines 472-561 confidence: medium

Cuchulain agrees to let the Connacht host continue if they send one champion each day; after he kills the opponent, the host must halt and camp until morning, and Medb accepts the terms.

Medb first agrees to the combat terms but later breaks the sacred laws of ancient Irish chivalry, overruns Ulster, and takes the Brown Bull.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 10006-10118 confidence: high

Ferdiad goes to his tent and people and tells them of the surety Medb obtained for combat with six warriors or with Cuchulain alone, and of terms tied to Medb’s covenant if Cuchulain should fall.

Ferdiad reports that Medb obtained a surety from him to fight either six warriors or Cuchulain alone, and that terms were tied to a covenant should Cuchulain fall.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 10009-10121 confidence: medium

Ferdiad returns to his tent and people and tells them about the surety Medb obtained from him for combat on the morrow, either against six warriors or against Cuchulain alone, and about terms of Medb's covenant if Cuchulain should fall.

Ferdiad reports the surety and fair terms Medb obtained from him concerning combat with six warriors or with Cuchulain, and the fulfillment of her covenant if Cuchulain falls.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 11619-11812 confidence: high

Cuchulain recalls going with Ferdiad and Lugaid against German, killing opponents, laying waste German's fort, bringing German alive to Scathach, and Scathach making their "blood-pact of amity"; the note explains the custom as each party drinking the other's blood.

The passage explicitly states that Scathach made a blood-pact of amity between Cuchulain and Ferdiad and explains it as mutual drinking of blood.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 11622-11815 confidence: high

"Then our famous nurse made fast / Our blood-pact of amity" so that their angers should not rise.

The passage names a blood-pact of amity made fast by Scathach, and the note explains it as an alliance bound by reciprocal blood drinking.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9177-9307 confidence: medium

The men of Erin propose Calatin Dana with his twenty-seven sons and grandson Glass macDelga to face Cuchulain; all are poisonous and deadly accurate, gifts are promised, and their combat is argued to be single combat because the sons are parts of Calatin, while Fergus refuses participation in the covenant.

Calatin, his twenty-seven sons, and grandson are proposed as a single-combat opponent on the argument that the sons are limbs and parts of Calatin's body; a covenant is mentioned, but Fergus refuses involvement.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9309-9432 confidence: high

Fiachu sees the attack, is moved by love and kinship, leaps from his chariot, draws his sword from the sheath of the Badb, and cuts off the attackers' twenty-nine right fists at one stroke.

Fiachu intervenes because of love and kinship, then says the act is a breach of covenant among Ulstermen if discovered.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9571-9730 confidence: medium

Ferdiad says, "Naught I'll take without bond," and warns that the strife with the Hound of Culann will be hard.

Ferdiad will not undertake the combat without bonds, six sureties, and oath terms involving sun, moon, sea, and land; Medb responds by offering pledges and naming sureties.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9729-9882 confidence: high

Ferdiad gives his word before all that he will meet Cuchulain; Medb wants witnesses so that refusal could be blamed on fear, and she praises his acceptance.

Ferdiad gives his public word and Medb obtains a surety of a covenant to fight the following day.
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The Ancient Irish Epic Tale Tain Bo Cualnge XVIII / HERE NOW IS TOLD THE MISTHROW AT BELACH EOIN. / HERE NOW FOLLOWETH THE DISGUISING OF TAMON / HERE NOW COMETH THE HEAD-PLACE OF FERCHU; lines 9732-9885 confidence: high

Ferdiad gives his word before all that he will go and meet Cuchulain; Medb wants witnesses so that, if he fails to go, she can say fear or dread caused him to break his word.

The passage explicitly says Medb obtained the surety of a covenant binding Ferdiad to fight six warriors or Cuchulain alone, after Ferdiad publicly gave his word.
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arthurian

The High History of the Holy Graal BRANCH III. / INCIPIT. / TITLE I / VIII.; lines 2368-2459 confidence: high

Gawain and the Lord of the Moors exchange heavy sword blows until sparks fly and swords are blunted; the Lord bleeds and yields prisoner, then goes to his tent with Gawain, who tells a knight to keep the horse for him.

After being defeated and disputing prisoner status, the Lord of the Moors publicly pledges that for a year and a day the castle and the Lady's land will not need to fear him or anyone he can hinder; Gawain accepts.
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The High History of the Holy Graal BRANCH VI. / INCIPIT. / TITLE I. / VIII.; lines 3962-4074 confidence: high

The King of Albanie has been baptized by miracle and Gawain’s knighthood; Gawain departs, reaches the King of Wales, and says he has come to redeem his pledge with the sword.

Gawain repeatedly handles the sword through pledges and covenants: he presents it to redeem a pledge, accepts a condition to recover it, and shows it to the burgess under another covenant before retrieving it again.
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The High History of the Holy Graal BRANCH VI. / INCIPIT. / TITLE I. / VIII.; lines 3962-4074 confidence: high

The knights urge the King of Wales to return what Gawain conquered; the king agrees only if Gawain will deny no request made by the first damsel, and Gawain accepts, later suffering shame and anguish from this agreement.

The King of Wales returns the sword only after Gawain agrees that the first damsel making a request of him shall not be denied, and the narrator foreshadows shame and anguish from this agreement.
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The High History of the Holy Graal BRANCH XI. / TITLE I. / BRANCH XII. / TITLE I.; lines 7319-7433 confidence: medium

The damsel asks whether Arthur spoke of her business to the knight. Arthur says he did not; she calls it wrong and sin, then leaves to seek the knight and release Arthur from his covenant if she can find him.

Arthur fails to speak to the knight about the damsel's business; she calls this a wrong and sin, then leaves to seek the knight and release Arthur from his covenant if successful.
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The High History of the Holy Graal BRANCH XIV. / TITLE I. / BRANCH XV. / TITLE I.; lines 8445-8554 confidence: high

Gawain says Perceval's sister was at Arthur's court, petitioned for help from the shield-bearing knight, and Arthur granted it; failure of the covenant would bring sin and blame.

Arthur's granted promise to the damsel is described as a covenant whose failure would be sinful, and Perceval later accepts his own duty to provide aid.
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The High History of the Holy Graal BRANCH XIX. / TITLE I. / BRANCH XX. / TITLE I.; lines 11068-11189 confidence: high

The damsel identifies herself as the Damsel of the Castle of Beards, says Lancelot had ended the toll imposed on passing knights, and recalls a covenant requiring his return if the Holy Graal appeared to him.

The damsel says Lancelot had her in covenant that if the Holy Graal appeared to him he would return to her; he did not return because he had not seen the Graal.
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The High History of the Holy Graal BRANCH XV. / TITLE I. / VIII. / XIII.; lines 8864-8946 confidence: high

Perceval parts from his sister with pity; the grave-yard custom allows only one to pass the entrance, and he does not want her to break her vow or fail covenant.

Perceval allows his sister to continue because he does not want her to break her vow, and the passage stresses that his lineage does not knowingly fail in covenant.
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The High History of the Holy Graal BRANCH XVII. / INCIPIT. / TITLE I. / VIII.; lines 9743-9862 confidence: high

The damsel asks Arthur for justice, recalls the Red Launde assembly, identifies Perceval as the son of the Widow Lady who did best there, and says the best knight was granted the duty of avenging the borne knight.

The damsel says it was granted before the Red Launde assembly that whoever did best would avenge the knight; Gawain says Perceval will fulfill his covenant.
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The High History of the Holy Graal BRANCH XVIII. / TITLE I. / VIII. / XIII.; lines 10279-10367 confidence: medium

Perceval describes seeing a little white beast in a forest clearing with twelve hounds inside her; the hounds emerge and kill her beside a cross but cannot eat her flesh, while a knight and damsel place her flesh and blood in two vessels of gold and the hounds flee into the forest.

The twelve hounds are born from the beast, kill her, and are interpreted by King Hermit as the people of the Old Law and as Jews opposed to Christ and the New Law.
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The High History of the Holy Graal BRANCH XX. / TITLE I. / VIII. / XIII.; lines 11462-11574 confidence: high

Lancelot enters a ruined city of waste houses and fallen rich palaces and hears unseen women lamenting that a knight has failed to return to redeem his pledge; prior knights had also failed for fear of death.

The passage repeatedly frames Lancelot's return as fulfilling a pledge or covenant to place his head in the same jeopardy; previous knights failed this obligation.
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The High History of the Holy Graal BRANCH XXIII. / TITLE I. / BRANCH XXIV. / TITLE I.; lines 12696-12796 confidence: high

The daughter is displeased and sighs. Lancelot, still sorrowing for the Queen, tells the lord to keep the covenant made while the sword was fixed; the lord refuses because Lancelot has slain his brother and is his mortal enemy.

After Lancelot draws the sword, he holds the lord to the covenant made while the sword was fixed, but the lord refuses because Lancelot is his mortal enemy.
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The High History of the Holy Graal BRANCH XXV. / TITLE I. / BRANCH XXVI. / TITLE I.; lines 13481-13510 confidence: high

Jandree trusts in her brother, who has covenanted to destroy all believers in the New Law wherever he can; after their destruction in Great Britain and other islands, she expects her sight to be restored and until then wants to see nothing.

Jandree's brother has her in covenant that he will destroy all those who believe in the New Law wherever he can reach them.
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The High History of the Holy Graal BRANCH XXXIII. / TITLE I. / BRANCH XXXIV. / TITLE I.; lines 15975-16010 confidence: medium

Briant enters the land of King Claudas to seek aid, saying Lancelot has left the King's prison and dominates court counsel; Claudas swears and pledges never to fail him, and Briant pledges in return.

Briant seeks aid from King Claudas, who swears and pledges never to fail him, with Briant pledging in return.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16013-16133 confidence: high

Perceval has slain all in the ship except the pilot, whom he holds by covenant to believe in God and renounce his former law; the ship runs far from land by night and day as God guides him until an island castle is seen.

Perceval spares the pilot under an explicit covenant that he will believe in God and renounce his former law.
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The High History of the Holy Graal BRANCH XXXIV. / TITLE I. / BRANCH XXXV. / TITLE I.; lines 16135-16216 confidence: high

The Master says the gold chain and crown are precious, and that Perceval cannot leave unless he promises to return when he sees the ship and its sail crossed with a red cross.

Perceval may depart only by promising to return when the marked ship appears, and he gives that pledge.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 6808-6940 confidence: high

The damsel weeps beside the silent knight, asks Lancelot to intercede, says the knight showed her love for more than a year and held her in covenant to take her as wife, and says she came richly dressed despite her father's opposition.

The damsel reports a covenant that the knight would take her as wife; Lancelot insists that such a promise must be kept and compels the marriage.
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The High History of the Holy Graal INCIPIT. / TITLE I. / VIII. / XIII.; lines 9983-10002 confidence: high

The knight says he had not left the castle where Lancelot lodged until Lancelot came to fulfill his pledge, and that he will not come forth again until Lancelot returns on the named day.

The unnamed knight says Lancelot came to fulfill his pledge and must return on the named day; Lancelot promises not to forget.
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The High History of the Holy Graal TITLE I. / BRANCH XV. / TITLE I. / VIII.; lines 8798-8861 confidence: high

Perceval says Arthur has not failed his covenant with the damsel because he sent for Perceval by two best knights, and Perceval promises to act so that God and Arthur are pleased.

Perceval states that Arthur has not failed his covenant with the damsel because he sent for Perceval by two of his best knights.
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The High History of the Holy Graal TITLE I. / BRANCH XX. / TITLE I. / VIII.; lines 11394-11459 confidence: high

Arthur, Gawain, and Lancelot travel through strange countries into a great forest; Lancelot remembers the knight he slew in the Waste City and the approaching day of return; they reach a cross where the ways fork.

Lancelot says he must fulfill his pledge after slaying the Waste City knight and must set his head in like jeopardy.
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The High History of the Holy Graal TITLE I. / BRANCH XX. / TITLE I. / VIII.; lines 11394-11459 confidence: medium

Josephus explains that islands change semblance because diverse adventures befall there by God's pleasure; the changing adventures prevent weariness, conform the land to the New Law, and display the toil, covenant, loyalty, and faith of Arthur's knights.

Arthur's knights are described as seeking adventures, keeping covenant, enduring toil because God loves them, and having faith in the Saviour and His Mother.
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The High History of the Holy Graal TITLE I. / BRANCH XXVI. / TITLE I. / VIII.; lines 13513-13536 confidence: medium

Arthur tells the damsel that he will not renounce the Law established by the Saviour’s death and crucifixion, and instructs the Lady to believe in God, His Mother, and the New Law; he says false belief blinds her.

Arthur declares that he will never renounce the Law established by the Saviour, explicitly grounding his refusal in devotion.
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The High History of the Holy Graal TITLE I. / BRANCH XXX. / TITLE I. / VIII.; lines 14249-14382 confidence: medium

The damsel invokes the covenant and custom of the castle, claiming Lancelot should have taken her when he won her; Lancelot answers that a kiss used to procure hurt is treachery.

The damsel claims a covenant and castle custom require Lancelot to take her after winning her, while Lancelot resists the claim.
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The High History of the Holy Graal TITLE I. / VIII. / XIII. / XVII.; lines 6158-6186 confidence: high

Clamados asks that the knight who slew his father not leave unless he gives good hostage to ensure his return when Clamados is healed; the lady agrees.

The passage centers on a request that the accused knight not leave without hostage, Perceval's pledged return within a fixed term, and the Damsel of the Car's offer to remain as hostage for him.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 10402-10508 confidence: medium

The hermit says Perceval has advanced the Law of the Saviour and destroyed the false belief in the copper bull and the devil within it.

The hermit says Perceval advanced the Law of the Saviour by destroying belief in the copper bull and devil, and must address a land that has abandoned the New Law.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 12072-12169 confidence: high

Meliot complains to Gawain that Nabigant of the Rock challenges his land and reminds Gawain of the covenant made when Meliot became his man; Gawain agrees to go.

Meliot invokes the covenant made when he became Gawain's man; Gawain responds by fighting Nabigant, entering the castle, and restoring homage and keys to Meliot.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 14502-14600 confidence: medium

Briant reports that Oriande, Albanie, and other appanage islands have leagued, sworn, and given surety to help one another against Arthur, make Lancelot king, and conquer Arthur's realm.

Briant reports that Oriande, Albanie, and the other islands have leagued together, sworn oaths, and given surety to aid one another against Arthur.
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The High History of the Holy Graal VIII. / XIII. / XVII. / XVIII.; lines 6189-6219 confidence: medium

“every man behoveth keep his word as well as he may”

The Queen asks Perceval to promise return within an appointed term after Clamados is healed, and Perceval speaks of keeping his word and later service.
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The High History of the Holy Graal XIII. / BRANCH XVIII. / TITLE I. / VIII.; lines 10185-10276 confidence: medium

The queen gives a sword with a statement about slaying those who refuse baptism and the New Law; she is baptized first, named Elysa, and later described as holy and honored in Ireland.

The queen gives Perceval a sword while invoking baptism and the New Law, then undergoes baptism herself and receives a Christian name.
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The High History of the Holy Graal XIII. / BRANCH XXI. / TITLE I. / VIII.; lines 11746-11852 confidence: high

The elder damsel reminds Gawain of the king whose land was surrounded by a stone wall, the quest for the sword with which John Baptist was beheaded, and the covenant by which the king yielded the sword to him.

The elder damsel invokes Gawain’s prior promise that he would do whatever a damsel first asked thereafter, and she demands an action that would otherwise damage his reputation.
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The High History of the Holy Graal XIII. / BRANCH XXI. / TITLE I. / VIII.; lines 11746-11852 confidence: medium

The elder damsel reminds Gawain of the king whose land was surrounded by a stone wall, the quest for the sword with which John Baptist was beheaded, and the covenant by which the king yielded the sword to him.

Gawain is said to have sought the sword with which John Baptist was beheaded, and the king yielded the sword upon a covenant binding Gawain to a later damsel’s request.
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The High History of the Holy Graal XIII. / XVII. / XVIII. / XXII.; lines 16715-16745 confidence: high

The castle people who had been the Black Hermit's become obedient to Perceval and covenant to stop harassing knights and receive them gladly.

The castle people enter a covenant with Perceval that knights will no longer be harassed and will instead be received gladly.
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The High History of the Holy Graal XVIII. / BRANCH X. / INCIPIT. / TITLE I.; lines 6222-6355 confidence: medium

Lancelot names himself Lancelot of the Lake. The defeated knight names himself Marin of Gomeret, father of Meliot of Logres, and asks to be spared; Lancelot requires that he renounce his feud against the castle.

Lancelot does not kill Marin after Marin renounces the feud, yields arms, and swears upon hallows not to war on the household again.
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The High History of the Holy Graal XXVI. / BRANCH VII. / TITLE I. / VIII.; lines 5114-5246 confidence: medium

The Lady asks Lancelot to pledge that he will return by her if the Graal appears to him and he asks whereof it serves; Lancelot agrees.

The Lady asks Lancelot to pledge that he will return by her if the Graal appears and he asks what it serves; Lancelot promises to do so.
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The High History of the Holy Graal XXVII. / BRANCH XXII. / INCIPIT. / TITLE I.; lines 12440-12496 confidence: high

Gawain tells the hermit: "you held your covenant truly with me."

The passage twice invokes covenant: Gawain praises a hermit's fidelity, and Perceval's mother reminds him of his pledged duty to succour her in need.
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The High History of the Holy Graal XXXII. / XXXIII. / XXXIV. / XXXV.; lines 10805-10818 confidence: low

Perceval and the returned people rejoice at seeing one another; the people appear, and are said, to have come from a place where God and His commandments were honored.

The returned people are characterized as coming from a place where God and His commandments were honored.
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The High History of the Holy Graal XXXIII. / XXXIV. / XXXV. / XXXVI.; lines 10821-10851 confidence: medium

The Good Knight searches lands where the New Law had been abandoned, kills those who will not maintain and believe it, makes the country safe, and exalts the Law of Our Lord.

The New Law had been abandoned; Perceval enforces it, the Law of Our Lord is exalted, and all are again assured in the New Law after the castle is won by God’s command.
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The High History of the Holy Graal XXXV. / XXXVI. / BRANCH XIX. / TITLE I.; lines 10973-11065 confidence: high

Lancelot and others remind Arthur that God wills him to go on pilgrimage to the castle that was King Fisherman's and to the Holy Graal because of his covenant with God. Arthur agrees, prepares to go with Gawain, Lancelot, and a squire, sends Lohot's head to a chapel of Our Lady in Avalon where a holy hermit dwells, and departs from Cardoil.

Arthur is told that God wills him to go on pilgrimage to the Holy Graal and that he should not delay a covenant with God; he prepares and departs.
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germanic

Beowulf: An Anglo-Saxon Epic Poem REJOICING OF THE DANES. / HROTHGAR'S GRATITUDE. / HROTHGAR LAVISHES GIFTS UPON HIS DELIVERER. / XVII.; lines 2929-3058 confidence: high

Finn's men are mostly slain, leaving him unable to resist Hengest; terms are offered for a shared building and high-seat, and Finn is to honor the Danes and Hengest's troop with gifts from the ring-store.

Finn and Hengest's sides swear a fast-binding compact with specified obligations, non-revocation, and sanctions against taunting old grievances.
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Beowulf: An Anglo-Saxon Epic Poem XXVI. / HROTHGAR MORALIZES.--REST AFTER LABOR. / XXVII. / SORROW AT PARTING.; lines 4219-4335 confidence: medium

Beowulf says the men of the water will seek King Higelac after Hrothgar’s welcome and feasting, and promises to bring many warriors if Hrothgar is threatened by enemies.

Beowulf promises future aid to Hrothgar if enemies threaten and says Higelac will allow him to bring forces and help.
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Beowulf: An Anglo-Saxon Epic Poem XXVI. / HROTHGAR MORALIZES.--REST AFTER LABOR. / XXVII. / SORROW AT PARTING.; lines 4219-4335 confidence: medium

Hrothgar says Beowulf has made peace common to Geats and Danes, suspended old strife, and enabled shared jewels, ocean visits, and gift-gems carried by ring-adorned ships.

Hrothgar says peace between Geats and Danes will be common, former strife suspended, jewels shared, and gift-gems carried over the ocean by ships.
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Household Tales by Brothers Grimm Household Tales by Brothers Grimm / CONTENTS; lines 313-418 confidence: medium

The frog offers to help recover the plaything and asks what the princess will give him; she offers clothes, pearls, jewels, and her golden crown.

The frog recovers the lost ball only after the princess promises specified reciprocal obligations, and the King later insists that the promise must be performed.
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Household Tales by Brothers Grimm SECOND STORY / FIRST STORY / SECOND STORY / THIRD STORY; lines 15435-15505 confidence: medium

In the first kingdom, the king has ordered that anyone mounted on a cock and carrying bagpipes be attacked; Hans rides the cock over the gate to the king’s window and demands the promised thing under threat to the king and his daughter.

Hans returns to enforce royal promises, threatens the first king and daughter, and punishes the daughter while calling it the reward of her falseness.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 14938-15023 confidence: high

Frigg is daughter of Fiorgynn, consort of the highest god, ranks above other goddesses, knows the fates of men, is consulted by Odin, administers oaths, commands handmaids, presides over marriages, and is invoked by the childless.

Frigg is said to administer oaths and preside over marriages.
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Teutonic Mythology, Volume 1 HERODIAS, DIANA, ABUNDIA. 287 / HRUODA, OSTARA. 289 / FRIKKA. FKOUWA, 001 / FRIKKA. FROUWA. 303; lines 15283-15312 confidence: high

Vor, genitive Varar, is called a goddess of plighted faith and covenants; the passage compares this with Roman Tutela and mentions a phrase involving Varar’s hand.

Vor is called a goddess of plighted faith and covenants, and possible Wara is inferred from a word meaning covenant.
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Teutonic Mythology, Volume 1 NOKNI. 415 / KORNI. WALACHUKIUN. 417 / UILD. GUND. DRUD. 423 / WALACHURIUN. 425; lines 20844-20936 confidence: high

The passage explains female names through battle, prophecy, swan-shape, spirit-seeing, sword-giving for a covenant, and a winged or feathered meaning for Slagfiðr.

Scanhvita presents a sword to Regner to seal their covenant.
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Teutonic Mythology, Volume 1 SACRIFICE. 06 / SACEIFICE, 55 / SACKIFICE. 57 / MINNE-DRINKING. 59; lines 3033-3133 confidence: medium

At the burial of a king, a goblet called Bragafull is brought up; participants stand, take a solemn vow, and empty it; the goblet is also called minnisveig.

At a king’s burial, the Bragafull cup is brought before participants, who stand, take a solemn vow, and empty it.
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Teutonic Mythology, Volume 1 THUNAR. ISO / THUNAR, 191 / EOR. 201 / EOR, SAXNOT, CHERU. 203; lines 10090-10180 confidence: medium

Ammianus is cited as saying that the Quadi drew swords, worshipped them as divine beings, and swore that they would remain faithful.

The passage reports that the Quadi drew swords worshipped as divine beings and swore to remain faithful.
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Teutonic Mythology, Volume 1 UAH ANA. HELLIA. 315 / CHAPTER XIV. / CONDITION OF GODS. 317 / IMMORTALITY'. 319; lines 15721-15809 confidence: high

Qvasir is described as created at the covenant between Aesir and Vanir, formed from their spittle; his blood is refined into a drink for gods.

Qvasir, described as wise, is formed from the spittle of the Aesir and Vanir at their covenant.
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Teutonic Mythology, Volume 2 CREATION. 571 / CEEATION. 573 / CEEATION. 675 / DELUGE, SINFLUT. 577; lines 6810-6910 confidence: high

Jehovah makes a covenant with man and places his bow in the cloud as the token of that covenant.

Jehovah sets the bow in the cloud as a token of the covenant with man.
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Teutonic Mythology, Volume 2 HNOSS. GERSIMI. SPANGE. HASHART. 887 / SNOTRA. WARA. SUNIA. FRUMA. 889 / ERE. FROMUOT. 891 / MILDE. MINNE. MAZE. 893; lines 21377-21458 confidence: high

"the poet has missed his way in a wooded wild" and beside a "murmuring spring" meets a "wailing wife" who gives advice; the passage asks if this is not a "wish-wife or valkyr" meeting the hero at the "forest fount" and making a covenant.

The passage describes a lost poet in a wooded wild meeting a wailing woman at a murmuring spring who gives advice and information, and it explicitly frames this as a wish-wife or valkyr meeting a hero at a forest fount and making a covenant.
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Teutonic Mythology, Volume 2 STOEM. 641 / EAETH. 643 / MOUNTAINS. STONES. 645 / CHAPTER XXI.; lines 9985-10072 confidence: medium

In the Eddic Baldr note, Frigg obtains oaths from water, fire, earth, stones, plants, beasts, birds, worms, and personified plagues not to harm Baldr; one young shrub is excused from the oath.

Frigg obtains oaths from water, fire, earth, stones, plants, beasts, birds, worms, and personified plagues not to harm Baldr, with one young shrub omitted.
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Teutonic Mythology, Volume 2 Teutonic Mythology, Volume 2 / CHAPTER XVII. / WIGHTS. 441 / ELVES. 443; lines 262-341 confidence: medium

The Elder Edda couples Aesir and alfar, Anglo-Saxon es and ylfe stand together similarly, and Vanir are a distinct race related to Aesir by marriage and covenants.

The Vanir are described as a race distinct from the Aesir but admitted to relations with them by marriage and covenants.
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Teutonic Mythology, Volume 2 WAGGONER. ORION. 727 / VOL. II. U / PLEIADES. 729 / CONSTELLATIONS. 731; lines 13877-13965 confidence: high

Christianity is said to have introduced the Old Testament notion that the celestial bow is a sign of the covenant God made with men after the rain of the Deluge.

The passage says Christianity introduced the Old Testament notion of the celestial bow as sign of God's covenant with men after the Deluge.
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Teutonic Mythology, Volume 2 WIND. STOEM. 637 / WIND. STOEM. 639 / STOEM. 641 / EAETH. 643; lines 9819-9907 confidence: medium

Servian formula: 'so help me earth'; Gaelic proverb is said to imply earth's prompt assistance as well as the priest's.

The passage links earth-invocation, legal earth handling, turf under an oath, and oath-taking with earth or turf on the head.
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Teutonic Mythology, Volume 3 CHAPTER XXX. / POETRY. / VOL. III. 899 B / POETRY.; lines 2698-2747 confidence: high

The Aesir and Vanir make a peace covenant by putting spittle into a vessel; the token is treated as holy and blood-equivalent, and the gods shape Kvasir from it.

The Aesir and Vanir make peace by each contributing spittle into a common vessel as the covenant token.
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Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / DEVIL.; lines 8456-8511 confidence: high

The passage describes medieval formal covenants with the Devil: temporal blessings for years, the soul due at term, written bonds usually signed in blood; it contrasts Norse demonic bargains as unwritten.

The passage explicitly describes formal covenants and treaties in which the Devil grants temporal blessings for a term and bargains for the person's soul.
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Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / DEVIL.; lines 8456-8511 confidence: high

The passage describes medieval formal covenants with the Devil: temporal blessings for years, the soul due at term, written bonds usually signed in blood; it contrasts Norse demonic bargains as unwritten.

The Devil is said to insist on a written bond usually signed with blood.
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Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / DEVIL.; lines 8456-8511 confidence: medium

The passage describes medieval formal covenants with the Devil: temporal blessings for years, the soul due at term, written bonds usually signed in blood; it contrasts Norse demonic bargains as unwritten.

The Norse devil or iotunn is said to attempt profitable bargains, though never in writing.
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Teutonic Mythology, Volume 3 DEVIL. / DEVIL. / DEVIL. / DEVIL.; lines 8456-8511 confidence: high

The vicedominus Theophilus is called the most famous and variously told tale in this context; the note lists medieval attestations and adaptations including Hroswitha, Fulbert, Marbod, Hartmann, Berceo, Vincentius, Rutebeuf, and a Low German poet.

Theophilus is named as the most famous and variously told tale in the Devil-pact context, with medieval attestations listed in the note.
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Teutonic Mythology, Volume 3 DOSTB. WAYBKEAD. LEEK. / HERBS AND STONES. / PEAEL. / THUNDER-STONE .; lines 18675-18723 confidence: high

The Roman thunderbolt or silex is treated as Jovis lapis; oath-takers hold the stone, and a staff plus flint-stone from Jupiter Feretrius's temple are used to strike treaties, compared with covenants hallowed by Thor's hammer.

Roman oath and treaty rites use the Jovis lapis/silex, and the passage explicitly compares this with covenants hallowed by Thor's hammer.
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Teutonic Mythology, Volume 3 INITIATION. / MAGIC. / MISERY. / MAGIC.; lines 11438-11485 confidence: medium

The passage names "signing away to the devil, abjuring of God and adoring of the goat" and says a Dalecarlian tradition has the devil under the table, bound with a chain whose links an angel solders again when they wear out.

The passage describes signing away to the devil, abjuring God, adoring the goat, and using formulas with a white stick.
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Teutonic Mythology, Volume 3 MAGIC. / MISERY. / MAGIC. / HEATHEN OBIGIN OF DUCKING-, ETC.; lines 11488-11574 confidence: medium

A witch's blood-mark at compact is discussed alongside ancient blood-mingling in oaths and covenants; dying Scandinavian heroes mark themselves with a spear point or gash to consecrate themselves to Odin, who takes a bleeding hero.

The passage describes a witch's blood-mark at compact, ancient blood-mingling in covenants, and dying heroes marking themselves by spear wound for Odin.
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Teutonic Mythology, Volume 3 MAGIC. / WITCHES. 1061 / MAGIC. / MAGIC.; lines 10799-10901 confidence: high

In later witch doctrine, prostitution is described as essential: it seals the compact and gives the Devil free control; the Devil can have no part in a pure maid.

The passage states that prostitution seals the compact with the Devil and gives him control over witches.
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Teutonic Mythology, Volume 3 NAMES TAKEN FROM HIS FIGURE. / VOL. III. H / DEVIL. / NAMES TAKEN FEOM HIS FIGUKE.; lines 7454-7551 confidence: medium

The raven is called the foremost bird-form of the Devil, with cited labels such as black raven and hell-raven; Noah’s raven is called the foe; the author links raven colour, cunning, quickness, Wuotan, Odinic battle imagery, and Jerome’s interpretation of the black raven.

The raven is named as a form the Devil assumes, and in the Dr. Faust puppet-play it carries the written covenant with the Devil.
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Teutonic Mythology, Volume 3 WISE WOMEN. / LEECH, PHYSICIAN. / SICKNESSES. / HUMAN DISEASES.; lines 15292-15383 confidence: medium

In the Edda, diseases are made to swear an oath, as living creatures do, to do no harm to Balder.

The passage says that diseases in the Edda are made to swear an oath not to harm Balder, as though they were living creatures.
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Teutonic Mythology, Volume 4 DEVIL. / DEVIL. / DEVIL. 1607 / DEVIL. 1609; lines 16324-16417 confidence: high

Covenant examples include the devil biting the witch's left-hand finger so she signs herself away with blood, making the nose bleed, the devil's mark or bond, and wealth in exchange for renouncing God and St. Mary.

The covenant examples include blood-signing, the devil's mark or bond, promised riches, and renunciation of God and St. Mary.
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Teutonic Mythology, Volume 4 MAGIC. 1017 / MAGIC. / MAGIC. 1621 / MAGIC. 1623; lines 17020-17118 confidence: medium

The witch holds up her left hand in an oath to the devil; the devil marks her; Greek Thessalian sorceresses and witches use salve; witches ride animals to death, may have wings, and fly through the air, with comparisons to divine or marvelous travel.

The witch raises her left hand in an oath to the devil, and the devil places a mark on her.
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The Nibelungenlied EIGHTEENTH ADVENTURE / NINETEENTH ADVENTURE / TWENTIETH ADVENTURE / TWENTY-FIRST ADVENTURE; lines 10597-10740 confidence: medium

Gotelinde pledges true service to Kriemhild; Ruediger's daughter offers to be sent to Hunland; horses are ready and Kriemhild takes leave.

Gotelinde pledges true service to Kriemhild, and Ruediger's daughter offers potential service in Hunland with her father's consent.
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The Nibelungenlied THIRTY-FIFTH ADVENTURE / THIRTY-SIXTH ADVENTURE / THIRTY-SEVENTH ADVENTURE / THIRTY-EIGHTH ADVENTURE; lines 17666-17760 confidence: medium

Dietrich says Hildebrand heard him declare friendship and peace to the knights and broke that peace; Hildebrand replies that he and his kinsmen suffered great harm and that Gunther's men refused a peaceful request concerning Ruediger.

Dietrich states that he had declared friendship and given peace to the knights, and that Hildebrand broke it.
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The Nibelungenlied THIRTY-FOURTH ADVENTURE / THIRTY-FIFTH ADVENTURE / THIRTY-SIXTH ADVENTURE / THIRTY-SEVENTH ADVENTURE; lines 16607-16780 confidence: high

Ruediger says he gave his daughter to Giselher as spouse and praises Giselher's truth, honor, courtesy, youth, and virtue.

Ruediger is bound by vow and service to Etzel and Kriemhild but also by friendship, hospitality, and marriage alliance with the Burgundians; he cannot withdraw from fighting them.
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mongol

Sagas from the Far East Sagas from the Far East / MDCCCLXXIII. / PREFACE.; lines 287-378 confidence: medium

Earlier myth collections are described as Christian in origin or mould and as illustrating Christian teaching about eternal purpose and consequence in human existence.

The author describes tales shaped through Christian teaching, the sacred principles of the new covenant, and Gospel moral application.
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Sagas from the Far East TALE II. / THE GOLD-SPITTING PRINCE. / TALE III. / HOW THE SCHIMNU-KHAN WAS SLAIN.; lines 1610-1725 confidence: medium

The companions ask Massang to stay, but he refuses because he promised to repay his master's clemency and must seek him out.

Massang says he promised to repay his master's clemency and leaves the companions in order to seek him.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 1836-1920 confidence: medium

Talaigutu sends Gunua, Mukuli, Buga, Chilaun, Tunge, and Hashi to serve Temudjin or guard his golden doors, with severe punishments stated for disloyalty or failure.

Talaigutu pledges sons and grandsons to Temudjin's service and door-guarding, with explicit punishments for leaving or failing.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 1836-1920 confidence: high

Togrul vows endless friendship to Yessugai as anda; after Yessugai's poisoning, Togrul helps young Temudjin; after Merkits steal Temudjin's wife, Togrul helps restore her and some of Temudjin's people.

Togrul becomes Yessugai's anda; he later helps Temudjin, and Temudjin later promises to regard Wang Khan as father and ally.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 1922-2011 confidence: medium

Temudjin visits Wang Khan at the Black Forest, where the two express their feelings; Temudjin addresses Wang as father and anda and says he cannot live safely without Wang's assistance because of the Naimans and plotting relatives.

Temudjin addresses Wang Khan as father and anda and states that each cannot live safely without the other's friendship against enemies and hostile kin.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2013-2099 confidence: high

Wang Khan privately reflects that he is old, lacks suitable brothers, has Sengun left, and will make Temudjin Sengun's elder brother so two sons may help him live securely.

Temudjin is made Wang Khan's elder son, father-son terms gain real value, and the adoption affects inheritance before Sengun.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2013-2099 confidence: high

Wang Khan says he and Temudjin will fight enemies side by side, hunt with common forces, ignore quarrel-makers, and believe accusations only after meeting, talking carefully, and proving them; their friendship is described as perfect that day.

Wang Khan pledges that he and Temudjin will fight and hunt together and will verify accusations only by direct meeting and discussion.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2013-2099 confidence: high

Knowing they are in danger after the insult, hostile peoples form a league at Arabulak. They kill with swords a stallion, bull, dog, ram, and he-goat, invoke Heaven and earth as witnesses, swear by the victims' blood, and say they deserve the same death if they break the promise.

The Arabulak confederates sacrifice five animals, invoke Heaven and earth, swear by the victims' blood, and accept the same death if they break their promise.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2101-2185 confidence: medium

The named groups meet at Alhuibula, choose Jamuka as Khan, take an oath at the Tula invoking falling earth and cut branches, then push down a river bank and cut tree branches.

The conspirators swear that a betrayer should fall like earth and be cut off like branches, then physically push down earth and cut tree branches.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2380-2466 confidence: medium

Wang Khan says he cannot renounce his promise and counsel, that they have trusted Temudjin until now, and that Heaven may not favor causeless suspicion.

Wang Khan frames suspicion or betrayal of Temudjin as a violation of promise and counsel that may lose Heaven's favor.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2566-2651 confidence: high

Temudjin sends Churchadai to the Ungirats: “Remember our blood bond ... and submit to me; if not, be ye ready immediately for battle.” They submit and are not harmed.

The passage includes a demand to remember a blood bond, a recalled oath by High Heaven, and Wang Khan’s finger-cutting blood oath sent in a horn.
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The Mongols - A History CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER / CHAPTER m / WANG KHAN OF THE KERAITS; lines 2566-2651 confidence: medium

Temudjin sends Arkai Kassar and Siwege Chauni to Wang Khan, asks why Wang Khan was angry, why he caused fear, why he destroyed property, and recalls an agreement not to believe hostile talk without personal explanation.

Temudjin addresses Wang Khan as father, asks why he attacked, recalls an agreement not to trust hostile reports without personal explanation, and invokes prior benefactions and repayment.
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The Mongols - A History CHAPTER XII / HTJLAGU DESTROYS THE ASSASSIN COMMONWEALTH / CHAPTER Xin / DESTRUCTION OF THE EA.LIFAT; lines 11393-11479 confidence: low

Hulagu's message says the Mongols are 'God's army on earth,' threatens foes with pursuit and destruction, offers safety to submission, and invokes a devastated land and the angel of death.

The warning says those who implore the Mongols find safety, those who resist meet terror, and those receiving Mongol law will have law in common with them.
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The Mongols - A History CHAPTER XII / HTJLAGU DESTROYS THE ASSASSIN COMMONWEALTH / CHAPTER Xin / DESTRUCTION OF THE EA.LIFAT; lines 11665-11727 confidence: medium

The defenders say Hulagu's religion is unknown to them and ask that a Moslem swear on the Koran that their lives will be spared.

Harem surrenders after a sworn guarantee on the Koran, but Hulagu kills the oath-giver and slaughters the population.
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The Mongols - A History CHAPTER Xin / DESTRUCTION OF THE EA.LIFAT / CHAPTER XIV / VICTORY OF KUTUZ, SULTAN OF EGYPT; lines 12550-12659 confidence: medium

Envoys toward the Volga are stopped by Emperor Michael in Greek regions because of Berkai's raids; Michael had earlier sworn peace and amity to the Sultan in a Greek document.

The passage presents a sworn peace-and-amity document and a clerical ruling that a sovereign who breaks an oath abjures his religion; Beibars uses this ruling in diplomacy.
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The Mongols - A History CHAPTER XV / DESTRUCTION OF THE KIN EMPIRE / CHAPTER XVI / EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI; lines 13617-13712 confidence: medium

After the Kin dynasty's destruction, the Mongols keep most of Honan despite agreement with the Sung sovereign; Chao fan and Chao kwe urge force, and Li tsong orders a march on Pien king.

The passage describes a disregarded agreement, a later reproach of oath breaking, and a war plan fixed at the Kurultai.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 1148-1234 confidence: high

At Nahu Boyan's yurt the father grieves and reproaches his son, then accepts the story; Boorchu/Boorehu supplies milk, a lamb, and provisions; Nahu Boyan tells the young men to be friends and faithful; Temudjin reaches home with the horses.

Nahu Boyan tells the young men to be faithful friends, and Temudjin later invokes Yessugai and Togrul's former anda bond as a continuing obligation.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 1338-1424 confidence: high

Togrul travels with two tumans and meets Temudjin; Jamuka, after waiting three days, reproaches Togrul and Jaganbo and says that "a given word is the same as an oath."

Jamuka states that a given word between allies is like an oath, and later Temudjin and Jamuka renew anda friendship, saying andas have one life and guard one another.
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The Mongols - A History CHAPTER I / CLASSIFICATION, MYTH AND REALITY / CHAPTER II / TEMUDJIN BEGINS HIS MIGHTY CAREER; lines 1522-1611 confidence: medium

Temudjin honors Bobrchu and Chelmai as first comrades, addresses followers who left Jamuka, says Heaven may keep and uphold him, promises honor, and gives duties.

Temudjin places early comrades first, promises honor to those who joined him, and assigns duties to the new followers.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 5976-6065 confidence: medium

Three Russian princes fortify a hill near the river with palisades, fight for three days, and surrender after assurances of freedom for ransom.

The three princes surrender after trusting an assurance of release for ransom, but Mongol chiefs bind and kill them.
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The Mongols - A History CHAPTER VII / FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR; lines 6279-6375 confidence: high

The family swears to adhere to Ogotai's descendants and not enthrone another branch while any descendant remains, using imagery of a morsel of flesh cast on grass or into fat.

The family swears not to enthrone another branch while any descendant of Ogotai remains, using a formal oath formula.
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The Mongols - A History CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY / CHAPTER XVIII / KUBILAI'S ACTIVITY IN CHINA AND WAR WITH KAIDU; lines 15800-15898 confidence: medium

Kaidu is described as a dangerous opponent claiming sovereignty through Ogotai; Ogotai was designated by Jinghis and confirmed at the first electoral Kurultai, fixing the khanship among Ogotai's descendants until Mangu's election broke the pact.

The text explicitly calls the Ogotai-line succession arrangement a pact and states that Mangu's election broke it, bringing long struggle and ruin.
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The Mongols - A History EMPIRE BUILDERS / CHAPTER V / JINGHIS KHAN'S TRIUMPHANT ADVANCE BEYOND THE GREAT / WALL OF CHINA; lines 3760-3843 confidence: high

Lyuko, a Kitan prince and former Kin officer, raises men and allies with Jinghis through Antchin Xoyon; Lyuko and Antchin ascend Mount Yen, sacrifice a white stallion and black bull, turn north, break an arrow, and exchange pledges.

Lyuko and Antchin ascend Mount Yen to finish an alliance compact, sacrifice a white stallion and black bull, and exchange pledges.
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The Mongols - A History EMPIRE BUILDERS / CHAPTER V / JINGHIS KHAN'S TRIUMPHANT ADVANCE BEYOND THE GREAT / WALL OF CHINA; lines 3760-3843 confidence: high

Lyuko, a Kitan prince and former Kin officer, raises men and allies with Jinghis through Antchin Xoyon; Lyuko and Antchin ascend Mount Yen, sacrifice a white stallion and black bull, turn north, break an arrow, and exchange pledges.

After the sacrifice, the two men turn north, hold an arrow, break it, and pledge loyalty and support.
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The Mongols - A History EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI / O -1 .-) / CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY; lines 14824-14904 confidence: medium

Tuman Noyon recalls that they had sworn to die for Arik Buga's cause, and Kubilai praises this fidelity.

Tuman Noyon reminds the officers that they swore to die for Arik Buga's cause, and Kubilai praises their fidelity.
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The Mongols - A History EXPEDITION AGAINST CHINA AND DEATH OF OGOTAI / O -1 .-) / CHAPTER XVII / KUBILAI KHAN DESTROYS THE SUNG DYNASTY; lines 14824-14904 confidence: medium

Kubilai sends Haoking to inform the Sung Emperor of his election and enforce the Wu chang fu treaty; Haoking and attendants are imprisoned, and Kia se tao conceals the treaty that made the Sung Emperor Kubilai's vassal.

Kia se tao conceals the treaty that made the Sung Emperor Kubilai's vassal, suppresses other witnesses, and keeps the emperor ignorant of his thraldom.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 6880-6974 confidence: high

At a feast, Mohammed says Ghiath's former guardsmen serve whoever feeds them; Ghiath leaves, enters Mohammed's dwelling, and stabs him; Mohammed dies days later.

Jelal says Ghiath had sworn to be friend to Jelal's friends and enemy to his enemies, but killed Jelal's best friend and thereby broke oath and agreement.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 7159-7250 confidence: medium

Jelal sends an envoy from Meraga to the Sultan of Rum with a letter seeking friendship and close union, calling the two rulers eastern and western bulwarks of Islam.

The passage presents rulers seeking friendship, close union, and later formal treaty through envoys and letters.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 7159-7250 confidence: medium

The envoys go home displeased; after hearing their report, Kei Kubad sends one envoy to make an alliance with Ashraf.

After diplomatic offense and the fall of Khelat, Kei Kubad and Ashraf arrange a treaty and combined armies against Jelal.
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The Mongols - A History FLIGHT AND DEATH OF MOHAMMED / CHAPTER VIII / DEATH AND BURIAL OF THE CONQUEROR / CHAPTER IX; lines 7433-7524 confidence: medium

Mozaffer replies that he has sworn both to Jelal and to Kei Kubad, that Jelal ravaged Kei Kubad’s country, that he depends on his brothers and has only a small army, and that the princes of Mardin and Amid are not his dependents.

Mozaffer refuses assistance because he has sworn both to Jelal and to Kei Kubad, and because Jelal has ravaged Kei Kubad’s country.
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The Mongols - A History KUBILAI KHAN DESTROYS THE SUNG DYNASTY / CHAPTER XVIII / KUBILAI'S ACTIVITY IN CHINA AND WAR WITH KAIDU / CHAPTER XIX; lines 17319-17398 confidence: high

Rebel leaders claim Han chan tong is of the Sung dynasty and eighth in descent from Hwei tsung; they swear an oath to him, sacrifice a black bull and white stallion, choose a red cap ensign, and after his capture and death his wife and son continue the struggle.

Supporters take an oath to Han chan tong while sacrificing a black bull and a white stallion.
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The Mongols - A History WANG KHAN OF THE KERAITS / CHAPTER IV / TEMUDJIN TAKES THE TITLE OF JINGHIS AND REWARDS HIS / EMPIRE BUILDERS; lines 3034-3119 confidence: medium

Jamuka says he and Temudjin became andas in boyhood, exchanged words that remained in memory, were roused to quarrel, and parted; he says Temudjin has joined peoples and built dominion.

Jamuka recalls that he and Temudjin became andas in boyhood, exchanged enduring words, were roused to quarrel, and parted.
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mesopotamian

Assyrian and Babylonian Literature: Selected Translations ADOPTION 271 / X. ADOPTION / ASSYRIAN AND BABYLONIAN LITERATURE / ADOPTION 273; lines 17526-17572 confidence: medium

Whoever annuls the bond: "may Marduk and (^arpanit command his destruction!"

The contract states that whoever annuls the word and bond may have Marduk and (^arpanit command his destruction.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 103 / ANNALS OF ASHURBANIPAL 105 / ANNALS OF ASHURBANIPAL 107 / ANNALS OF ASHURBANIPAL 109; lines 9210-9240 confidence: high

Indabigash takes Elam's throne after Tammaritu, sees Ashurbanipal's weapons, brings out Assyrians seized by Nabu-bel-shume, and sends messengers to establish covenant and peace.

Indabigash sends through messengers in order to establish covenant and peace after bringing out Assyrians who had been held captive.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL 121 / ANNALS OF ASHURBANIPAL; lines 9742-9831 confidence: high

Uaite and his troops are said to have broken the treaty, fled before Ashur’s weapons, suffered famine, eaten children, and received treaty curses from a list of gods.

The passage links failure to keep treaty oaths with curses brought by named gods and with calamity in Arabia.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL / IOO ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 103 / ANNALS OF ASHURBANIPAL 105; lines 8904-8998 confidence: high

Sixth campaign against Urtaku, king of Elam, who is accused of failing friendship despite prior famine aid, corn, support, and return of Elamite refugees sustained in Assyria.

The passage identifies failures of friendship, covenant, and obedience, then narrates defeat, death, affliction, divine imposition of sins, and unrested divine anger.
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Assyrian and Babylonian Literature: Selected Translations ANNALS OF ASHURBANIPAL 113 / ANNALS OF ASHURBANIPAL 115 / ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL; lines 9560-9653 confidence: high

Uaite is accused of breaking the treaty, rejecting the yoke of Ashurbanipal's lordship, withholding tribute, giving forces to Abiyate and Ayamu, and aiding Shamash-shum-ukin, the hostile brother.

The passage repeatedly frames rebellion as treaty-breaking or oath-breaking and then narrates military punishment, captivity, or renewed enforcement.
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Assyrian and Babylonian Literature: Selected Translations BANKRUPTCY 267 / VII. POWER OF ATTORNEY / MARRIAGE 269 / VIII. MARRIAGE; lines 17344-17421 confidence: medium

First marriage contract: Rimum takes Bashtum as wife; her bridal present is money and receiving it makes her free; denial of the marriage by Bashtum brings strangling and casting into the river, while denial by Rimum brings ten shekels of alimony; the oath is by Shamash, Marduk, king Shamshu-ilu-na, and Sippar.

The first marriage contract is sworn by Shamash, Marduk, the king Shamshu-ilu-na, and Sippar.
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Assyrian and Babylonian Literature: Selected Translations CYLINDER OF SARGON 59 / CYLINDER OF SARGON 63 / THE MERODACHBALADAN STONE 65 / THE MERODACHBALADAN STONE 67; lines 7185-7270 confidence: medium

The sum total of royal-domain plough-ground is stated; Merodachbaladan, King of Babylon, presents it to Belaherba, mayor of Babylon and his servant, seals it, and gives it for all time.

The gift is sealed, witnessed, given for all time, protected against recovery, and guarded by a future curse formula.
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Assyrian and Babylonian Literature: Selected Translations CYLINDER OF SARGON 63 / THE MERODACHBALADAN STONE 65 / THE MERODACHBALADAN STONE 67 / TAYLOR CYLINDER OF SENNACHERIB 69; lines 7361-7441 confidence: medium

The narrator takes spoil from cities belonging to Qidqa; Ekron's governors, chiefs, and people had chained Padi, who was under treaty and oath to Assyria, and had handed him over to Hezekiah, who kept him in a dungeon.

Padi is described as under treaty and oath to Assyria, imprisoned by Ekron, handed to Hezekiah, and later restored to the throne by the narrator.
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Assyrian and Babylonian Literature: Selected Translations III. ON A BRICK FROM NEBBI YUNUS / IV. ON AN ALABASTER VASE FROM KOUYUNJIK / ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL 95; lines 8408-8503 confidence: high

The gods command sovereignty; Esarhaddon assembles Assyrians from Upper Sea to Lower Sea and makes them swear allegiance by the gods to confirm Ashurbanipal as crown-prince.

Esarhaddon has the Assyrian people swear allegiance by the gods and makes the league firm.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF RAMMAN-NIRARI III / INSCRIPTION OF RAMMAN-NIRARI III 51 / INSCRIPTION OF RAMMAN-NIRARI III / INSCRIPTION OF TIGLATH-PILESER III 53; lines 6556-6653 confidence: medium

Zaqiru son of Sha'alli violates compacts sworn by the great gods and allies with the ruler’s enemies; he and his great men are captured, chained with iron, and taken to Assyria; the inhabitants of Bit-Sha'alli take Dur-ilu Illat-ai as a fortress.

Zaqiru is said to violate compacts sworn by the great gods, ally with enemies, and then be captured, chained, and taken to Assyria.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF AGUMKAKRIME / THE INSCRIPTION OF AGUMKAKRIME / INSCRIPTION OF AGUMKAKRIME 5 / INSCRIPTION OF RAMMAN-NIRARI I 7; lines 4570-4672 confidence: high

The king frees the cities, prohibits officials and horse-masters from entering or taking resources, forbids certain taxes and requisitions, protects groves and walls, and bars arrests in city or field.

The king frees the cities for all time, the written tablet preserves the decision, and future violation of the tablet is threatened with divine curses.
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Assyrian and Babylonian Literature: Selected Translations INSCRIPTION OF RAMMAN-NIRARI I 7 / INSCRIPTION OF TIGLATH-PILESER I 13 / INSCRIPTION OF TIGLATH-PILESER I 15 / INSCRIPTION OF TIGLATH-PILESER I 19; lines 5018-5104 confidence: medium

All Nairi kings are captured alive, pardoned, released in Shamash's presence, compelled to swear an oath of fealty and allegiance by the great gods, required to give royal offspring as hostages and pay tribute, and sent home.

Defeated kings are released in Shamash's presence and compelled to swear an oath of fealty and allegiance by the great gods, with hostages and tribute imposed.
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Assyrian and Babylonian Literature: Selected Translations IV. ON AN ALABASTER VASE FROM KOUYUNJIK / ANNALS OF ASHURBANIPAL / ANNALS OF ASHURBANIPAL 95 / ANNALS OF ASHURBANIPAL 97; lines 8506-8594 confidence: high

The appointed kings violate their covenants with the narrator, disregard the oath sworn by the great gods, forget his favour, and devise evil and rebellious utterances.

Appointed rulers violate covenants and oaths sworn by great gods, seek a league with Tirhaka, are intercepted, bound, punished, and then subjected to a stricter covenant.
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Assyrian and Babylonian Literature: Selected Translations LETTERS / THE TEL-EL-AM ARN A LETTERS / THE TEL-EL-AMARNA LETTERS 219 / THE TEL-EL-AMARNA LETTERS 221; lines 15103-15194 confidence: high

Kurigalzu rejects the Canaanites' proposal to march, invade, and make alliance; he refuses hostility against the King of Egypt because that king is in alliance with him.

The passage describes alliance with Egypt as inherited from fathers, intensified in the present, protected against hostile proposals, and prayed over for perpetual endurance.
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Assyrian and Babylonian Literature: Selected Translations LETTERS / THE TEL-EL-AM ARN A LETTERS / THE TEL-EL-AMARNA LETTERS 219 / THE TEL-EL-AMARNA LETTERS 221; lines 15103-15194 confidence: medium

"May Tishub-Bel and Amun decree that (it) perpetually endure as it is now!"

Tushratta prays that the gods make the friendship prosper and that Tishub-Bel and Amun decree its perpetual endurance.
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Assyrian and Babylonian Literature: Selected Translations LETTERS / THE TEL-EL-AM ARN A LETTERS / THE TEL-EL-AMARNA LETTERS 219 / THE TEL-EL-AMARNA LETTERS 221; lines 15103-15194 confidence: medium

Kurigalzu rejects the Canaanites' proposal to march, invade, and make alliance; he refuses hostility against the King of Egypt because that king is in alliance with him.

Kurigalzu rejects the Canaanites' proposed alliance against Egypt and threatens them because the Egyptian king is already in alliance with him.
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Assyrian and Babylonian Literature: Selected Translations THE TEL-EL-AM ARN A LETTERS / THE TEL-EL-AMARNA LETTERS 219 / THE TEL-EL-AMARNA LETTERS 221 / THE TEL-EL-AMARNA LETTERS; lines 15197-15288 confidence: medium

The first sender sends Gilia, asks that he not be detained but returned in haste, rejoices in the brother’s prosperity, and invokes Tishub and Amanum over the messages and continued cordial friendship.

Both letters emphasize prompt messenger return, reciprocal communication, learning of the other ruler’s prosperity, and the maintenance of cordial friendship.
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Assyrian and Babylonian Literature: Selected Translations THE TEL-EL-AMARNA LETTERS 237 / THE TEL-EL-AMARNA LETTERS 239 / ASSYRIAN AND BABYLONIAN LETTERS 241 / ASSYRIAN AND BABYLONIAN LETTERS; lines 16012-16105 confidence: medium

A messenger reports that Nadan and the Pukudeans met Nabu-bel-shumate at Targibati and took a mutual oath to send whatever news they heard.

Nadan and the Pukudeans meet Nabu-bel-shumate, take a mutual oath to send news, and bind the bargain with a purchase of fifty cattle and sheep-grazing promises.
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Assyrian and Babylonian Literature: Selected Translations THRONE, AND THE BATTLE OF / HANIGALBAT / CYLINDER A OF ESARHADDON 83 / CYLINDER A OF ESARHADDON 85; lines 7968-8053 confidence: medium

Uppiz, Zanasana, and Ramatea, distant Median city-officers, are overwhelmed by fear of Ashur, bring large horses and alabaster to Nineveh, kiss the narrator's feet, beseech him, and ask for a treaty.

The city-officers ask the narrator for a treaty after fear of Ashur and after performing submission gestures.
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Assyrian and Babylonian Literature: Selected Translations U2 ASSYRIAN AND BABYLONIAN LITERATURE / ANNALS OF ASHURBANIPAL 113 / ANNALS OF ASHURBANIPAL 115 / ANNALS OF ASHURBANIPAL; lines 9464-9557 confidence: high

Nabu-bel-shume is described as breaking covenant, casting off Ashurbanipal's yoke, trusting Elamite kings, and becoming the subject of a demand for delivery.

Nabu-bel-shume is explicitly called a covenant-breaker who casts off the king's yoke and then suffers death and postmortem humiliation.
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Assyrian and Babylonian Literature: Selected Translations XL INHERITANCE / INHERITANCE / XII. LEGAL DECISIONS / LEGAL DECISIONS 277; lines 17739-17825 confidence: medium

Ben-Hadad-natan sealed and devised the estate to Bunanit; the tablet recorded the loan and transaction, and: "That tablet he sealed, and wrote upon it the curse of the great gods."

The transfer of property to Bunanit is recorded on a sealed tablet bearing the curse of the great gods.
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Assyrian and Babylonian Literature: Selected Translations XVIII. INSCRIPTION OF ARTAXERXES MNEMON / IQ4 ASSYRIAN AND BABYLONIAN LITERATURE / XX. INSCRIPTION OF ARTAXERXES I / INSCRIPTION OF ANTIOCHUS-SOTER 195; lines 13228-13330 confidence: high

Karaindash and Ashurbelnisheshu make compacts and oaths about a boundary; Puzur-Ashur and Burnaburiash hold a conference and fix a boundary by mutual consent.

Kings make compacts, give oaths to one another, hold conferences, and fix boundaries by mutual consent.
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Assyrian and Babylonian Literature: Selected Translations XX. INSCRIPTION OF ARTAXERXES I / INSCRIPTION OF ANTIOCHUS-SOTER 195 / THE HISTORY OF ASSYRIA AND BABYLONIA 197 / I98 ASSYRIAN AND BABYLONIAN LITERATURE; lines 13381-13426 confidence: medium

Shapikkullat is driven out; Rammanbaliddina is made king; Ashurbelkala marries Rammanbaliddina's daughter and brings her to Assyria with rich dowry.

The passage repeatedly records friendship and perfect alliance between Assyrian and Karduniash/Akkadian parties, with one notice also fixing a boundary; a marriage with dowry appears in the same diplomatic sequence.
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Cuneiform Parallels to the Old Testament I. A KUDURRU, OR BOUNDARY STONE / II USH, X GAR / II US X GAR / II. A CERTIFICATE OF ADOPTION1; lines 22318-22433 confidence: medium

Ina-Uruk-rishat had no daughter, adopted Etirtu, daughter of Ninib-mushallim, as her daughter, gave seven shekels of gold, and could give her to a husband or appoint her a temple slave but not make her a servant.

The adoption relationship is formalized by explicit obligations, penalties, and a joint oath before named divine and royal authorities.
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Cuneiform Parallels to the Old Testament III. ASHURNAZIRPAL (885-860 B. C.) / IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.) / VII. SARGON II (722-705 B. C.)1; lines 19520-19626 confidence: medium

Ilu-bi'di of Hamath gathers troops, despises the oath of Ashur, and makes cities rebel; Sargon defeats him in Ashur’s name; Sib'u flees; Hanno is taken in chains to Asshur; Rapihu is destroyed, burned, and plundered of 9,033 people and their goods.

Ilu-bi'di despises the oath of Ashur and makes cities rebellious; Azuri withholds tribute and stirs enmity; both situations are followed by Assyrian punitive action.
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Cuneiform Parallels to the Old Testament IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.) / VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682); lines 20179-20301 confidence: medium

Padi, faithful to Assyria's commands and compact, had been put in iron fetters and handed over to Hezekiah of Judah.

Padi is called faithful to Assyria's commands and compact; after being confined and handed to Hezekiah, he is restored to the throne and placed under tribute.
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Cuneiform Parallels to the Old Testament LETTERS FROM TA'ANEK 2S1 / III. ASHURNAZIRPAL (885-860 B. C.) / IV. SHALMANESER III (859-825 B. C.) / VI. TIGLATHPILESER IV (745-727 B. C.); lines 19042-19258 confidence: medium

Samsi, queen of Aribi, is said to have trampled on the oath of Shamash; her people bowed before the speaker's arms, camels were brought as tribute, and a resident was set over her.

Samsi is said to have trampled on the oath of Shamash, and Mitinti is said to have sinned against the speaker's oath; both contexts are followed by submission, fear, or political consequence.
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Cuneiform Parallels to the Old Testament LITERATURE / HISTORICAL TEXTS / I. HAMMURAPI / TELL-EL-AMARNA; lines 16481-16609 confidence: high

Rib-Adda says he wrote for garrison troops and horses but they were not given; he asks for an answer, or says he will make an alliance with Abdiashirta like Yapa-Adda and Zimrida and be saved.

Rib-Adda says that if no answer is sent, he will make an alliance with Abdiashirta, like Yapa-Adda and Zimrida, and will be saved.
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Cuneiform Parallels to the Old Testament VII. SARGON II (722-705 B. C.)1 / VIII. SENNACHERIB (704-682) / ESARHADDON / X. NEBUCHADREZZAR (604-562 B. C.); lines 21016-21133 confidence: low

Mattaniah, styled Zedekiah, is sworn to obey Nebuchadrezzar; Hophra of Egypt rouses Edom, Moab, Ammon, Tyre, and Sidon, and Judah joins despite Jeremiah's efforts.

Zedekiah is sworn to obey Nebuchadrezzar but joins the rebellion encouraged by Hophra and neighboring states.
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Cuneiform Parallels to the Old Testament WISDOM LITERATURE / WISDOM LITERATURE / A PRAYER FOR A DREAM / LITURGICAL AND DOCTRINAL TEXTS; lines 12818-13000 confidence: high

The editor says a similar set of ideas appears in a treaty between Mati-el of Arpad and Ashur-nirari, where a ram is sacrificed and represents Mati-el, with its body parts standing for his corresponding parts.

The ram sacrificed after the treaty represents Mati-el, and the severing of the ram's head becomes the stated model for Mati-el's punishment if he breaks the covenant.
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christian apocrypha

The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAP. XI. / CHAPTER XII. / CHAPTER XIII. / CHAPTER XIV.; lines 11807-11924 confidence: medium

From Jacob came priests and Levites ministering at God’s altar, Jesus Christ according to the flesh, and rulers in Judah; God promised that the tribes’ seed would be as the stars of heaven.

God is said to have promised that the seed of the tribes would be as the stars of heaven.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER II. / CHAPTER III. / CHAPTER IV.; lines 10703-10801 confidence: high

The passage says the Lord gave room for repentance in past ages; Noah preached repentance and hearers were saved; Jonah warned the Ninevites, who repented, prayed, appeased God, and were saved though strangers to God's covenant.

The Ninevites are described as strangers to the covenant of God, yet their repentance and prayers lead to salvation.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER I. / CHAPTER. II. / CHAPTER III. / CHAPTER IV.; lines 1206-1269 confidence: medium

Anna vows that whatever she brings forth, male or female, she will devote it to the Lord and it will minister to him in holy things for its whole life.

Anna vows that whatever she brings forth will be devoted to the Lord and will minister in holy things for its whole life.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 10804-10893 confidence: medium

God commands Abraham to leave his country, kindred, and father's house for a land God will show him, and promises to make him a great nation and a source of blessing to all families of the earth.

God promises Abraham a land, a great nation, blessing, and descendants compared to dust and stars.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 14335-14517 confidence: high

Moses is said to speak the Lord God's promise of a good land sworn to Abraham, Isaac, and Jacob, flowing with milk and honey.

The good land sworn to the patriarchs and flowing with milk and honey is interpreted as the inheritance of believers, culminating in the covenant of the Lord.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER II. / CHAPTER III. / CHAPTER IV. / CHAPTER V.; lines 14335-14517 confidence: high

The command to increase, multiply, and have dominion is repeated; the passage says this dominion is not yet possessed but will be when believers become perfect and inherit the covenant of the Lord.

The passage says believers do not yet have dominion over beasts, fish, and birds, but will have it when made perfect and inheriting the covenant of the Lord.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAP. V. / CHAPTER VI.; lines 6090-6240 confidence: high

Pilate rebukes the Jews and recalls God delivering them from Egypt, bringing them through the Red Sea, feeding them with manna and quail, bringing water from rock, giving law from heaven, their molten calf worship, threatened destruction, Moses's intercession, forgiveness, and hostility toward Moses and Aaron.

Pilate recalls deliverance from Egypt, Red Sea passage, manna, quails, water, law from heaven, the molten calf, threatened destruction, Moses's intercession, and forgiveness.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER III. / CHAPTER IV. / CHAPTER V. / CHAPTER VI.; lines 10896-10980 confidence: high

Rahab says the Lord has given the city to the spies’ people and asks that her father’s house be saved; the spies say her gathered household on the house-top will be saved, but those outside the house destroyed.

The spies promise safety to Rahab’s gathered household and give the scarlet rope as the sign associated with that rescue.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IV. / CHAPTER V. / CHAPTER VI. / CHAPTER VII.; lines 10983-11099 confidence: high

Quoted sayings describe people honoring with lips while the heart is far away, blessing with mouths while hearts curse, lying with tongues, lacking a right heart and covenant faithfulness, and speaking proud things with deceitful lips and tongues.

The passage contrasts honoring or blessing with lips and mouths against a distant or cursing heart, lying tongues, and lack of faithfulness in the covenant.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 15250-15425 confidence: high

The narrator says the covenant was given but the people were unworthy because of sins; Moses fasts forty days and nights at Mount Sinai, receives two tables written by the Lord’s hand, learns the people made a molten image, and breaks the tables.

The passage says the covenant was given but the former people were unworthy, then says the Lord gave it to “us” so that “we” might be his inheritance and heirs through the Lord Jesus.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 15250-15425 confidence: high

The narrator asks whether the covenant is with “us” or “them,” then cites Isaac praying for barren Rebekah, her conception, and the Lord’s statement that two nations are in her womb and the greater shall serve the lesser.

The Rebekah oracle says the greater will serve the lesser, and Jacob’s crossed-hand blessing places younger Ephraim before elder Manasseh as a figure for covenant heirs.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 15250-15425 confidence: high

The narrator says the covenant was given but the people were unworthy because of sins; Moses fasts forty days and nights at Mount Sinai, receives two tables written by the Lord’s hand, learns the people made a molten image, and breaks the tables.

Moses fasts forty days and nights at Mount Sinai and receives two tables written by the Lord’s hand.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER IX. / CHAPTER X. / CHAPTER XI. / CHAPTER XII.; lines 15250-15425 confidence: medium

Moses is called a servant who took the covenant, while the Lord is said to have given it to “us” so that “we” might be his inheritance; the Lord Jesus is named in relation to heirs receiving the covenant.

The narrator says the Lord gives the covenant to “us,” having suffered for “us,” and that the Lord Jesus establishes a covenant by his word and redeems hearts.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 14716-14822 confidence: high

Repeated scriptural commands to hear are cited; God is said to circumcise ears so the audience may hear and believe; fleshly circumcision is said not to be the circumcision God spoke of.

The passage contrasts circumcision of ears and heart with fleshly circumcision and questions whether physical circumcision alone establishes covenant status.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER V. / CHAPTER VI. / CHAPTER VII. / CHAPTER VIII.; lines 14716-14822 confidence: medium

Abraham is said to have first brought in circumcision while looking forward in the Spirit to Jesus; his circumcision of 318 men is interpreted as a mystery of three letters: eighteen as T H denoting Jesus and three hundred as T, the figure of the cross.

Abraham’s circumcision of 318 men is interpreted as a mystery of letters that signifies Jesus and the cross.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAP. XI. / CHAPTER XII. / CHAPTER XIII.; lines 11747-11804 confidence: medium

The audience is urged to come to God with holiness of heart, lifting chaste and undefiled hands, and loving the gracious and merciful Father who grants participation in election.

The passage says the audience partakes of election and cites Jacob, Israel, and a nation taken from nations as the Lord's portion, inheritance, and firstfruits.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER X. / CHAPTER XI. / REFERENCES TO THE ACTS OF ST. PAUL AND THECLA. / CHAPTER I.; lines 10406-10522 confidence: medium

The Corinthians acted without respect of persons, followed God's laws, were subject to rulers, honored the aged, instructed young men, and exhorted women toward purity, obedience, and household order.

The community is said to walk according to God's laws and to have God's commandments written upon the tables of its heart.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XIV. / CHAPTER XV. / CHAPTER XVI. / CHAPTER XVII.; lines 12055-12282 confidence: medium

A scriptural quotation rebukes the wicked for declaring God's statutes and covenant while hating instruction, participating in theft, adultery, deceit, and slander; God says he will reprove and warns of destruction, while promising salvation to the one who orders his way rightly.

The wicked are accused of taking God's covenant in the mouth while hating instruction and casting God's words behind them.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CHAPTER XXI. / CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV.; lines 13215-13258 confidence: medium

God is invoked with universal titles; the passage says God chose Jesus Christ and the speakers through him as a peculiar people; it asks God to grant virtues through Jesus Christ, named High-Priest and Protector.

The passage states that God has chosen Jesus Christ and the speakers through him to be a peculiar people, and later refers to people called by God through Christ.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND I. / COMMAND II. / COMMAND III. / COMMAND IV.; lines 21218-21240 confidence: medium

The speaker says the addressee's former sins, and likewise those of all others, will be forgiven if the commandments are kept.

Forgiveness of former sins is promised if the addressee keeps the commandments, and the same condition is extended to others.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND IX. / COMMAND X. / COMMAND XI. / COMMAND XII.; lines 22365-22442 confidence: medium

The messenger of repentance tells the hearers not to fear the devil and says he is sent to be with those who repent wholeheartedly and to confirm them in faith.

The messenger teaches that turning to the Lord with whole hearts, serving him, and keeping his commands brings healing from former sins and dominion over the works of the devil.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete COMMAND X. / COMMAND XI. / COMMAND XII. / SIMILITUDE I.; lines 22445-22541 confidence: medium

Those who serve God are told to have him in their hearts, do God’s works, remember his commands and promises, and trust that he will fulfill them if they keep his commandments.

The passage emphasizes God’s commands and promises and states that God will make the promises good if the commandments are kept.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete CONTENTS: / PREFACE. / THE GOSPEL OF THE BIRTH OF MARY. / CHAPTER I.; lines 247-338 confidence: high

For about twenty years they live chastely, favored by God and esteemed by people, without children; they vow to devote any issue to the Lord and therefore attend every yearly feast at the temple.

Joachim and Anna vow that if God grants them issue, they will devote the child to the service of the Lord.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete REFERENCES TO CLEMENT'S FIRST EPISTLE TO THE CORINTHIANS. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 13478-13648 confidence: medium

The passage asks how the hearers can enter God’s kingdom unless they keep baptism holy and undefiled, and who will advocate for them unless they have done what is holy and just.

The passage connects keeping baptism holy and the seal without spot with entrance into God’s kingdom and reception of eternal life.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete SIMILITUDE IV. / SIMILITUDE VI. / SIMILITUDE VII. / SIMILITUDE VIII.; lines 23750-23963 confidence: medium

The shepherd explains that the great tree covering the earth is the law of God; this law is the Son of God preached to all ends of the earth; the people under its shadow are believers; and the great angel is Michael, who governs the people and checks whether they have kept the law.

The shepherd says Michael planted the law in the hearts of believers and visits them to see whether they have kept it.
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The suppressed Gospels and Epistles of the original New Testament of Jesus the Christ, Complete THE GENERAL EPISTLE OF BARNABAS. / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 14063-14196 confidence: high

The speaker warns against claiming that another group’s covenant is also the recipients’, says that group lost what Moses received, and recounts Moses fasting forty days and nights in the Mount and receiving from the Lord two stone tables written by God’s hand.

Moses fasts on the Mount, receives two stone tables written by God, and the covenant is broken after the people turn to idols.
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sufi

Bird Parliament Bird Parliament; lines 1402-1627 confidence: medium

An aged Indian king is defeated by Mahmud, converts after mercy and persuasion, then weeps because he imagines the Prophet at the Last Day asking why he accepted only after defeat.

The aged king accepts Mahmud’s faith after military defeat but fears that the Prophet will judge the timing and motive of his conversion at the Last Day.
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Bird Parliament Bird Parliament; lines 1629-1832 confidence: high

Sultan Mahmud vows to give battle spoil to God’s dervish people if God grants victory. After victory, the army objects and Mahmud hesitates; a zealot warns him to beware if he expects to deal with God again.

Mahmud promises spoil to God’s dervish people if God grants victory and is warned not to rob God afterward.
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Masnavi i Ma'navi: Teachings of Rumi MAHMUD AND AYAZ. / THE MASNA VL / MAHMUD AND AYAZ. / PROLOGUE.; lines 17687-17792 confidence: medium

The narrator asks the Granter of aid for help with feeble will, says the flux and reflux of resolves come from God, asks to be delivered from irresolution, and asks for one ruling principle.

The passage frames free will as a gift or deposit refused by heavens and earth but accepted by man to his peril, and prays for right guidance in its use.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 confidence: medium

Jalaluddin's illustration of free will describes a frontier warden who holds a fort far from his monarch, keeps an unbroken pledge with his master, and shows faith and trust during probation.

The warden keeps an unbroken pledge while far from the monarch, and the poem explicitly frames the present time as probation for faith and trust.
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Mystics and Saints of Islam ANECDOTE OF BAYAZID BASTAMI. / CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI; lines 4243-4353 confidence: medium

A frontier warden keeps his fort and pledge while far from the monarch; work done well in the master’s absence is valued during probation.

The frontier warden keeps pledge and trust while far from his monarch, and the passage explicitly frames the present as probation.
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Mystics and Saints of Islam CHAPTER XIII / CHAPTER XIV / JALALUDDIN RUMI / CHAPTER XV; lines 4639-4734 confidence: medium

The Sufis state that they have entered an engagement not to use intrigues to obtain posts, especially by displacing the kin of a deceased officeholder or a poor unprotected man; the Ulema are accused of plotting to supplant meritorious men and selling posts.

Sharani's Sufi collective says it has entered engagements not to use intrigues for employment and to observe prescribed conduct toward superiors.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 confidence: high

The road to mirth passes through affliction; God’s treaty asks whether he is Lord of the earth; man assents with a sigh; the speaker counsels against dispute over Is and Is Not.

The passage explicitly presents God’s treaty and man’s assenting answer.
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Poems from the Divan of Hafiz LONDON / WILLIAM HEINEMANN / INTRODUCTION / FROM THE DIVAN OF HAFIZ; lines 1554-1689 confidence: high

“Except thy road through affliction pass” and “God’s treaty: Am I not Lord of the earth? / Man sealed with a sigh.”

God's treaty is described through a question of lordship, and Man seals it with an assent.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: high

God creates man, makes him wiser than angels, asks 'Am I not thy Lord,' receives man's assent, and the note links assent with sorrow through the Arabic word 'bala.'

The passage describes God creating man, asking for acknowledgement, and binding life with sorrow through the first divine-human pact.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: high

God creates man, makes him wiser than angels, asks for acknowledgment as Lord, and man assents; the word of assent is linked with sorrow, so life and sorrow are bound by the first pact.

The passage explicitly describes a solemn treaty between God and man at creation, sealed with grief.
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Poems from the Divan of Hafiz XXXVIII / XXXIX / XLIII / NOTES; lines 3221-3341 confidence: medium

God creates man, makes him wiser than angels, asks for acknowledgment as Lord, and man assents; the word of assent is linked with sorrow, so life and sorrow are bound by the first pact.

The note says life and sorrow have gone hand in hand since the first great pact between God and man.
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The Mesnevi CHAPTER VI. / CHAPTER VII. / CHAPTER VIII. / CHAPTER IX.; lines 5175-5280 confidence: medium

Abū-Bekr is named as Rūmī’s remote paternal ancestor, Muhammed’s dearest and faithful friend, and first successor as caliph.

Rūmī’s paternal ancestry is traced through Abū-Bekr and Quraysh, with descent through Ishmael from Abraham, described as the Friend of God and Father of the faithful.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: high

God's voice is described as the source of every sound; peoples, rocks, and trees respond to the call, “Am I not, then, your Lord?” and beings come into thinghood at God's word.

The passage invokes the divine question of lordship and the answering response of beings, including rocks and trees.
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The Mesnevi PREFACE. / IN THE NAME OF GOD, / THE ALL-MERCIFUL, THE VERY-COMPASSIONATE. / VIII.; lines 10190-10284 confidence: medium

Rocks and trees are said to have answered the call, “Am I not, then, your Lord?”, and tradition is said to relate that rocks and trees understood and spoke.

The passage refers to the call, “Am I not, then, your Lord?” and to beings answering affirmatively at God’s word.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 confidence: medium

A disciple of Husāmu-’d-Dīn prepares a vow; instead of the Qur’ān, a covered copy of Sanā’ī’s Ilāhī-nāma is placed on a lectern as the book for the oath.

A disciple prepares a vow against backsliding using the Ilāhī-nāma as the oath book, and Jelāl says forswearing on it would bring severe chastisement.
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The Mesnevi THE ACTS OF THE ADEPTS / CHAPTER I. / CHAPTER II. / CHAPTER III.; lines 2685-2821 confidence: medium

A disciple is to take a vow against backsliding on Sanā’ī’s Ilāhī-nāma instead of the Qur’ān; Jelāl says the Ilāhī-nāma would punish forswearing even more severely and compares the Word of God to milk and the Ilāhī-nāma to cream and butter.

A disciple prepares a vow against backsliding over the Ilāhī-nāma, and Jelāl warns that forswearing on it would bring severe chastisement.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 14765-14911 confidence: medium

Jesus is said in Qur'an lxi. 6 to have foretold Muhammad as Ahmed; the note compares this with Greek terms in John xiv. 26 and lists Muhammad's title Al-Amin, the Trusty.

Jesus is said to have foretold Muhammad's advent by the name Ahmed.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 confidence: medium

Qur’ān xxxiii.72 is glossed: all things declined responsibility; Adam accepted it, was tempted, and fell; this made man capable of being sinner or saint.

Adam accepts responsibility after other things decline it, is tempted, and falls.
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The Mesnevi XIII. / XVII. / THE END. / FOOTNOTES:; lines 15261-15423 confidence: medium

Qur'an xxxiii.72 is glossed: all things declined responsibility; Adam voluntarily accepted it, was tempted, and fell.

The footnote explains that all things declined responsibility, Adam accepted it, was tempted, and fell.
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The Mystics of Islam CHAPTER IV / DIVINE LOVE / CHAPTER V / SAINTS AND MIRACLES; lines 3273-3377 confidence: medium

During prayer a voice threatens to reveal what it knows of Khurqānī; Khurqānī replies that he could reveal divine mercy and grace, and the voice answers, ‘Keep thy secret, and I will keep Mine.’

A divine voice and Khurqānī each threaten disclosure, then conclude with ‘Keep thy secret, and I will keep Mine.’
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The Sufistic Quatrains of Omar Khayyam E.H. WHINFIELD, M.A. / INTRODUCTION / E.H. WHINFIELD / QUATRAINS OF OMAR KHAYYAM; lines 8298-8522 confidence: high

The speaker soars to heights of rapture, adores pure wine with drunken Maghs, becomes beside himself, and rests in a pure temple with the phrase 'Am not I your Lord?'; the note links the phrase to Koran vii.171 and Hafiz, Ode 43.

The rapture quatrain rests in a pure temple with the phrase 'Am not I your Lord?' and the note links it to Allah's words to Adam's sons in Koran vii.171.
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The Sufistic Quatrains of Omar Khayyam OF THE / QUATRAINS OF OMAR KHAYYAM / OMAR KHAYYAM / ASTRONOMER-POET OF PERSIA; lines 611-714 confidence: medium

“let us make a vow, that to whomsoever this fortune falls, he shall share it equally with the rest”

The three pupils mutually pledge that whichever of them attains fortune will share it equally and reserve no pre-eminence for himself.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 confidence: high

Abdul-Kassem and Hassan-Sebbah are Khayyam's fellow-students and comrades; Khayyam proposes a compact that the one most favored by Fortune should aid the other two, and the others accept.

Three fellow-students formalize a compact that the one most favored by Fortune will aid the other two; they clasp hands and vow fidelity.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10805-10910 confidence: medium

Khayyam proposes that the one among the three whom Fortune most favors should aid the other two and heap benefits upon them; the others accept eagerly.

Three comrades make a formal agreement that the one favored by Fortune will provide benefits to the other two, then seal it by clasping hands and vowing fidelity.
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The Sufistic Quatrains of Omar Khayyam QUATRAINS OF OMAR KHAYYAM / QUATRAINS OF OMAR KHAYYAM / MONSIEUR J.B. NICOLAS / THE QUATRAINS OF KHAYYAM; lines 10912-11004 confidence: medium

Nizam-el-Moulk is at the apogee of his power when two friends come to remind him of a contract among them; he asks what they demand.

The friends recall a contract when Nizam-el-Moulk has reached great power, and he grants both requests made under that agreement.
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shinto

Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 A.D. 249. / JINGO. 249 / XE G); / ADS 250.; lines 14382-14436 confidence: medium

A pledge is made to bear the title “The Western Frontier Province” and attend court with tribute every spring and autumn; Chikuma Nagahiko is taken to a capital, treated courteously, and escorted home by Kutyo and others.

The passage includes promises of attendance for ten thousand years, yearly tribute without failure, and a stated desire to draw closer the bonds of friendship and make bounty lasting.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2750-2872 confidence: high

The Sun-Goddess swears that male children will prove Sosa's pure heart, then eats three swords and produces three female deities: Oki-tsu-shima-bime, Tagi-tsu-hime, and Tagori-hime.

Both variants use an oath or binding covenant to determine whether Sosa no wo no Mikoto's heart or words are pure, with the sex of produced children serving as proof.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 GENEALOGY OF THE AGE OF THE GODS. / IST GENERATION. / II AEG, / P3420:; lines 2875-2919 confidence: high

In one writing, the Sun-Goddess stands opposite Sosa no wo no Mikoto across the Tranquil River of Heaven and establishes a covenant: if his heart is not traitorous, his children will be male, and she will treat them as her children and have them govern the Plain of Heaven.

The Sun-Goddess makes a covenant in which male children produced by Sosa no wo will demonstrate that he lacks a traitorous heart and will be accepted as her children.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 JINGO. 227 / X. 8. / XEEO: / TX 10.; lines 13249-13367 confidence: medium

The King’s repeated oath names impossible cosmic reversals and calls on the Gods of Heaven and Earth to punish failure in homage or tribute.

The King of Silla repeatedly swears future tribute and invokes the Gods of Heaven and Earth to punish failure.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 JINGO. 247 / A.D. 247: / A.D. 249. / JINGO. 249; lines 14330-14379 confidence: high

They ascended Mount Ko-sya, "where they sat together upon a rock," and the Pékché king made a solemn declaration.

The Pékché king sits on a rock and makes a solemn declaration of alliance, saying the alliance will remain undecayed to distant ages.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 JINGO. 249 / XE G); / ADS 250. / JINGO. 251; lines 14439-14491 confidence: medium

The Kings of Pékché, father and son, knock their foreheads on the ground and say the sovereign is “illustrious as the sun and moon,” while they will be the western frontier land and never show “double hearts.”

The Pékché rulers prostrate themselves and promise never to forget the sovereign’s bounty or show double hearts.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 NINTOKU. 275 / NINTOKU. 257 / A.D. 314. / A.D. 316.; lines 15979-16040 confidence: high

“In the case of both there are omens. This is an indication from Heaven”; the speaker proposes exchanging bird names and calling the children after them “as a covenant to future generations.”

The bird omens are identified as an indication from Heaven, and the bird names are exchanged and applied to children as a covenant to future generations.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 1 VI. 10. / SUININ. 173 / SUININ. 175 / VI. 15.; lines 10333-10444 confidence: high

The Great God of Yamato inspires Ohominakuchi no Sukune and says that at the Great Beginning it was covenanted that Ama-terasu govern the Plain of Heaven and her Imperial descendants rule the spiritual beings of the Central Reed-plain Land.

The divine speech states that at the Great Beginning it was covenanted that Ama-terasu would govern Heaven and her Imperial descendants would rule the Central Reed-plain Land.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 547. / A.D. 549. / A.D. 550. / DIDS, 32;; lines 3539-3657 confidence: medium

An envoy carries an imperial message to Pékché; the Emperor says instructions have been given and recommends the trusted minister Ma-mu as chief envoy to the court.

The passage links service, defense, requests for auxiliary troops, and the command that allied parties unite their hearts and strength with Imna.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 576. / A.D. 579. / A.D. 580. / BIDATSU. 97; lines 5407-5457 confidence: high

“If we break this oath, may all the Gods of Heaven and Earth, and also the spirits of the Emperors, destroy our race.”

The oath calls on the Gods of Heaven and Earth and the spirits of the Emperors to destroy the oath-breakers' race if the oath is broken.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 645. / KOGYOKU. 193 / XSKVAS2: / XXV. 3.; lines 10889-11001 confidence: medium

The Emperor, Empress Dowager, and Prince Imperial summon ministers under a great tsuki tree and swear an oath appealing to the Gods of Heaven and Earth, describing Heaven and Earth, one imperial way, punishment of traitors, and non-duplicity between lord and vassal.

The imperial party and ministers assemble under the great tsuki tree and swear an oath before the Gods of Heaven and Earth concerning one imperial way and loyal service.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 671. / TENCHI. 295 / TENCHI. 207 / ENV EL; lines 16815-16871 confidence: high

On the 23rd day, Imperial Prince Ohotomo stands before an embroidered figure of Buddha in the Western Hall of the inner precinct, with five named attendants or ministers.

Ohotomo and five attendants make vows before an embroidered Buddha image, using an incense-burner and pledging obedience to the Emperor's commands.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 689. / XXX. 9. / XXX. I / NOOK LO; lines 22072-22122 confidence: medium

“You have broken your true faith” and the tribute and separate presents are sealed together and returned.

Silla’s offerings are not accepted; the message states that true faith has been broken and returns tribute and presents while urging renewed observance of laws.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 A.D. 689. / XXX. 9. / XXX. I / NOOK LO; lines 22072-22122 confidence: medium

Silla has said that it is a land which does service, “never allowing the oars of its ordered ships to become dry”; the message then says that sending one ship is contrary to ancient rule.

Silla’s service is presented as extending from the reigns of remote Imperial ancestors, and its current behavior is judged against that inherited obligation.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 BIDATSU. 95 / A.D. 576. / A.D. 579. / A.D. 580.; lines 5339-5404 confidence: medium

Ayakasu and the others are filled with fear and awe, enter the middle stream of the Hatsuse river, turn their faces toward Mount Mimoro, rinse their mouths, and make oath.

The Yemishi chiefs rinse their mouths in a river, face a mountain, and make a promise binding themselves and descendants.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 TENCHI. 295 / TENCHI. 207 / ENV EL / TENCHI. 299; lines 16874-17012 confidence: medium

Five Ministers, attending Imperial Prince Ohotomo, made oath in the Emperor’s presence.

Five ministers swear before the Emperor while attending Imperial Prince Ohotomo, placing the oath in an imperial-political context.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 X XIX. 15. / A:D. 678. / A.D. 679. / INCH 2); lines 19121-19282 confidence: high

“We wish to-day to unite with you in making a vow in the Court, so that after a thousand years there may be no trouble.”

The Emperor explicitly proposes making a vow in the Court so that there will be no future trouble, and the princes, Emperor, and Empress Consort swear to it.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XIX, 6. / KIMMEL. 41 / XIX. 7, / PXOIEX. 8.; lines 2356-2460 confidence: medium

King Syéng-myóng says he sent Maro and Méno to Kara to meet the Imna authorities, swear together, and thereafter concert measures for the establishment of Imna without forgetfulness morning or evening.

The king describes emissaries meeting Imna authorities and swearing together to persevere in measures for establishing Imna.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XIX. 19. / XIX. 20. / XX. 21, / XIX -22:; lines 3094-3206 confidence: medium

“The land of Imna has, from of old time, bound itself to be to our Pékché as a son or younger brother.”

Imna is described as bound to Pékché as a son or younger brother, the desired future is described as brethren, and Silla is accused of breaking faith.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XIX. 7, / PXOIEX. 8. / DIX, (0: / OLX. 510:; lines 2463-2566 confidence: high

"they swear to the gods as far as the cloud-spaces above, and down to the region within the springs below" and amend faults so that loyalty penetrates to the spirits.

The speaker urges swearing to the gods from the cloud-spaces above down to the region within the springs below, with loyalty reaching the spirits.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XIX. 7, / PXOIEX. 8. / DIX, (0: / OLX. 510:; lines 2463-2566 confidence: medium

The address to Imna recalls Kings Sokko and Kwisyu and the former Kanki entering amity like brethren; the speaker frames the relationship as father or elder brother to children or younger brothers and shared service to the Emperor.

The address grounds present action in ancestral amity, kinship language, and the duty of successors to continue predecessors' work.
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Nihongi: Chronicles of Japan from the Earliest Times to A.D. 697, Volume 2 XSKVAS2: / XXV. 3. / AD. 645. / XXV. 6.; lines 11004-11112 confidence: medium

“On him who breaks this oath, Heaven will send a curse and earth a plague, demons will slay them, and men will smite them. This is as manifest as the sun and moon.”

The oath fragment threatens the oath-breaker with curse, plague, demonic killing, and human violence; the accompanying note calls it an imprecation on rebellion.
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zoroastrian

Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1731-1840 confidence: high

The first-part headings begin with Ahuramazd's covenant, the sky, the first twelve created things, Mount Albor^, zodiac signs, stars, and the soul.

The first listed heading is Ahuramazd's covenant.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast INTRODUCTION. XXXIU / XXXIV PAHLAVI TEXTS. / INTRODUCTION. XXXV / INTRODUCTION. XXXIX; lines 1842-1945 confidence: high

The summarized material describes the original state of the two spirits, their meeting and covenant, a paraphrase of the Ahunavar formula, and production of the first creatures including time.

The summarized material includes the two spirits’ meeting and covenant.
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Pahlavi Texts, Part I: The Bundahis, Bahman Yast, and Shayast la-Shayast OBSERVATIONS. / Chapter I. / BUNDAHIS-. / CHAPTER I, 3-10.; lines 3171-3207 confidence: medium

Both spirits are limited; the finite and infinite are in Auharmazd's creation and in the covenant of both spirits; Auharmazd's creatures have everlasting sovereignty in the future existence, while Aharman's creatures perish when it occurs.

The passage explicitly refers to what is known as being in the covenant of both spirits.
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The Zend-Avesta, Part I: The Vendidad FARGARD III. 29 / FARGARD III. 3 I / IV. C- / FARGARD IV. 33; lines 6469-6575 confidence: medium

In response to the question about the number of contracts, Ahura Mazda answers that they are six; the first is the word-contract and the second begins to be named before the excerpt breaks into notes.

Ahura Mazda says contracts are six in number, beginning with the word-contract, and the note defines it as a contract made by simple word of mouth.
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The Zend-Avesta, Part I: The Vendidad FARGARD III. 29 / FARGARD III. 3 I / IV. C- / FARGARD IV. 33; lines 6469-6575 confidence: medium

The notes explain that the word-contract is made by simple word of mouth and cite Gr. Rav. 94, where Hormazd says no sin is worse than breaking one's word when Hormazd alone is witness.

A cited note describes a man breaking his word when Hormazd is the only witness and says there is no worse sin.
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The Zend-Avesta, Part I: The Vendidad FARGARD III. 3 I / IV. C- / FARGARD IV. 33 / FARGARD IV. 35; lines 6578-6678 confidence: high

Six contract levels are listed: word, hand, sheep, ox, man, and field; the field is specified as good, fruitful land in bearing.

The passage treats contracts as binding obligations whose breach creates sin and requires specified atonement.
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The Zend-Avesta, Part I: The Vendidad FARGARD IV. 4 1 / FARGARD IV. 43 / FARGARD IV. 45 / FARGARD IV. 47; lines 7132-7234 confidence: medium

The deed is knowingly lying while confronting brimstoned, golden, truth-knowing water, with an appeal to Rashnu and a lie to Mithra; notes identify it as taking a false oath and describe the oath water as containing incense, brimstone, and molten gold.

The deed involves confronting prepared water, appealing to Rashnu, and lying to Mithra in an oath context noted as a false oath.
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The Zend-Avesta, Part I: The Vendidad FARGARD XVII. 1 85 / FARGARD XVII. I 87 / FARGARD XVIII. 1 89 / FARGARD XVIII. I9I; lines 13839-13923 confidence: medium

Translator note: the Kosti is a sacred girdle, badge of the faithful, and bond with Ormazd and believers; it also compares the Brahmanical Mekhala.

The note describes the Kosti as a badge of the faithful that unites the wearer with Ormazd and fellow believers.
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The Zend-Avesta, Part I: The Vendidad IV. C- / FARGARD IV. 33 / FARGARD IV. 35 / FARGARD IV. 37; lines 6681-6769 confidence: medium

Questions about sheep-, ox-, man-, and field-contract breaches; Ahura Mazda makes Nabanazdiitas answerable for seven hundredfold through thousand-fold atonements.

The passage repeatedly treats contract-breaking as sin and assigns escalating atonement according to the contract type.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis MIHIR VAST. I 19 / MIHIR VAST. 121 / MIHIR YAST. 123 / MIHIR YAST. 125; lines 6222-6300 confidence: high

Mithra is invoked as lord of wide pastures, sleepless and ever awake, who takes the man who has not lied to him out of distress and death.

The passage distinguishes those who have not lied to Mithra, whom he rescues, from those who lie to Mithra, whom he terrifies and disables; the footnote links the language of evil spells to broken contract words.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis TIR YA5T. 107 / COS VAST. ' 113 / COS YAST. I I 7 / MIHIR VAST. I 19; lines 5933-6026 confidence: high

Mithra is described as originally the god of heavenly light; because he sees everything, he knows truth and is taken as witness of truth and preserver of oaths and good faith.

Mithra is described as witnessing truth, preserving oaths and good faith, standing for contracts with faithful and unfaithful alike, and punishing those who lie to him.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XVII. / MIHIR YA-S-T. 137 / XVIII. / MIHIR VAST. 139; lines 6901-6958 confidence: low

Mithra is called keeper, protector, and maintainer of the dwelling of those who do not lie; Verethraghna has contracted the best friendship with him; men who lied to Mithra lie smitten down on the ground.

The passage speaks of lying unto Mithra, of Mithra maintaining those who do not lie, and of contracted divine friendship with Verethraghna.
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The Zend-Avesta, Part II: The Sirozahs, Yasts, and Nyayis XXVII. / XXVIII. / MIHIR VAST. 149 / XXIX.; lines 7392-7479 confidence: medium

The passage lists graded measures: Mithra is twentyfold between friends or relations, thirtyfold between men of the same group, fortyfold between partners, fiftyfold between wife and husband, through higher measures between pupils, masters, in-laws, brothers, father and son, nations, and ten-thousandfold with the Law of Mazda.

Mithra is described in graded 'fold' measures between social relationships and nations, and as ten-thousandfold when connected with the Law of Mazda; the translator's note explicitly proposes 'contract' and 'covenant (?)' language.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments I52 THE GATHAS. / YASNA XLVIII. 153 / YASNA XLVIII. 155 / I56 THE GATHAS.; lines 8977-9023 confidence: medium

The addressed group abides by Good Mind and holy Order, holds a refuge fast, and is connected with a sacred bond to which the bounteous man belongs.

The addressed group seeks to hold a refuge fast, and the bounteous man belongs to its sacred bond.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA LVIII. 307 / YASNA LIX. 309 / YASNA LX. 3II / YASNA LXII. 313; lines 15867-15939 confidence: medium

The speakers send or peal forth against Kayadhas, Kayadhians, thieves, robbers, Zandas, sorcerers, covenant breakers, murderers of saints, persecutors of the ritual, a death-filled tyrant, and the wicked whose thoughts, words, and works are not congenial to holy ritual laws; Zarathushtra Spitama is addressed.

Covenant breakers and those who tamper with covenants are listed among the adversaries to be encountered and dislodged.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA X. 243 / YASNA XI. / YASNA XL 245 / YASNA XII. 247; lines 13044-13134 confidence: medium

The speaker drives the Daevas away, confesses as a Mazda-worshipper of Zarathustra's order, praises the Bountiful Immortals, and attributes all good things to Ahura Mazda, including the Kine, Asha, and the stars/lights.

The speaker declares religious allegiance, rejects the Daevas, chooses Piety, and vows not to harm the Kine or Mazdayasnian villages.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XI. / YASNA XL 245 / YASNA XII. 247 / YASNA XII. 249; lines 13137-13219 confidence: medium

The speaker says he belongs to the religious sanctity associated with waters, plants, the Kine of blessed gift, and Ahura Mazda, who made Kine and holy men.

The speaker declares belonging to religious sanctity, identifies as a Mazda-worshipper of Zarathustra's order, confesses the creed, and ascribes all good to Ahura Mazda.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 93 / YASNA XLIII. / YASNA XLIII. 95 / YASNA XLIII. 97; lines 6219-6311 confidence: medium

"grant me for this long life within Thy Realm" though life is "full of bitterness" for propagators.

The speaker's obedience and maintenance of Righteousness are linked to requests for divine powers, long life, Piety's gifts, Sraosha, grace, and rewards.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIII. 93 / YASNA XLIII. / YASNA XLIII. 95 / YASNA XLIII. 97; lines 6219-6311 confidence: medium

"Zarathu^tra choose the spirit"; "Order... become incarnate in our tribes"; Piety may "grant rewards for all our deeds."

The communal prayer asks that Order of life and ritual become incarnate in the tribes and be strengthened by faithful men who obey and defend it.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLIX. / YASNA XL1X. I 6 I / I 62 THE GATHAS. / YASNA XLIX. I 6; lines 9309-9402 confidence: low

The religious choice is set to save and bless through Mazda's blessed Order; the Demon-of-the-Lie is set to deal wounds to the evil judge; the speaker prays for Good Mind's leadership and abjures wicked allies.

The passage speaks of a religious choice set to save, the guarding of Faith with Good Mind's power, and the abjuring of wicked allies.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XLVI. 13 / YASNA XLVI. 135 / I36 THE GATHAS. / YASNA XLVI. I37; lines 8102-8193 confidence: high

A ruler treats no coming applicant with injury in the main rendering, lives righteously in sacred vow, duty, and every covenant, and as an uncorrupted judge discerns the wicked leader who rejects the speaker and obstructs propagators of the Faith; he is asked to declare vengeance and crush the hostile lord or kinsman.

The ruler is explicitly described as acting in sacred vow and duty and living righteously in every covenant.
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The Zend-Avesta, Part III: The Yasna, Visparad, Afrinagan, Gahs, and Miscellaneous Fragments YASNA XXXIV. 8 I / YASNA XXXIV. 83 / YASNA XXXIV. 85 / YASNA XXXIV. 87; lines 5776-5878 confidence: medium

An oppressor of holy vows is compared to a stronger one oppressing a weaker one; Good Mind is far from those not aligned with Righteous Order.

The passage mentions holy vows, regulations, desired praise or offering, ordinance, and blessed rewards connected to Mazda.
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native american great lakes

Chippewa Music BUKEAU OF AMERICAN ETHNOLOGY / RUREAU OF AMERICAN ETHNOLOGY / BUREAU OF AMEEICAN ETHNOLOGY / DBN.SMOUKJ CHIPPEWA MUSIC II 165; lines 14888-14981 confidence: medium

White Feather says Manido commanded the meeting, gave the happy time for peace, and that they will use a pipe, smoke, shake hands, and enjoy themselves in Manido's sight.

White Feather frames the meeting as commanded by Manido and intended for peace, pipe use, smoking, handshaking, and shared enjoyment in Manido's sight.
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Chippewa Music BUKEAU OF AMERICAN ETHNOLOGY / RUREAU OF AMERICAN ETHNOLOGY / BUREAU OF AMEEICAN ETHNOLOGY / DBN.SMOUKJ CHIPPEWA MUSIC II 165; lines 14983-14998 confidence: medium

Wis'kino gives a welcome speech, thanks Ki'jie Manido' that former enemies join in peace, says differences are left behind as they shake hands, and says Ki'jie Manido' has seen the handshake.

The speaker frames former enemies joining in peace, leaving differences behind, and shaking hands as something Ki'jie Manido' has seen.
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Chippewa Music BUREAU OF AMEBICAN ETHNOLOGY / DEXSMOKE / FRONT BACK / SCALPS ATTACHED TO HOOP; lines 12209-12335 confidence: medium

The passage describes periods of peace between Chippewa and Sioux; a tribe desiring peace sent messengers requesting cessation of hostilities, and if the Chippewa agreed, the Sioux camped nearby with families while both tribes prepared for formal proceedings.

The passage describes a tribe desiring peace sending messengers to request cessation of hostilities, a favorable reply, nearby camping with families, and preparations by both tribes for formal proceedings.
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Chippewa Music BUREAU OF AMEBICAN ETHNOLOGY / DEXSMOKE / FRONT BACK / SCALPS ATTACHED TO HOOP; lines 12338-12481 confidence: high

The tribe asking for peace sends a pipe bearer who offers the pipe stem to opposing leaders, each of whom puffs the pipe; the other tribe then sends a pipe bearer in the same manner.

The passage explicitly describes the formation of a peace pact through reciprocal peace-pipe offerings, pipe smoking by opposing leaders, followed by handshakes and hospitality.
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Chippewa Music DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / BUEEAU OF AMERICAN ETHNOLOGY / MEC'KAWIGA'BAU / BUKEAU OF AMERICAN ETHNOLOGY; lines 14006-14135 confidence: medium

At the presentation of the drum, tribes dance together for four days; on the fourth day a Dog Feast may be held to further cement peace bonds.

The passage links the presentation of the drum with tribes dancing together for four days, a possible Dog Feast to cement peace bonds, and a song titled Song of Giving Away the Drum.
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Chippewa Music DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / BUEEAU OF AMERICAN ETHNOLOGY / MEC'KAWIGA'BAU / BUKEAU OF AMERICAN ETHNOLOGY; lines 14006-14135 confidence: medium

At the presentation of the drum, tribes dance together for four days; on the fourth day a Dog Feast may be held to further cement peace bonds.

The Dog Feast may be held on the fourth day for further cementing the peace bonds, and the passage notes it can also occur outside a Drum-presentation context.
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Chippewa Music RHYTHM OF FIRST MEASURE / CHANGE OF TIME / BUREAU OP AMEEICAN ETHNOLOGY / DRUM-PRESENTATION CEREMONY; lines 13538-13621 confidence: medium

The drum and its ceremonies are highly venerated; the drum religion is contrasted with Mide', is concerned with peace between former enemies, requires certain songs and prescribed dancing, and is said by Chippewa to have come from the Sioux.

The drum religion is described as centrally concerned with peace between peoples formerly at enmity, and permanent peace is believed to have followed an earlier drum presentation.
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Chippewa Music RHYTHM OF FIRST MEASURE / CHANGE OF TIME / BUREAU OP AMEEICAN ETHNOLOGY / DRUM-PRESENTATION CEREMONY; lines 13623-13709 confidence: high

The voice belongs to a manido' appearing as a white man; he gives directions for the drum, teaches the songs, says the drum will make the Sioux friends with enemies, allows women to sing but only men to dance, and requires two men in return for the drum.

The manido' gives the woman instructions for making the drum, teaches its songs, and says it will enable the Sioux to make friends with all enemies.
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Chippewa Music II DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / MEC'KAWIGA'BAU / VOICK J: 88 / CHIPPEWA MUSIC-; lines 12215-12296 confidence: medium

The Chippewa plant their flags; White Feather advances with the chief drum's pipe bearer and says Manido commanded the meeting and gave it for peace, pipe smoking, handshaking, and enjoyment before Manido.

White Feather states that Manido commanded the meeting and gave the occasion so the groups might be at peace, followed by pipe smoking and handshakes before Manido.
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Chippewa Music II DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / MEC'KAWIGA'BAU / VOICK J: 88 / CHIPPEWA MUSIC-; lines 12298-12332 confidence: medium

Wis'kino makes a welcome speech in Chippewa to the Chippewa, thanks Ki^jie^ Manido^ that they join in peace where they were once at war, and says they leave differences behind as they shake hands.

The speech states that former war is replaced by peace, that differences are left behind through handshaking, and that Ki^jie^ Manido^ has seen the handshake and the ceremony.
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Chippewa Music II FIRST PROGRESSIONS / PART OF MEASURE ON WHICH SONG BEGINS / RHYTHM OF FIRST MEASURE / CHANGE OF TIME; lines 11012-11081 confidence: high

The Sioux are said to have given the Chippewa a large drum, drum songs, and its origin tradition; peace resulted, and the Chippewa later made and gave away similar drums with songs. A drum giver customarily relates an individual dream to strengthen the bond with the recipient.

The Sioux are said to have given the Chippewa a large drum and songs, with permanent peace between the two tribes believed to result from the presentation.
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Chippewa Music II RHYTHM OF FIRST MEASURE / CHANGE OF TIME / DRUM AND STAKES USED IN DRUM-PRESENTATION CEREMONY / MEC'KAWIGA'BAU; lines 11294-11487 confidence: medium

Two messengers smoke pipes with two Menominee who are to receive the drums; they say they will return with their people after a certain number of days and smoke the pipes again, with the time allowing for return and journey.

The messengers and drum recipients smoke pipes, and a Dog Feast may be held on the fourth day of joint dancing to further cement the peace bond.
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Chippewa Music II SCALPS ATTACHED TO HOOP / BUREAU OF AMERICAN ETHXOLOOY / WORD.S ' / CHIPPEWA MUSIC; lines 9822-9992 confidence: high

The tribe asking for peace sends a pipe bearer, who offers the pipe stem to opposing leaders; each puffs the pipe, and the other tribe then sends its pipe bearer in the same manner.

The passage explicitly describes a peace pact formed through controlled approach, pipe offering and smoking, handshakes, hospitality, and later shared social dances.
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Social Life and Ceremonial Bundles of the Menomini Indians GAMES. / MONTHS AND SEASONS. / BURIAL CUSTOMS. / COSMOLOGY AND MEDICINE BUNDLES.; lines 5534-5615 confidence: medium

Bundles and rituals may be purchased; the object is transferred with the songs, but the dream need not pass on, and telling of the meeting between owner and supernatural donor may violate their pact.

The passage says that telling of the meeting between bundle owner and supernatural donor may violate their pact.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 1571-1668 confidence: medium

“we have come here with the pipe of peace” to seek acceptance, make friendship again, and “prevent further bloodshed.”

The pipe of peace is offered under an old rule to make friendship and prevent further bloodshed; acceptance results in the murderer and the victim’s relatives being declared brothers.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 509-617 confidence: medium

The three thunder-men eat and finish the meal; Sekatcokemau says he is pleased they came and that he plans to invite all living beings to council to learn their identities and numbers, gain assistance, and form a league.

Sekatcokemau states his intention to invite all living beings to council so they can assist him and form a league with him.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 619-745 confidence: medium

All guests arrive, sit and smoke, and hear Sekatcokemau propose changing from animal nature into Menomini human beings; the animals approve, gather families, choose residences, and become ancestors.

Animal guests are summoned to a council, approve Sekatcokemau's proposal, choose future residences, and become the ancestors of Menomini gentes.
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Social Life and Ceremonial Bundles of the Menomini Indians ILLUSTRATIONS. / INTRODUCTION. / HOME LIFE OF THE MENOMINI. / SOCIAL ORGANIZATION.; lines 619-745 confidence: high

Wolf reaches Lake Michigan at Green Bay, hesitates to swim, is addressed by water, rides a wave across, and promises partnership, shared totems, and descendants bearing the wave name; the passage links wolf and wave subgentes.

Wolf promises partnership and shared totems with Wave after being ferried; Bear promises brotherhood with Bald Eagle after receiving aid; the linked gentes are explained by traditional pacts.
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Social Life and Ceremonial Bundles of the Menomini Indians SOCIAL ORGANIZATION. / MARRIAGE CUSTOMS. / TERMS OF RELATIONSHIP. / F EMALE; lines 2114-2252 confidence: medium

Calling a man “brother” or “comrade” while asking a great favor binds the speaker, if the man accepts, to assist him later in any difficulty after the favor is fulfilled.

The passage explicitly describes a binding pact created by addressing a man as brother or comrade while asking a favor, with later reciprocal aid required.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 2744-2839 confidence: high

After fasting no longer than ten days, the supplicant is approached by a being who speaks, promises lifelong aid and patronage, requires sacrifices from time to time, and requires a token of the meeting to be kept on the person.

The dream being promises lifelong aid and patronage while requiring periodic sacrifices and a personal token; the typical dream adds prayer and tobacco offerings.
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Social Life and Ceremonial Bundles of the Menomini Indians TERMS OF RELATIONSHIP. / F EMALE / CHILDREN, BIRTH AND NAMING CUSTOMS. / DREAM FASTING OF YOUTHS AND MAIDENS.; lines 3025-3123 confidence: high

Wapeka is instructed to make a shield, fur headdress, woven sash, and breechclout, with long life, clairvoyance, and weapon protection promised; he must sacrifice annually to the sun, kill a bear, and employ a warrior servant.

Wapeka receives powers and protection in connection with obligations to the sun, while the thunderbird staff is tied to tobacco and food sacrifice and prayers.
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georgian

Georgian Folk Tales THE PRINCE / THE SHEPHERD AND THE CHILD OF FORTUNE / THE TWO THIEVES / THE FOX AND THE KING'S SON; lines 3272-3374 confidence: high

The fox asks to be buried in a fowl-house and tests the promise by feigning death. The prince orders the body thrown into the earth; the fox rebukes and curses him, and after the fox dies the curse destroys them all except the wolf, bear, and eagle.

The prince promises to bury the fox in a fowl-house, fails the fox's test, and the fox's curse later destroys the prince's group.
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The Man in the Panther's Skin INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII / XXVIT; lines 9596-9761 confidence: medium

Avt'handil's message says: "I am a stranger, lonely, far removed from my home, sworn brother to Tariel, sent to you." The slave reports seeing one like a sun and says he is Tariel's brother.

Avt'handil identifies himself as Tariel's sworn brother, and P'hridon reacts emotionally to Tariel's name before meeting him.
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The Man in the Panther's Skin MINERALS, GEMS, ETC. / ASTRONOMY. / RELIGION, ETC. / ISLAM.; lines 16811-16996 confidence: low

“Koran ... oath”; “Mahmad, Bagdad merchants, followers of, drink no wine”; “Mecca”; “Mosque”.

The Islam section associates the Koran with oath, and the ethics section separately indexes oaths.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 2218-2385 confidence: medium

The maiden swears that if she weds any husband other than Avt’handil, even the sun incarnate, she may be cut off from Paradise, swallowed by Hell, and slain by love.

The maiden swears not to wed anyone but Avt’handil, invokes Paradise and Hell, and the pair make and confirm an oath together.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 3737-3905 confidence: medium

“Whatever man takes to himself a brother—ay, or a sister—must have no care of death and trouble for their sake.”

Tariel states that whoever takes a brother or sister to himself must not care for death and trouble on that person's behalf.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 4592-4755 confidence: high

The beloved explains her earlier reserve, says she belongs to the narrator by promises and oaths, tells him to attack the Khatavians, asks God to grant victory, requests his undivided heart, and receives his pledge that he will be hers until death.

The lovers exchange hearts, make firm promises, invoke God, and swear upon the book of oaths.
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The Man in the Panther's Skin XLIV. / XLVI. / XLVII. / INTRODUCTORY QUATRAINS; lines 4592-4755 confidence: medium

In the morning the narrator mounts, has trumpet and bugle sounded, leads soldiers toward Khataet'hi, crosses India's boundaries, and meets a man from Ramaz with a conciliatory message.

Ramaz sends gifts and asks to be placed on oath, offering people, children, possessions, castles, and cities in exchange for being spared devastation.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 5572-5727 confidence: high

The woman calls the speaker false and treacherous, says he consented to Khvarazmsha being brought to wed her, accuses him of breaking his oath, threatens that he shall no longer dwell in India, and the knight weeps after recounting her words.

The woman accuses the speaker of breaking his oath, and he answers by raising the open Koran and invoking Heaven and God to punish him if he lies or has broken his vow.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6577-6738 confidence: medium

Avt’handil refuses to part from Tariel, says Tariel’s death will not comfort the beloved, uses a physician analogy for counsel, and asks for mutual oaths not to abandon one another.

Avt’handil asks Tariel that they not abandon one another and proposes mutual oaths.
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The Man in the Panther's Skin XLVI. / XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE; lines 6740-6792 confidence: high

A speaker asks the addressee to promise not to go, swears not to forsake him, promises to return, and refers to the woman for whom the addressee dies.

The passage repeatedly emphasizes oath, swearing, not forsaking, and mutual love between the friends.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 7309-7472 confidence: medium

Avt'handil recounts swearing a fearful oath to return to the dark-hearted knight and seek light for him; he says he cannot break the vow or abandon him.

Avt'handil recounts a fearful oath to come again to Tariel and states that he cannot break the vow.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 8367-8529 confidence: high

The knight is pained as if struck by a lance and complains to Asmat'h that the absent figure broke an oath or promise and forgot him.

The knight complains that the absent sworn brother broke an oath or promise, while Asmat'h reports that the absent lord vowed not to break it and would wait.
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The Man in the Panther's Skin XLVII. / INTRODUCTORY QUATRAINS / LETTER OF TARIEL TO THE KING OF THE / XVIII; lines 9043-9208 confidence: medium

The passage states that agreeable conversation can somewhat quench great burning sorrow; that night the two heroes converse, reveal their woes, and at dawn again hear the oath formerly sworn.

The companions recall a former oath; Tariel says God is surety for the debt and tells Avt'handil to go back to the place where his sun is.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 13523-13692 confidence: high

P’hridon says he is ready for service; “two suns and a moon were united there”; they set out and depart.

The central heroes are described as sworn brothers; P’hridon declares service, the party sets out, and the three sworn brothers cross the sea together.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14054-14227 confidence: high

The three sworn brothers cross the seas together, again confirm their earlier word, and travel with singing, laughter, and shining lips and teeth.

The three sworn brothers cross the sea together and again confirm by word what they had formerly affirmed.
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The Man in the Panther's Skin XXXVI / XXXVIT / XXXVIII / XXXIX; lines 14415-14497 confidence: medium

Tariel tells P'hridon that his heart is closer than a brother's; he recalls Avt'handil's self-sacrifice, says Avt'handil quenched his furnace, and asks how he may repay him.

Tariel says Avt'handil sacrificed himself for him and vows to repay that service, even refusing to enjoy his own marriage unless Avt'handil is united to his wife.
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native american northeast woodlands

Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 28922-29018 confidence: high

In another dream the Corn Maiden tells the old woman that human beings must not waste corn and must honor and care for her, or she will depart and take corn and other seed away.

The Corn Maiden says human beings must not waste corn and must honor and care for her; otherwise she will depart and take corn and other seed away.
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Seneca Fiction, Legends, and Myths BBWITT, / SSSSA LEGENDS 621 / BBWITTJ / HBWITT,; lines 29356-29460 confidence: high

A new tale begins: peoples divide hunting grounds and game at a public assembly, agree to respect boundary marks, forbid hunting across boundaries, and establish extermination or recompense for trespass.

The peoples divide lands and game, solemnly agree to respect boundary marks, and establish a penalty or recompense process for trespass.
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Seneca Fiction, Legends, and Myths BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ / BIWITTJ; lines 31347-31451 confidence: medium

The entire community may travel together; when the party halts, the leader places a painted rod across the path, and no one may pass over or around it until it is removed, or misfortune will befall the party.

A painted rod marks a boundary during halts; passing over or around it is forbidden and is followed by accidents, sickness, and death when the rule is broken.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 18774-18849 confidence: high

The Seneca chief says they have come through the forest because it is time to stop mutual killing; he offers wampum as proof or credentials if the Cherokee are willing to be friendly.

The Seneca present wampum as proof or credentials for ending warfare; the Cherokee accept it and the white wampum is described as hanging between the groups.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 18774-18849 confidence: high

The next day the Cherokee accept the wampum, agree to friendship, and say weapons of war will be buried; the Seneca chief responds that the white wampum shall hang between them as a man-long belt.

The Cherokee accept peace and say weapons of war will be buried so no one can reach them again.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 18774-18849 confidence: medium

The Cherokee tell their people that anyone who wishes may choose relatives from among the Seneca to be adopted.

After accepting peace, the Cherokee invite their people to choose relatives among the Seneca for adoption.
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Seneca Fiction, Legends, and Myths HBWITT / HSWITTJ / BBWITTJ / TRADITIONS; lines 19133-19238 confidence: high

Villagers prepare arrows against an enormous S'hagodiyoweqgowa, but he says arrows cannot kill him, asks for tobacco, receives contributions, and promises not to trouble them if a harvest portion is set aside.

The enormous S'hagodiyoweqgowa requests voluntary tobacco contributions and promises not to trouble the people if they set aside part of each tobacco harvest for him.
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Seneca Fiction, Legends, and Myths HBWITT, / BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ; lines 30955-31054 confidence: medium

The chief says they must "bury deep in the ground" the scalping-knife, war bow and arrow, and battle-ax, leaving them "out of sight and reach."

The chief frames peace as requiring the scalping-knife, war bow and arrow, and battle-ax to be buried deep, cast away, and put outside the world.
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Seneca Fiction, Legends, and Myths HBWITT, / BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ; lines 31057-31147 confidence: medium

“Let us stop this slaughter”; the weapons are to be buried “deep in the earth.”

The spokesman proposes that the peoples settle their differences, stop slaughter, and bury war implements deep in the earth.
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Seneca Fiction, Legends, and Myths HBWITT, / BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ; lines 31150-31239 confidence: medium

The chief proposes a joint council at the river halfway between the countries, with camps on opposite banks, all people present, and arrival after ten nights.

The accepted plan creates a formal meeting between chiefs and peoples at a river halfway between the two lands, with camps on opposite banks and a specified time for arrival.
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Seneca Fiction, Legends, and Myths HBWITT, / BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ; lines 31242-31344 confidence: high

A chief says the peoples are alike, have shed one another's blood, and should bury the scalping-knife, war bow and arrows, and battle-ax deep in the ground.

The chiefs explicitly agree to end troubles and establish a compact of peace intended to prevent future violence.
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Seneca Fiction, Legends, and Myths HBWITT, / BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ; lines 31242-31344 confidence: high

A chief says the peoples are alike, have shed one another's blood, and should bury the scalping-knife, war bow and arrows, and battle-ax deep in the ground.

The peace is enacted through repeated statements that killing implements will be buried deep in the earth and put out of the world.
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Seneca Fiction, Legends, and Myths HBWITT, / BXWITI'J / S2K?S1 LEGENDS 683 / BKWITTJ; lines 31242-31344 confidence: medium

The chiefs give thanks for the peace compact and describe preparing a broad, level, peaceful country where all take one another by the arm and dance.

After agreement, the people prepare a symbolical field of peace, take one another by the arm, and dance all night to express joy and hope for continuing peace.
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Seneca Fiction, Legends, and Myths PHONETIC KEY / MATERIAL COLLECTED BY JEREMIAH CURTIN / FICTION / BBWITT; lines 3797-3892 confidence: medium

A giant snake chief emerges from the ground and says the snakes will go home if humans never call a man Djisdaah and do not maltreat his people; the chief agrees.

The giant snake chief says the snakes will leave if humans agree, for as long as the world stands, not to call any man Djisdaah and not to maltreat snakes.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 223-308 confidence: low

The Seneca's political history is said to be largely that of the Iroquois League; tribes sometimes acted independently but retained bonds to the federal government, whose founders allowed considerable autonomy.

The passage describes tribes bound within the League's federal government while retaining autonomy, and it also describes treaties, compacts, armistices, and ratified peace.
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Seneca Fiction, Legends, and Myths Seneca Fiction, Legends, and Myths / SENECA FICTION, LEGENDS, AND MYTHS / INTRODUCTION; lines 65-141 confidence: low

The passage says the Seneca supported abolishing murder and war, suppressing cannibalism, and establishing League principles, while a large division initially did not follow the main body but was later admitted with privileges.

The passage says the Seneca supported abolishing murder and war, suppressing cannibalism, and establishing the principles of the League of the Iroquois.
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finnish karelian

Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 865-958 confidence: medium

Hungarian deeds from 1616-1660 mention vineyard-sale contracts ending with both parties emptying a customary wine cup called Ukkon's cup; the passage identifies Finnish Ukko as the chief God and compares the names.

The deeds describe contract parties emptying a customary cup of wine called Ukkon's cup, and the passage identifies Ukko as the Finnish chief God.
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Kalevala: The Epic Poem of Finland DR. J.D. BUCK, / AN ENCOURAGING AND UNSELFISH FRIEND, AND TO HIS AFFECTIONATE FAMILY, / THESE PAGES ARE GRATEFULLY INSCRIBED. / PREFACE; lines 865-958 confidence: medium

Hungarian deeds from 1616-1660 contain vineyard-sale contracts ending with both parties emptying a customary cup of wine called Ukkon's cup; the passage identifies Ukko as the chief God in Finnish mythology.

Hungarian deeds are described as ending contracts with both parties emptying a cup of wine called Ukkon's cup, while Ukko is identified as the chief God in Finnish mythology.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 16143-16329 confidence: medium

The mother names a distant ocean island where he may live safely, requires him to swear not to fight for sixty summers, and Lemminkainen swears while recalling his battle scars.

Access to refuge is conditioned on an oath, described as strong as heaven, that he will not join war or deadly combat for sixty summers.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 confidence: medium

Frost, son of Winter, sees a magic bird of evil, asks Ahti for mercy, proposes mutual non-harm, and lists penalties if he brings freezing cold again.

Frost proposes that he and Ahti should not harm one another and names punishments for himself if he violates the agreement by bringing freezing cold.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17230-17414 confidence: high

Frost, son of Winter, sees the magic bird of evil, asks Ahti for mercy, proposes mutual non-harm, and names fiery furnace, Ilmarinen’s anvil, and banishment as punishments if he brings freezing cold.

Frost proposes that neither he nor Ahti harm the other and specifies punishments for Frost if he brings freezing cold.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 17994-18184 confidence: high

The speaker addresses Otso, the woodland bear, and proposes a lasting treaty: the bear will not kill or eat the cattle, and the speaker will not send hunters against the bear or his kindred in summer.

The speaker explicitly proposes a lasting treaty and vow with Otso: he will not kill the cattle, and the speaker will not send hunters against him or his kindred.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18186-18359 confidence: high

The speaker proposes an honorable lasting treaty: both may enjoy the woods, but their foods must remain distinct; any contests should occur in winter.

The passage explicitly proposes a lasting treaty with Otso: shared woods, separate foods, and consequences if the bear comes among the cattle.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 18186-18359 confidence: high

The speaker recalls pledges at the river of Tuoni; Otso may approach the cow-bell land in summer but is forbidden evil action and is told to feed on trees, fungus, ant-hills, roots, and honey rather than the herd’s grass.

The passage explicitly calls for an honorable, lasting treaty with Otso, allowing shared woods but separate foods and setting consequences for violation.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23211-23370 confidence: medium

Otso grows and flourishes with a broad mouth, forehead, nose, and fur, but his claws and teeth are not yet properly fashioned; Mielikki considers giving them if he will not abuse the favor.

Otso receives dangerous capacities only after swearing before Mielikki and Ukko not to harm the worthy or do evil.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 23211-23370 confidence: medium

Otso grows and flourishes but lacks well-fashioned claws and teeth; Mielikki says she would give them if he would not abuse the favor.

Otso receives teeth and claws only after swearing a sacred promise not to harm or do evil before Mielikki and Ukko.
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Kalevala: The Epic Poem of Finland JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM / BOOK II; lines 24128-24317 confidence: medium

Wainamoinen proposes consulting Fates and oracles, cuts three alder chips, lays them in magic order, invokes Ukko, asks the alder to speak truthfully, and threatens false signs with Manala and nether fires.

Wainamoinen forms a sacred compact with the magic alder, demanding truthful measures and threatening punishment for false signs.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 10267-10454 confidence: medium

Ilmarinen tells the maiden he forged the Sampo and that she swore by the forge, anvil, tongs, hammer, the Almighty, and Ukko to be his bride.

Ilmarinen recalls that he forged the Sampo for the maiden and that she swore by smithing tools and Ukko to become his bride.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 4842-5023 confidence: high

Ilmarinen dips iron into water mixed with poisons, thinking it is honey; steel is formed, and hardened iron grows angry, breaks its vow, cuts brother and kindred, and causes blood to flow. The passage names this the origin of iron and blue steel.

Iron is said to have taken an oath by forge objects and then broken its vows, becoming a harmful agent.
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Kalevala: The Epic Poem of Finland PREFACE / JOHN MARTIN CRAWFORD. / THE KALEVALA. / PROEM; lines 5992-6167 confidence: medium

Kyllikki asks Ahti, son of Lempo, whether he will take her as a faithful life-companion, protect her, be a faithful husband, and swear not to go to battle when he wants gold or silver.

After the abduction and Kyllikki's pleas, the pair make reciprocal vows: he not to go to war for gold and she not to attend dances, with Ukko as witness.
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confucian

The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius BEARING OF THE SUPERIOR AND THE / MEAN MAN . / BOOK XIV. HSIEN WAN / NOT ALWAYS BE SPOKEN: A LESSON; lines 11423-11547 confidence: medium

"in the view of gain, thinks of righteousness; ... in the view of danger is prepared to give up his life; and ... does not forget an old agreement"

The present-day complete man thinks of righteousness when gain appears, is ready to give life in danger, and does not forget an old agreement, glossed as an agreement or covenant.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius / BOOK I. HSIO R; lines 581-756 confidence: medium

The philosopher Yu says that right agreements make speech good, proper respect keeps shame and disgrace far off, and proper intimate associates can become guides and masters.

The passage states that agreements made according to what is right can make spoken commitments good.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCJUS / TTIE WORKS OF MENCIUS / S THE WORKS OF MEXCIUS 903 / THE WORKS OF MENCTUS; lines 43820-44007 confidence: high

Duke Hwan is named the most powerful chief; at K'wei-k'ew he bound a victim and placed writing on it. Commentary describes the covenant custom of slaughter over a pit, blood collection, reading articles before sun and moon spirits, smearing mouths with blood, and burying victim and agreement.

The K'wei-k'ew assembly uses a bound victim and writing; the commentary describes the broader rite of slaughter, blood collection, mouth-smearing, reading agreement articles, and burial of victim and agreement.
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The Four Books: Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius THE WORKS OF MENCJUS / TTIE WORKS OF MENCIUS / S THE WORKS OF MEXCIUS 903 / THE WORKS OF MENCTUS; lines 44010-44074 confidence: high

The passage opens with blood and states that the first injunction in the agreement forbids unfilial conduct, changing the appointed heir, and exalting a concubine to wife.

The passage presents a blood-associated agreement, a list of binding injunctions, and a pledge by the united parties to maintain amicable relations.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLII. Hsianc Yin A106 f. / Book XLIV. YEN f. / Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH.; lines 3142-3272 confidence: medium

While parents are alive, a son will not promise a friend to die with or for him and will not have wealth called his own; the note mentions Chinese examples and the covenant of the three heroes in the Romance of the Three Kingdoms.

While his parents are alive, a son is forbidden to promise a friend to die with or for him; the translator's note mentions Chinese examples and a Three Kingdoms covenant.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V.; lines 4063-4198 confidence: medium

Rules distinguish fighting, war, and peace chariots; a recorder carries writing implements; subordinates carry recorded words of former covenants and other documents.

The recorder's subordinates are said to carry recorded words of former covenants and other documents.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Book XLV. Purine Tf. / Book XLVI. SAnc FO SZE AIH. / Part IV. / Part V.; lines 4878-5026 confidence: high

The passage distinguishes meeting, assembly, friendly inquiry, solemn declaration, and covenant; a covenant is named when a victim is used.

The passage explicitly defines a covenant as a binding to mutual faith in which a victim is used.
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The Li Ki, Books I-X (The Sacred Books of China: The Texts of Confucianism, Part III; Sacred Books of the East, Vol. 27) Part V. / BOOK Il. THE THAN KUNG. / SECT. I. PT. II, THE THAN KUNG. IAI / SECT. II. PT. II. THE THAN KUNG. IOI; lines 8187-8330 confidence: medium

Duke Ai seeks Kâu Fang’s counsel; Kâu Fang replies that public mourning, reverence, trust, and bonds depend on righteousness, self-consecration, good faith, sincerity, and guilelessness rather than outward monuments, altars, proclamations, or covenants alone.

Kâu Fang’s reply states that ruins, graves, altars, temples, proclamations, and covenants do not secure mourning, reverence, trust, or bonds without moral qualities of the heart.
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The Li Ki, Books XI-XLVI (The Sacred Books of China: The Texts of Confucianism, Part IV; Sacred Books of the East, Vol. 28) BOOK XXXIX. TA HSIO / THE GREAT LEARNING? / BOOK XL. KWAN ? / BOOK XLI. HWAN I; lines 16785-16921 confidence: medium

Marriage is described as a bond between two families of different surnames, securing ancestral temple service and family-line continuation; superior men value it.

The passage uses the language of bond and pledge and describes shared food, same-melon cups, and mutual pledging in a single cup.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book I. The Tribute of Yij. / PART III. / PART III. / Book II. The Speech at Kan.; lines 3854-3931 confidence: medium

The king orders archers on the left, spearmen on the right, and charioteers managing horses to perform their assigned duties or be guilty of disregarding his orders.

The king binds military roles to obedience, promising reward before ancestral spirits and death before the land-spirit altar for disobedience.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book XI. The Timber of the Rottlera. / Book XIII. The Announcement concerning Lo. / BOOK XIII. THE ANNOUNCEMENT CONCERNING LO. IQI / Book XIV. The Numerous Officers.; lines 8613-8661 confidence: medium

The king says the officers still have grounds, duties, and dwellings; if they reverently obey, Heaven will favour and compassionate them, but if not, they will lose lands and suffer Heaven's inflictions.

The king states that reverent obedience will bring Heaven's favour and compassion, while disobedience will bring loss of lands and Heaven's inflictions.
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The Sacred Books of China: The Texts of Confucianism, Part I - The Shu King, the Religious Portions of the Shih King, the Hsiao King (Sacred Books of the East, Vol. 3) Book XVIII. The Numerous Regions. / Book XIX. The Establishment of Government. / Book XXII. The Testamentary Charge. / Book XXIV. The Charge to the Duke of Pi.; lines 10746-10835 confidence: low

The people become dark and disorderly, cease to set their hearts on good faith, and violate oaths and covenants.

The people are said to lose good faith and violate their oaths and covenants after oppression and disorder spread.
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korean

Corea, the Hermit Nation CHANGES AFTER THE INVASION. 153 / CHAPTEE XXL / THE ISSACHAB OP EASTERN ASIA. , / THE ISSACHAR OP EASTERN ASIA. 157; lines 5960-6043 confidence: high

The 1637 treaty requires renouncing Ming allegiance, giving two sons as hostages, annual tribute embassies, and a Border Gate market; covenants are ratified by confession, "kowtow," worship before Heaven, an altar, and a memorial stone.

The treaty's obligations are called covenants and are ratified by confession, kowtow, joint worship before Heaven, and an altar erected to Heaven's honor.
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Corea, the Hermit Nation CHAPTEE IX. / KORAI, OR UNITED COEEA. / KORAI, OR UNITED COREA. 65 / KORAI, OR UNITED COEEA. 67; lines 2627-2710 confidence: medium

Koraians made an alliance "as solid as iron and stone" with the Nujun or Mnchi and, with their aid, drove back Kitan invaders.

Korai and Nujun make an alliance described as solid as iron and stone, motivated by common fear of the Kitans and followed by joint defense.
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Corea, the Hermit Nation CHAPTER XXV. / POLITICAL PARTIES. / POLITICAL PARTIES. 225 / POLITICAL PARTIES. 227; lines 8448-8487 confidence: medium

A noble who loses caste, honors, or life in intrigue with an enemy hands down a demand for vengeance to a son or nearest relative; a coat may be given as a visible pledge not to be removed until revenge is achieved.

A coat functions as an exterior visible pledge and is never to be removed until revenge is obtained; the same vow can be passed on with the garment.
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Corea, the Hermit Nation FEUDALISM, SERFDOM, AND SOCIETY. 239 / FEUDALISM, SERFDOM, AND SOCIETY. 241 / FEUDALISM, SERFDOM, AND SOCIETY. 243 / CHAPTER XXYIII.; lines 9355-9439 confidence: medium

Wedding feast; hon-se-chi certifies wedlock and is signed by both parties; a woman unable to write traces her hand as a mark; groom may make four prostrations and give a written oath of constancy.

Wedlock is certified by a document, marked or signed by both parties, and may be accompanied by prostrations and a written oath of constancy.
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Corea, the Hermit Nation FEUDALISM, SERFDOM, AND SOCIETY. 239 / FEUDALISM, SERFDOM, AND SOCIETY. 241 / FEUDALISM, SERFDOM, AND SOCIETY. 243 / CHAPTER XXYIII.; lines 9355-9439 confidence: medium

The young man says both young women belong to him: the niece is lawful wife by legal salute, and the daughter is concubine because the noble introduced her into the marriage chamber; the noble has no answer and both women are conducted to the husband's house.

The groom claims the niece is lawful wife because she made the legal salute and the daughter is concubine because she was introduced into the marriage chamber.
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Corea, the Hermit Nation THE PORTS OPENED TO JAPANESE COMMERCE. :425 / THE PORTS OPENED. TO JAPANESE COMMERCE. 427 / THE PORTS OPENED TO JAPANESE COMMERCE. 429 / COBBA.; lines 16792-16831 confidence: medium

Kwo-in-ken, adviser to the Chinese Minister to Japan, composes "Policy for Corea"; it affects the court of Seoul, depicts Russia as dangerous, and describes China as Korea's natural ally whose union should be "as close as lips and teeth."

The passage repeatedly frames alliances and treaties with China, Japan, and the United States as means of safety or protection against Russia.
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Corea, the Hermit Nation THE SECOND INVASION. 135 / CHAPTER XIX. / THE SIEGE OF URU-SAN CASTLE. / THE SIEGE OF URU-SAN CASTLE. 139; lines 5261-5344 confidence: medium

As food grows scarce and danger increases, Asano sends to Kato for help. A messenger arrives after two days; Kato, bound by an oath to Asano's father, enters the castle with seventy companions in seven boats.

Kato had sworn to Asano's father to help him in every strait and responds by entering the castle with seventy companions in seven boats.
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Corea, the Hermit Nation THE SECOND INVASION. 135 / CHAPTER XIX. / THE SIEGE OF URU-SAN CASTLE. / THE SIEGE OF URU-SAN CASTLE. 139; lines 5346-5425 confidence: medium

Okomoto, a Japan-born commander in the Chinese army, learned of a plan to lure Japanese leaders out without horses or weapons to swear before Heaven at an altar, then capture them; he entered the citadel by night and warned them.

The proposed terms require Japanese leaders to leave weapons and horses, swear before Heaven at an altar to keep peace, and then be surrounded and captured.
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Korean Folk Tales - Imps, Ghosts and Fairies TA-HONG / TA-HONG / TA-HONG / TA-HONG; lines 6665-6728 confidence: high

Ta-hong says, in part, "Let us make a compact never to be broken," asks him not to think of her until he wins honours, says she can hide safely, and promises they will meet on that day.

Ta-hong explicitly asks the narrator to make a compact never to be broken, and the two clasp hands before parting.
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Korean Folk Tales - Imps, Ghosts and Fairies TA-HONG / TA-HONG / TA-HONG / TA-HONG; lines 6731-6797 confidence: medium

Ta-hong says the meeting is within "the three days of your public celebration" and "according to the agreement by which we parted."

Ta-hong says she pledged a hundred years of troth to a young master and intended to meet him again only after he won honors; she also cites the earlier agreement at reunion.
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Korean Tales HYUNG BO AND NAHL BO. / HYUNG BO AND NAHL BO. 1 1 3 / HYUNG BO AND NAHL BO. 1 1 5 / THE FAITHFUL DANCING- GIRL WIFE.; lines 3604-3735 confidence: medium

Chun Yang Ye fears he would leave, marry a nobleman’s daughter, and forget her; he answers, “I will never forsake you, or marry another. I swear it.”

When Chun Yang Ye fears being left behind and replaced by a nobleman’s daughter, Toh Ryung swears never to forsake her or marry another and promises to take her or return.
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Korean Tales OR, THE ADVENTURES OF AN ABUSED BOY. / HONG KIL TONG . / HONG KIL TONG. / HONG NIL TONG.; lines 5344-5405 confidence: medium

Music is heard; a boy rides by on a donkey playing a flute, takes the attackers' weapons, reveals himself as Kil Tong, and spares them on condition that they never try to kill another man.

Kil Tong spares the assassins only after they beg for life and accept the condition that they never try to kill another man.
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malagasy

Madagascar Before the Conquest: The Island, the Country, and the People CHAPTER VIII. / ISO MADAGASCAR BEFORE THE CONQUEST. / IS6 MADAGASCAR BEFORE THE CONQUEST. / CURIOUS WORDS AND CUSTOMS AMONG THE MALAGASY. I73; lines 7475-7486 confidence: medium

“Ny mively rano (striking water with a spear, at the time of taking an oath to the sovereign), symbol of allegiance.”

The passage describes striking water with a spear at the time of taking an oath to the sovereign and calls it a symbol of allegiance.
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Madagascar Before the Conquest: The Island, the Country, and the People MALAGASY FOLK-LORE AND POPULAR SUPERSTITIONS. / SOME ADDITIONAL FOLK-LORE. / CHAPTER X. / ORATORY, SYMBOLIC ACTIONS, AND CONUNDRUMS. I95; lines 8341-8425 confidence: medium

The section describes sententious proverbs and imaginary conversations with meaningful coined names, then notes frequent allusions to fidelity in friendship shown by brotherhood-by-blood covenants.

The commentary links friendship fidelity to brotherhood-by-blood covenants, and the poem depicts friends affirming continued attachment despite departure.
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The Great African Island: Chapters on Madagascar CHAPTER X. / CURIOUS AND NOTEWORTHY CUSTOMS AMONG THE DIFFERENT TRIBES / CHAPTEE XL / CURIOUS AND NOTEWORTHY CUSTOMS AMONG THE MALAGASY TRIBES; lines 361-381 confidence: high

"Circumcision observances — Brotherhood by blood covenant — Royal ancestor-worship among the Sakalava — Tombs and funeral rites"

The contents list explicitly includes 'Brotherhood by blood covenant.'
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The Great African Island: Chapters on Madagascar CHAPTER XI. / CIRCUMCISION FESTIVITIES. 219 / TANALA CIRCUMCISION. 221 / BLOOD COVENANT. 223; lines 10881-10967 confidence: high

The passage describes Malagasy blood-brotherhood by partaking of one another's blood, called fato-drt and glossed as “bound by blood,” found with variations in almost every tribe, making participants as brothers and of one blood.

The passage repeatedly describes persons becoming brothers or friends by sharing blood and entering a binding obligation.
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The Great African Island: Chapters on Madagascar CHAPTER XI. / CIRCUMCISION FESTIVITIES. 219 / TANALA CIRCUMCISION. 221 / BLOOD COVENANT. 223; lines 10881-10967 confidence: high

Blood is taken from the breast or side, mixed with other ingredients, stirred with a spear-point, swallowed by each contracting party, and accompanied by imprecations against covenant violators.

Imprecations or maledictions are stated against those who violate the engagement or perjure themselves.
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The Great African Island: Chapters on Madagascar CHAPTER XI. / CIRCUMCISION FESTIVITIES. 219 / TANALA CIRCUMCISION. 221 / BLOOD COVENANT. 223; lines 10881-10967 confidence: high

In Grandidier's case, the blood was not taken from the contracting parties but from an ox sacrificed for the purpose.

In Grandidier's case the blood comes from an ox sacrificed for the purpose, and in Benyowsky's account oxen are killed before oath-taking.
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The Great African Island: Chapters on Madagascar CHAPTER XI. / CIRCUMCISION FESTIVITIES. 219 / TANALA CIRCUMCISION. 221 / BLOOD COVENANT. 223; lines 10881-10967 confidence: medium

Blood is taken from the breast or side, mixed with other ingredients, stirred with a spear-point, swallowed by each contracting party, and accompanied by imprecations against covenant violators.

The covenant is enacted through mutually swallowed or sucked blood, or through a shared ritual beverage made with blood.
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The Great African Island: Chapters on Madagascar CIRCUMCISION FESTIVITIES. 219 / TANALA CIRCUMCISION. 221 / BLOOD COVENANT. 223 / THE FATO-DRA. 225; lines 10970-11062 confidence: high

Hova blood-covenant observances include gathering seven grass roots, a twisted-neck grasshopper, dung from a motherless calf, water from a drying spring, an old bone, a single gun, and a spear without a foot, placed in a rice winnower.

The passage explicitly describes observances in a blood covenant, including parties entering the covenant and witnesses invoked to observe it.
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The Great African Island: Chapters on Madagascar CIRCUMCISION FESTIVITIES. 219 / TANALA CIRCUMCISION. 221 / BLOOD COVENANT. 223 / THE FATO-DRA. 225; lines 10970-11062 confidence: high

The grass, grasshopper, dung, drying-spring water, and old bone are explained as warnings of sevenfold death, twisted necks, no descendants, drying-up lives, and scattered unburied bones if the covenant is not kept.

The objects are explained as warnings for covenant breach: death, twisted necks, loss of posterity, dried-up life, scattered bones, and violent death.
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The Great African Island: Chapters on Madagascar OA TH OF ALLEGIANCE. 185 / COURT ETIQUETTE. 187 / ROYAL PROPERTY. 189 / A ROYAL SALUTE. 191; lines 9330-9416 confidence: medium

After important paragraphs, the speaker asks whether the people agree; the assembly responds with a united shout of “Izay!”

The crowd answers formal questions with shouted assent, and representatives state fidelity and loyalty in response to the royal communication.
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The Great African Island: Chapters on Madagascar PEGU PONIES. 177 / CURIOUSLY-COXSTRUCTED BOATS. 179 / COMPULSORY SERVICE. 183 / OA TH OF ALLEGIANCE. 185; lines 9059-9147 confidence: high

At a Malagasy sovereign's accession, persons of position and distant tribal representatives take allegiance oaths at the capital; the three signs named are spearing the calf, striking water, and presenting hasina or silver coin.

The passage describes accession rites in which persons of rank and tribal representatives swear allegiance through formal signs and assent gestures.
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The Great African Island: Chapters on Madagascar VEGETABLE EXPORTS. 99 / CHAPTEE V. / ORIGIN AND DIVISIONS OF THE MALAGASY PEOPLE. / MALAYO-POLYNESIAN AFFINITIES. 103; lines 5119-5206 confidence: high

The author lists "the use of the feather-bellows found among the Malays," "ancient knowledge of iron-smelting," and "the employment of the brotherhood-by-blood covenant."

The passage explicitly lists the employment of a brotherhood-by-blood covenant among Malagasy cultural points.
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slavic

Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore INTRODUCTORY. / FOOTNOTES: / CHAPTER II. / MYTHOLOGICAL.; lines 4719-4826 confidence: medium

In “Prince Arikad,” the Queen-Mother is carried off by the Whirlwind; her youngest son climbs a hill with iron hooks, kills Vikhor, lowers rescued women by hide rope, and the brothers cut the rope and enforce an oath by eating earth.

The brothers require the ladies to swear not to betray them, and the oath is accompanied by eating earth; the narrator treats such an obligation as sacred.
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Russian Fairy Tales: A Choice Collection of Muscovite Folk-lore LI. THE HASTY WORD 370 / RUSSIAN FOLK-TALES. / CHAPTER I. / INTRODUCTORY.; lines 1418-1507 confidence: high

"there's a surety for you, the life-giving cross on the church!" The Tartar accepts and gives fifty thousand roubles.

A loan is made only after the Russian merchant names the life-giving cross as surety, and the later repayment is repeatedly tied to that surety.
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Sixty Folk-Tales from Exclusively Slavonic Sources LITTLE RUSSIAN STORIES FROM SOUTH RUSSIA 156 / GREAT RUSSIAN STORIES 164 / BULGARIAN STORIES 175 / SERBIAN STORIES 204; lines 341-358 confidence: medium

“XLI. The Sons' Oath to their Dying Father (_Ochina Zakletva_). Vuk St. Karadsich, 'Serbian National Tales,' p. 109”

The title “The Sons' Oath to their Dying Father” explicitly names an oath made in relation to a dying father.
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Sixty Folk-Tales from Exclusively Slavonic Sources LV.--THE SHE-WOLF. / LVI.--MILUTIN. / LVII.--THE FRIENDSHIP OF A VILA AND OF THE MONTHS. / LVIII.--THE FISHERMAN'S SON.; lines 9631-9709 confidence: medium

The chaplain stops the sacrament; the bride recounts an earlier deliverer and seven-year engagement, says five and a half years have passed, and says she would prefer the earlier man if he came.

The bride states that a mutual engagement required her to wait seven years for the person who delivered her; the chaplain enforces the remaining year and a half.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVI.--THE TWO BROTHERS. / XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER.; lines 8041-8068 confidence: high

Kranyatz thanks Kurent, but Kurent says the vine rescued him and tells him to thank the vine and make a covenant binding himself and his posterity under a curse to praise it and love its wine.

Kurent instructs Kranyatz to make a covenant binding himself and his posterity under a curse to praise the vine and love its wine; Kranyatz accepts, and descendants keep faith.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVII.--THE ORIGIN OF MAN. / XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN.; lines 8071-8117 confidence: high

Kurent says, "You are emperor," makes obeisance as a subject, and the good-natured man makes a covenant of adoptive brotherhood with Kurent.

After Kurent acknowledges the man, the man makes a covenant of adoptive brotherhood with him.
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Sixty Folk-Tales from Exclusively Slavonic Sources XLVIII.--GOD'S COCK. / XLIX.--KURENT THE PRESERVER. / L.--KURENT AND MAN. / LI.--THE HUNDRED-LEAVED ROSE.; lines 8174-8262 confidence: high

The rose petals comfort and sing, regrow after plucking, fall and rise like stars and moon, and are proposed by Kurent as a fair means to assign hundred-year rulership terms.

The heroes make an agreement to trust the rose's petals to assign rulership for a fixed term and reciprocal humbling or service.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER.; lines 6863-6914 confidence: high

The passage opens with an old man who has three sons and one daughter; before dying, he makes the sons swear to give their sister to the first suitor.

The dying father requires his sons to swear a promise that governs their sister’s marriage after his death.
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Sixty Folk-Tales from Exclusively Slavonic Sources XXXVIII.--THE GOLDEN APPLES AND THE NINE PEAHENS. / XXXIX.--THE LANGUAGE OF ANIMALS. / XL.--THE LAME FOX. / XLI.--THE SONS' OATH TO THEIR DYING FATHER.; lines 6916-6987 confidence: medium

After many days, the youngest brother leaves; the sister's husband gives him a large gift, says he recognized him as honorable for observing his father's sworn directions, and foretells prosperity for him and unprosperity for his brothers.

The sister's husband says the youngest brother is honorable because he insisted that his father's directions, sworn to be observed, should be carried out, and predicts prosperity for him.
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The Epic Songs of Russia EPIC SONQS OF RUSSIA. 153 / DOBRYNYA AND THE DRAGON. / IVAN THE MERCHANT'S SON AND HIS HORSE. / ILTA OP MUROM AND FALCON THE HUNTER.; lines 7037-7190 confidence: high

Ilya, Mikailo, and Dobrynya ride to the Levanid oak, swear brotherhood, name Ilya eldest and Dobrynya youngest, and agree that the first to return will await the others at the oak.

The three heroes swear brotherhood at the Levanid oak and agree that the first to return will wait there for the others.
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The Epic Songs of Russia J EPIC SONGS OF EUSSIA. 75 / EPIC SONQS OF RUSSIA. / BOLD ALTOSHA THE POPE'S SON. / THE ONE AND FORTY PILGRIMS.; lines 3356-3424 confidence: high

Kasydn proposes dispersing the host, going to Jerusalem to pray, kissing the Lord's grave, bathing in the Jordan for forgiveness, and vowing not to rob, steal, yield to woman's charms, or shed blood.

The heroes are asked to bind themselves by a great vow with explicit prohibitions and a severe penalty for violation.
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african bantu

The Ila-Speaking Peoples of Northern Rhodesia, Vol. I A DOCTOR'S OUTFIT. / PART III / CHAPTER XI / SOCIAL ORGANISATION; lines 10779-10902 confidence: low

Family, Clan, and Community are named as principal groups; Age-grades and other covenanted friendships are named as secondary groups.

The opening paragraph lists Age-grades and other covenanted friendships as secondary groups.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I A DOCTOR'S OUTFIT. / PART III / CHAPTER XI / SOCIAL ORGANISATION; lines 11186-11282 confidence: high

“The true clan is that which appears when you are in trouble” and is “not of porridge.”

The passage explicitly calls one kind of covenant among the Ba-ila the mukoa and defines true mukoa through durable mutual obligations in illness, bereavement, trouble, and death.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I A DOCTOR'S OUTFIT. / PART III / CHAPTER XI / SOCIAL ORGANISATION; lines 11186-11282 confidence: medium

A covenant friendship is “very long and unfailing”; friends are “as the fingers are united in the hand” and visit or mourn for one another.

A firm friendship can become described as an unfailing mukoa when friends hold each other and perform reciprocal care in illness and bereavement.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I PART III / CHAPTER XI / SOCIAL ORGANISATION / FATHER AND SONS.; lines 11672-11751 confidence: high

Friendship covenants, called mulongo, are esteemed; some are private or temporary covenants for exchanging wives, food, or medicines.

The passage describes mulongo friendship covenants, including arrangements for exchanging wives, food, and medicines.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I PART III / CHAPTER XI / SOCIAL ORGANISATION / FATHER AND SONS.; lines 11672-11751 confidence: high

Blood brotherhood, mulongo wa maninga, is made when each man cuts his arm, drinks the other's blood, vows not to refuse requests, and must keep the promise until death or die on account of the blood.

A binding covenant is formed when each man cuts his arm, sucks the other's blood, and vows lifelong mutual obligation under threat of death for breach.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. I SLAVERY / AN OLD SLAVE WOMAN. / CHAPTER XVII / THE REGARD FOR LIFE; lines 19250-19356 confidence: medium

Isanti is described as exempt from murder damages; a tradition says Shimunenga tricked the Banachindwe away from Mala, occupied their villages, and granted them Isanti with exemption from Iwembe and luloa.

The Isanti tradition presents Shimunenga's grant as a continuing privilege exempting the Banachindwe or inhabitants of Isanti from Iwembe and luloa.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II CH. XXII / THE DIVINITIES / OFFERINGS UPON A GRAVE. / SHIMUNENGA'S GROVE AT MALA.; lines 7399-7503 confidence: high

A neighboring embassy asks Mala for war aid using the image of cutting a thorny twig; armed warriors gather at Nakatunda, where oxen are killed to seal the compact.

Oxen are killed at Nakatunda to seal a war-aid compact and later killed and eaten by opposing parties as a declaration of peace.
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The Ila-Speaking Peoples of Northern Rhodesia, Vol. II VOL. II 2 A / CH. XXVIII / FOLK-TALES 369 / VOL. II 2 B; lines 15238-15369 confidence: high

Tortoise and Fish-eagle make a covenant of friendship; Fish-eagle has children, Tortoise has none, and Fish-eagle asks for the cunning of withdrawing the head within.

Tortoise and Fish-eagle make a covenant of friendship, but the relationship becomes marked by theft and mutual deception before Fish-eagle seeks peace.
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The Life of a South African Tribe, Vol. I (The Social Life) THE COURT AND TRIBUNAL / A. THE VILLAGE OF THE CHIEF / B. COURT PERSONAGES / C. SUNDRY COURT CUSTOMS; lines 15734-15780 confidence: medium

Under kondza, described as from a Zulu word, people wishing to become subjects approach the chief; he assigns a dwelling place, incorporates the new nandja without further ceremony, and the person binds himself to pay taxes.

The person wishing to become subject approaches the chief, receives a dwelling place, is incorporated, and binds himself to pay taxes.
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The Life of a South African Tribe, Vol. I (The Social Life) THE COURT AND TRIBUNAL / A. THE VILLAGE OF THE CHIEF / B. COURT PERSONAGES / C. SUNDRY COURT CUSTOMS; lines 15734-15780 confidence: high

Diplomatic relations are carefully conducted; neighbouring clans have counsellors for affairs, and friendly clans may make alliances and send messages or other war communications.

Friendly clans form alliances and use messages or special means to communicate war news; paired boundary traps signal whether an allied group must flee.
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celtic welsh

The Mabinogion C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN; lines 3608-3676 confidence: medium

Geraint strikes the Little King on the head, disarms him, and is asked for mercy; Geraint grants mercy on condition of alliance and future aid, and the Little King pledges faith.

After defeating the Little King, Geraint spares him on the condition that he become an ally, never fight him again, and come to his aid; the Little King pledges faith.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 1694-1778 confidence: medium

Peredur meets the wife of the Lord of the Glade, confronts a knight seeking him, declares the maiden innocent, defeats the knight, and grants mercy on condition that the knight proclaim her innocence and acknowledge defeat.

Both the defeated knight and the defeated sorceress receive mercy only after pledging or giving surety to make amends or cease harm.
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The Mabinogion INTRODUCTION / C. E. G. / THE LADY OF THE FOUNTAIN / PEREDUR THE SON OF EVRAWC; lines 2230-2296 confidence: medium

The Empress reminds Peredur of the faith he pledged when she gave him the stone and he killed the Addanc; Peredur says he remembers, and he is entertained by the Empress for fourteen years.

The Empress reminds Peredur of the faith he pledged when she gave him the stone and he killed the Addanc, and he confirms he remembers it.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6216-6305 confidence: high

Gwawl asks not to be slain in the bag; Heveydd advises hearing him; Rhiannon counsels that Gwawl satisfy suitors and minstrels and pledge not to seek revenge; Gwawl is released, sureties are named, and a covenant is pledged.

Gwawl is released after accepting terms, giving a pledge not to seek revenge, and having sureties pledged to the covenant.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 6216-6305 confidence: high

Gwawl pleads from the bag; Heveydd Hn advises hearing him; Rhiannon proposes compensation to suitors and minstrels plus a no-revenge pledge; sureties are pledged to the covenant and Gwawl's men are freed.

Rhiannon proposes that Gwawl compensate suitors and minstrels and pledge not to seek revenge; sureties are pledged to that covenant before release.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7208-7299 confidence: medium

Kicva grieves when alone with Manawyddan; he calls Heaven to witness his pure friendship and vows faith toward Pryderi and Kicva, after which she takes courage.

Manawyddan invokes Heaven as witness while promising pure friendship, faith toward Pryderi, and protection for Kicva.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7379-7482 confidence: high

The captor demands no future charm on Dyved and no vengeance against Pryderi, Rhiannon, or himself; Llwyd grants the demands, and Pryderi and Rhiannon appear before the release of the mouse.

The captor demands that no future charm be placed on Dyved and that no vengeance be taken against Pryderi, Rhiannon, or himself; Llwyd grants this.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7484-7578 confidence: high

Gwydion asks Pryderi for the animals from Annwvyn; Pryderi says a covenant with his land prevents their departure until they have produced double their number.

Pryderi's covenant prevents giving or selling the swine before they double, and Gwydion proposes an exchange as a way to release him from those words.
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The Mabinogion PEREDUR THE SON OF EVRAWC / GERAINT THE SON OF ERBIN / THE DREAM OF RHONABWY / PWYLL PRINCE OF DYVED; lines 7484-7578 confidence: high

Gwydion asks Pryderi for the animals from Annwvyn; Pryderi says a covenant with his land prevents the swine from leaving until they have doubled their number; Gwydion proposes a next-day exchange.

Pryderi cannot give or sell the swine because of a covenant, and Gwydion proposes an exchange that appears to release him from those words.
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The Mabinogion PWYLL PRINCE OF DYVED / THE DREAM OF MAXEN WLEDIG / HERE IS THE STORY OF LLUDD AND LLEVELYS / TALIESIN; lines 8703-8821 confidence: medium

Taliesin tells Elphin not to lament, says God will not violate his promise, declares 'Although I am but little, I am highly gifted,' promises to be more useful than three hundred salmon, and says there is virtue in his tongue and protection in the names of the Trinity.

Taliesin tells Elphin that remembering the names of the Trinity will prevent harm and repeatedly invokes God's promise and protection.
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ekoi

In the Shadow of the Bush CHAPTER XIV / THE SOUTH CAMEROONS 153 / THE SOUTH CAMEROONS 155 / THE SOUTH CAMEROONS 157; lines 8620-8720 confidence: high

A cleared summit space is called “Anwan Nsibidi,” glossed as “the place of cunning words”; chiefs met there to arrange a treaty not to raid one another for captives to sell at Calabar.

Chiefs meet at a named summit place to arrange a treaty binding their towns not to raid one another for captives.
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In the Shadow of the Bush FOLK-LORE 373 / FOLK-LORE 375 / FOLK-LORE 377 / FOLK-LORE 379; lines 19464-19562 confidence: high

The next tale opens with Nkui/Tortoise as a friend of Obassi Osaw; they make a rule that the survivor must kill an elephant for the other's funeral customs.

Nkui/Tortoise and Obassi Osaw make a rule that whichever dies first, the other must kill an elephant for the funeral customs.
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In the Shadow of the Bush GOVERNMENT, ETC. 317 / GOVERNMENT, ETC. / GOVERNMENT, ETC. 321 / GOVERNMENT, ETC. 323; lines 16695-16774 confidence: medium

The Head supports members in infancy, sickness, and general welfare; in return he receives service and lawful submission.

The passage describes a compact in which a Head of House provides support and welfare while members provide service and lawful submission, with legal remedy for breach.
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In the Shadow of the Bush INDEX / INDEX / INDEX / INDEX; lines 35769-35928 confidence: low

“Oath, on Kola Nuts”

The index includes an oath on kola nuts.
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In the Shadow of the Bush LIFE IN PEACE AND WAR / LIFE IN PEACE AND WAR / LIFE IN PEACE AND WAR 267 / LIFE IN PEACE AND WAR 269; lines 13991-14090 confidence: high

The woman says she will divorce and remarry if her husband does not change his life; she asks Ntabe to promise solemnly and requires mutual kola-nut eating and mixing of their blood.

The woman demands mutual kola-nut eating and mixing of both spouses' blood before accepting the man's pledge, and the man keeps the sworn faith.
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In the Shadow of the Bush OBAN TO NIAJI 93 / CHAPTER IX / S.B. H / CHAPTER X; lines 6175-6285 confidence: high

Immediately after marriage, the husband may try to have his wife swear with him before Njomm Ekatt, the Foot Juju, said to keep wives faithful to husbands.

Immediately after marriage, the couple may swear before Njomm Ekatt or Njomm Aiyung, with described supernatural consequences for breaking the fidelity oath.
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In the Shadow of the Bush OBAN TO NIAJI 93 / CHAPTER IX / S.B. H / CHAPTER X; lines 6175-6285 confidence: medium

The newly wedded pair use river-bed mud, eggs, Mfu leaves, and fresh water; the woman holds eggs while the man pours water, leaves and eggs are placed on the ground, the husband advances his left foot and crushes leaves in water, the woman mixes in mud, and each spouse marks the other's forehead.

In the Foot Juju rite, the spouses use mud, leaves, eggs, and water, then mark one another's foreheads with the prepared liquid.
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In the Shadow of the Bush OBAN TO NIAJI 93 / CHAPTER IX / S.B. H / CHAPTER X; lines 6175-6285 confidence: high

Another fidelity method is to swear before Njomm Aiyung, the Blood Juju; each contracting party sucks a little blood from the other's wrist, described as in an ancient marriage rite.

In the Blood Juju rite, each spouse sucks blood from the other's wrist, and oath-breaking is believed to cause death through the husband's blood inside the woman.
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In the Shadow of the Bush OJJE OR WITCHCRAFT 195 / OJJE OR WITCHCRAFT 197 / OJJE OR WITCHCRAFT 199 / OJJE OR WITCHCRAFT 201; lines 10761-10834 confidence: high

An assembled group practices Njomm Aiyung, the Blood Juju: cuts are made, blood is put into dry corn in a calabash, babies included, and all eat the corn.

The Blood Juju rite mingles participants' blood in a shared food medium and creates a mutual obligation not to harm one another, enforced by the Juju.
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In the Shadow of the Bush OJJE OR WITCHCRAFT 195 / OJJE OR WITCHCRAFT 197 / OJJE OR WITCHCRAFT 199 / OJJE OR WITCHCRAFT 201; lines 10761-10834 confidence: high

A rarer similar ceremony binds friends: blood from mutual cuts flows into a clay basin with strong Juju medicine, the celebrants drink it, and later unfriendliness brings death by the Juju.

Friends drink blood mixed with Juju medicine to bind the relationship, and the Juju is said to kill a participant who later acts unfriendly.
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native american northwest coast

Chinook Texts Chinook Texts / BOAS J / BOAS J / HOW CULTEE'S GRANDFATHER ACQUIRED A GUARDIAN SPIRIT.; lines 3294-3331 confidence: medium

After deaths on both sides, fighting stops; later the parties exchange presents and make peace, and an unsettled feud may be resolved by marrying a woman to a man of the other town.

An unsettled feud may be resolved by marrying a woman to a man of the other town.
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The Mythology of the Bella Coola Indians BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 89 / THE RAVEN. / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 93 / BOAS, THE MYTHOLOGY OF THE BELLA COOLA INDIANS. 95; lines 5967-6065 confidence: medium

After the flood, Smai’yakila says he will not make another deluge and will make the world beautiful; he assigns porcupine meat, soup, and quills uses for humans.

After the waters subside, Smai’yakila says he will not make another deluge and will make the world beautiful.
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The Mythology of the Bella Coola Indians TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 311 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 313 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 319 / TEIT, THE THOMPSON INDIANS OF BRITISH COLUMBIA. 321; lines 18960-18967 confidence: medium

If the approach is favorably received, the parents betroth their daughter to the young man and arrange a future date and meeting time for him to come for his bride.

After favorable reception and betrothal, the couple are regarded as man and wife and both parties are bound inviolably.
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Tlingit Myths and Texts FOOTNOTES: / FOOTNOTES: / MYTHS RECORDED IN ENGLISH AT WRANGELL / FOOTNOTES:; lines 8429-8441 confidence: low

The passage states this was the only way people made up after being enemies for years, and that those people remain friends.

The passage states that the procedure allowed people who had been enemies for years to make up and remain friends.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11019-11121 confidence: medium

After eating, the supernatural chief addresses supernatural chiefs from all parts of the world and asks them to let his grandchildren's people live and not do them much harm.

A supernatural chief convenes dangerous beings and obtains their agreement not to harm his grandchildren's people.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 11755-11858 confidence: medium

Na-gun-a'ks blesses Dragging Along Shore, promises future provision, warns him not to harm fish or things in the water, instructs him to make burnt-offerings and offerings, and says he will go home the next day.

Na-gun-a'ks commands Dragging Along Shore not to harm fish or other things seen in the water and to make burnt-offerings and offerings at Na-gun-a'ks's place.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16196-16302 confidence: high

After eating, Tlingit and Tsimshian dance again, stay four days in the chief's house, dance three times daily, and the text says these peace-making customs have been followed ever since.

The passage explicitly identifies the actions as customs of making peace, says the two princes represented the two tribes that made peace forever, and identifies Gowagani as the peace dance.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16391-16487 confidence: medium

At home, Wi-ha'o invites Haida chiefs and says he will atone for killed people and return captives because he does not want war with LEg'e'ox; the Haida chiefs agree for the following summer.

Wi-ha'o gathers the Haida chiefs and proposes atoning for killed people and returning captives because he does not want war with LEg'e'ox.
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Tsimshian Mythology BOAS J / TSIMSHIAN MYTHS / TSIMSHIAN MYTHS / JJJ J; lines 16785-16885 confidence: medium

Some Haida chiefs send word that they want peace; the Tsimshian chiefs agree; “they took bird's down and blew it up toward Chief LEg'e'°x's village as a sign of peace.”

The Haida ask for peace, Tsimshian chiefs agree, bird's down is blown as a sign of peace, and nephews from chiefly lines are carried on elk skins according to old peace customs.
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armenian

Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 4568-4670 confidence: medium

Astyages seeks to prevent war by proposing marriage to Tigranes’ sister Tigranuhi and sends a councillor with a letter and many precious gifts.

Astyages seeks Tigranuhi as wife to strengthen love between rulers and secure both kingdoms from quarrels.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5205-5307 confidence: medium

The adoption of Christianity is called Armenia's most momentous national event; its foundation is associated with Abgarus and the apostles, its establishment with Tiridates, and a 319 treaty with Constantine binds two Christian monarchs against pagans.

The treaty between Tiridates and Constantine binds two Christian monarchs to defend each other against pagans.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5962-6055 confidence: medium

The passage compares papal pressure to earlier Persian and Greek conversion pressure; popes promise help and a Crusade if Armenians become Catholics, and Unitors come to convert them.

The popes promise help and even a Crusade if Armenians become Catholics; later Leo V is offered restoration if he swears on sacred Christian objects to avoid the Crusaders.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5962-6055 confidence: medium

Tartars conquer Persia; Hetum allies with them and tries to Christianize them; later the Tartars become Mohammedans, enmity arises, multiple powers attack Cilicia, European help is promised but does not come, the king is slain, and Ashin drives out the Tartars.

Hetum allies with the Tartars and attempts their conversion, but the Tartars later become Mohammedans and enemies of the Armenians.
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Armenian Legends and Poems CONCERNING DEATH / LOVE ONE ANOTHER / ARMENIA: / ITS EPICS, FOLK-SONGS, AND MEDIAEVAL POETRY; lines 5962-6055 confidence: high

The Sultan of Egypt attacks Cilicia; Leo V asks Europe for help but receives only money and corn; the Sultan offers restoration if Leo swears on the Cross and Gospels not to deal with Crusaders; Leo dies childless and the throne passes to the Lusignan dynasty.

The Sultan offers to restore Leo V's kingdom if Leo swears on the Cross and the Gospels that he will not deal with the Crusaders.
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Armenian Legends and Poems THE DREAM / THE SORROWS OF ARMENIA / ARTASHES AND SATENIK / MOSES OF KHORENE; lines 1723-1792 confidence: high

Satenik stands on a great rock by the river and asks Artashes to return the youth, saying it is not heroic “to establish everlasting enmity between two great nations.”

Satenik’s speech asks for the captive youth’s return, rejects the destruction of life and lasting enmity, and is explicitly described as wise; Artashes then offers peace oaths and the youth’s safe return.
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Armenian Legends and Poems THE DREAM / THE SORROWS OF ARMENIA / ARTASHES AND SATENIK / MOSES OF KHORENE; lines 1723-1792 confidence: high

The son of the King of the Alans is captured by Armenian hosts and brought to Artashes; the Alan king seeks and swears eternal peace so Alan sons will not be carried away captive.

The Alan king seeks peace after his son’s capture and swears eternal peace; Artashes later promises peace oaths and the youth’s safe return as part of the marriage negotiation.
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Armenian Legends and Poems VAHAGN, KING OF ARMENIA / MOSES OF KHORENE / HUNTSMAN, THAT ON THE HILLS ABOVE / LIBERTY; lines 663-718 confidence: high

The voice of Doom echoes from above, asks whether the speaker will swear until the tomb to serve and love Liberty, and warns that the path is thorny, dim, and full of trials.

The voice of Doom asks whether the speaker will swear until the tomb to serve and love Liberty, and the speaker answers with a vow lasting to death and tomb.
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buddhist

Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9620-9746 confidence: medium

The protected deer eat men’s crops; the men complain to the king, but he says he may give up his kingdom, not his oath, and forbids anyone in the kingdom to hurt the deer.

The king says he may give up his kingdom but not his oath, and forbids harm to the deer despite crop damage.
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Buddhist birth stories; or, Jataka tales, Volume 1 END OF THE STORY OF CHULLAKA THE TREASURER. / END OF THE STORY OF THE MEASURE OF RICE. / END OF THE STORY ABOUT TRUE DIVINITY. / END OF THE STORY ON A HAPPY LIFE.; lines 9620-9746 confidence: medium

Protected deer eat men's crops; the men complain, but the king says he may give up his kingdom, not his oath, and forbids anyone to hurt the deer.

The king maintains the boon of safety for the deer even when crops are damaged, declaring that he may give up his kingdom but not his oath.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I AYACITABHATTA-JATAKA. / NALAPANA-JATAKA. / KURUNGA-JATAKA. / KUKKURA-JATAKA.; lines 4776-4813 confidence: medium

The Bodhisatta says, “slay not these seven kings; bind them by an oath, and let them go,” and also exhorts the king to honor the knight and rule in righteousness and justice.

The Bodhisatta instructs the king not to kill the seven captive kings but to bind them by oath and release them; the king later exacts oaths and sends them home.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA. / NIGRODHAMIGA-JATAKA.; lines 3625-3691 confidence: medium

Immune deer eat men's crops; the men petition the king, who says he promised Banyan Deer a boon and that no one in his kingdom may harm the deer.

The king says the Banyan deer won a boon and declares that no one in his kingdom may harm the deer, even if he must forgo his kingdom to keep the promise.
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The Jataka; or, Stories of the Buddha's Former Births, Vol. I MAKHADEVA-JATAKA. / SUKH A V IHARI- JATAKA. / LAKKHAXA-JATAKA. / NIGRODHAMIGA-JATAKA.; lines 3625-3691 confidence: medium

Banyan Deer orders his herd not to eat others' crops and tells men to indicate fields with tied leaves; the passage says deer never trespassed on such marked fields.

After the king protects the deer, the Banyan deer forbids crop-eating and institutes leaf markers that the deer respect as field boundaries.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXI / THE FIVE KINGS / CHAPTER XXII / THE BIRTH OF PRINCE GAMANI; lines 11662-11776 confidence: medium

At the first rice-food festival, the king sets rice-milk before five hundred bhikkhus, then with the queen gives some to the boys in a golden spoon while warning that it should not be digested if they abandon the Sambuddha's doctrine; both eat joyfully.

Rice-milk and later rice portions are eaten with declarations concerning loyalty to the Sambuddha's doctrine, the bhikkhus, and brotherly non-enmity, with consequences or commitments attached to eating.
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The Mahavamsa, or The Great Chronicle of Ceylon CHAPTER XXIII / THE LEVYING OF THE WARRIORS / CHAPTER XXIV / THE WAR OF THE TWO BROTHERS; lines 12229-12372 confidence: medium

The king completes the Mahanuggala-cetiya festival, summons the brotherhood, gathers the ten warriors, and has them swear not to go to his sons' battlefield.

The king has the warriors swear before the brotherhood that they will not go to his sons' battlefield, and they later do not join the war.
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Vinaya Texts, Part II: The Mahavagga V-X, The Kullavagga I-III (Sacred Books of the East, Vol. 17) VIII, 12, 2. / VH, 3. THE KATIIINA CEREMONIES. T59 / NINTH KHANDHAKA. / TENTH KHANDHAKA. ;; lines 12563-12713 confidence: high

“king Brahmadatta of Kasi and young Dighavu granted each other their lives and took each other's hands and swore an oath not to do any harm to each other.”

Dighavu and Brahmadatta take each other’s hands, grant each other life, and swear not to harm one another.
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inca

First Part of the Royal Commentaries of the Yncas, Vol. II CHAPTER XV. / THE PEOPLE OF CASAMARCA RESIST AND EVENTUALLY SUBMIT. / COMMENTARIES OF THE YNCAS. / SIXTH BOOK OF THE ROYAL; lines 6383-6422 confidence: medium

The Curaca sends ambassadors accepting Inca terms, acknowledging Inca clemency and military power, saying the Yncas deserve to be lords of the world and are called children of the Sun, repenting resistance, and asking to be received as vassals.

The Curaca and people repent of rebellion, ask pardon, are received as vassals, and are assigned duties while expecting favors and good treatment.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCA3. / CHAPTER III. / NINTH BOOK OF THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 19078-19123 confidence: low

A sentence requires pulling out two upper and two lower teeth and continuing the practice among descendants forever to remember false promises of fidelity and submission to Tupac Yuca Yupanqui.

The tooth-removal sentence is to continue among descendants forever as a memory that promises of fidelity and submission were false.
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First Part of the Royal Commentaries of the Yncas, Vol. II COMMENTARIES OF THE YNCAS. / CHAPTER XIY. / SEVENTH BOOK OB THE ROYAL / COMMENTARIES OF THE YNCAS.; lines 11827-11871 confidence: medium

The Musus agree to friendship, accept Inca religion, laws, and customs, promise to worship the Sun, but reject vassalage because they had not been conquered and wished to remain free.

The Musus accept friendship, adopt Inca religion, laws, and customs, promise service out of friendship, and send ambassadors to confirm the relationship; the Ynca orders further instruction.
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Narratives of the Rites and Laws of the Yncas ANTIQUITIES OF PERU. 75 / ANTIQUITIES OF PERU. / ANTIQUITIES OF PERU. 79 / ANTIQUITIES OF PERU. 81; lines 3622-3705 confidence: medium

The girl says the shepherd stole her love by making a huacanqui appear, given by a demon; the boy is said to have made a pact with the devil in a cave, and the boy and girl held huacanquis.

The shepherd is said to receive or use a huacanqui after making a pact with the devil in a cave, resulting in the virgin's love being stolen.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OP THE YNCAS. 21 / FABLES AND RITES OP THE YNCAS. 23 / FABLES AND EITES OF THE TNCAS. 25 / FABLES AND RITES OF THE YNCAS. 27; lines 1761-1849 confidence: medium

Before eating yahuar-sancu, participants vow not to murmur against the Creator, Sun, or Thunder and not to be traitors to the Ynca; the priest eats first and then all tribes partake down to the children.

Participants make a solemn vow before eating yahuar-sancu, promising not to murmur against sacred beings and not to betray the Ynca, under pain of condemnation and trouble.
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Narratives of the Rites and Laws of the Yncas FABLES AND RITES OF THE YNCAS. 21 / FABLES AND RITES OP THE YNCAS. 23 / FABLES AND RITES OP THE YNCAS. 25 / FABLES AND RITES OP THE YNCAS. 27; lines 1504-1584 confidence: medium

The high priest warns that the Sun sees and punishes those who eat the sancu in sin or with a divided heart, while single-hearted eaters receive favor, children, happy years, and abundance from the Sun and Thunder.

Participants make vows before eating yahuar-sancu, promise not to murmur against the Creator, Sun, or Thunder and not to betray the Ynca, and receive promised benefits if they eat with a single heart.
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Narratives of the Rites and Laws of the Yncas OF THK / ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU.; lines 3468-3553 confidence: medium

The first Apostolic Priests enter Ttahuantin-suyu and preach and catechize on the mystery of the Catholic faith; the narrator's ancestors are instructed.

The ancestors renounce the Devil and former rites, are baptized, and are described as adopted sons of Jesus Christ.
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Narratives of the Rites and Laws of the Yncas OF THK / ANTIQUITIES OF PERU. / AN ACCOUNT / THE ANTIQUITIES OF PEEU.; lines 3468-3553 confidence: medium

The passage says God preserved the narrator's ancestors and gave holy benediction to their male and female descendants.

Because the ancestors become Christians and oppose idolatry, the passage says God preserved them and blessed their descendants.
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taoist

Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXV. / CHAPTER XXVI. / CHAPTER XXVII. / CHAPTER XXVIII.; lines 16617-16788 confidence: medium

At the rise of Chou, Po I and Shu Ch'i live in Ku-tu, go west to see men apparently possessing Tao, arrive at Ch'i-yang, and Wu Wang sends Shu Tan to make a treaty granting rank and emoluments, sealed with blood and buried.

Po I and Shu Ch'i are offered rank and emoluments through a treaty that is to be sealed with blood and buried.
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Chuang Tzŭ: Mystic, Moralist, and Social Reformer CHAPTER XXII. / CHAPTER XXIII. / CHAPTER XXIV. / CHAPTER XXV.; lines 14761-14923 confidence: low

Prince Hui of Wei had made a treaty with prince Wei of Ch'i, who broke it; Hui becomes angry and is about to send an assassin, while the Captain-General hears and cries out in shame.

A treaty between rulers is broken, leading the wronged ruler to consider assassination.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) Book III. YANG SHANG KAU. / BK.IV, BRIEF NOTICES OF THE DIFFERENT BOOKS, I31 / Book IV. ZAN KIEN SHIH. / Book V. TEH KauUNG FO.; lines 7395-7468 confidence: high

The fa is explained as two marked bamboo slips made to fit exactly and held by two parties to an agreement or covenant; comparing them verifies mutual relation, claim, and obligation, and 'seal' is preferred as translation.

The passage explicitly describes matching bamboo slips held by two parties to an agreement or covenant, used to verify mutual relation and obligation.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) CH, LXVI. THE TAO TEH KING. 109 / CH. LXVIII. THE TAO TEH KING. III / CH. LXXII. THE TAO TEH KING. T15 / CH, LXXVII. THE TAO TEH KING, 119; lines 6807-6999 confidence: high

Chapter 79 is glossed as concerning adherence to bond or covenant; after reconciliation from great animosity a grudge remains, so the sage keeps the left-hand portion of the engagement record and does not insist on speedy fulfillment.

Chapter 79 is glossed as concerning bond or covenant; the sage keeps the record portion but does not insist on speedy fulfillment after reconciliation.
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The Sacred Books of China: The Texts of Taoism, Part I (Sacred Books of the East, Vol. 39) INTRODUCTION. / CHAP. / V. ON THE TRACTATE OF ACTIONS AND THEIR RETRIBUTIONS / CONTENTS. 1X; lines 328-391 confidence: low

Selected chapter headings include “Guarding the TAo,” “The Attribute of Humility,” “Adherence to Bond or Covenant,” and “The Manifestation of Simplicity.”

One listed chapter title explicitly names “Adherence to Bond or Covenant.”
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) Part III. Section VII. / PT. III. SECT. VII. THE WRITINGS OF ZWANG-3ZE. 1 67 / FT. III. SECT. VII. THE WRITINGS OF A'WANG-SZE. 1 73 / PT. III. SECT. VII. THE WRITINGS OF KWANG-3ZE. 1 83; lines 7987-8009 confidence: high

A Khang-hsi dictionary quotation says Confucius left Lu by the eastern gate, passed the old apricot altar, and said it was reared by Q^ng Wan-y('ung to solemnise covenants.

The old apricot altar is explicitly said to have been reared to solemnise covenants.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. II. THE WRITINGS OF X-WANG-3ZE. 9 1 / PT. III. SECT. II. THE WRITINGS OF XWANG-3ZE. 99 / H 2 / PT. III. SECT. II. THE WRITINGS OF ATWANG-SZE. IO3; lines 4941-5067 confidence: low

King Yung of Wei makes a treaty with the marquis Thien Mau of Khi; the marquis violates it, and the king becomes enraged and plans assassination.

A treaty is made and violated, producing anger and proposed assassination or war.
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The Sacred Books of China: The Texts of Taoism, Part II (Sacred Books of the East, Vol. 40) PT. III. SECT. III. THE WRITINGS OF ZWANG-3ZE. 1 23 / PT. III. SECT. IV. THE WRITINGS OF ATWANG-BZE. 1 35 / PT. III. SECT. VI. THE WRITINGS OF JSTWANG-SZE. 1 55 / PT. III. SECT. VI. THE WRITINGS OF ATWANG-SZE. 1 57; lines 6841-6939 confidence: high

King W6 sends his brother Shta Tan to make a covenant with the brothers, promising wealth second only to the king's and offices of first rank, with victim-blood procedures.

The covenant offer to the brothers is to be established with victim blood, including mouth-corner smearing and burial of the covenant.
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finnic

Finno-Ugric, Siberian Mythology GENERAL MEMORIAL FEASTS / GENERAL MEMORIAL FEASTS 67 / GENERAL MEMORIAL FEASTS 69 / GENERAL MEMORIAL FEASTS; lines 3256-3277 confidence: medium

The passage says these prescriptions must be followed to live long and happily, have success in trades, and keep people and cattle healthy.

The passage states that following the prescribed customs and language is required for long life, happiness, trade success, and health of people and cattle.
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The Pre- and Proto-historic Finns, Volume 1 FOURTH OR LITHUANIAN PERIOD 245 / FOURTH OR LITHUANIAN PERIOD 247 / FOURTH OR LITHUANIAN PERIOD 249 / FIFTH OR PROTO-SCANDINAVIAN PERIOD 251; lines 9450-9521 confidence: low

West Finns acquire concepts of king, princes, local governors, governing, judging, nation, state, administrative districts, pledges or hostages for mutual protection, herald, and guard.

The passage says villages were bound together for mutual protection by giving pledges or hostages.
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The Pre- and Proto-historic Finns, Volume 1 RAHKOI. / PERKELE, PIRU. / SAINTS, / KALEVA,; lines 12789-12867 confidence: medium

The passage says Kaleva is coupled with God; Iron swears a solemn oath in God’s presence on Kaleva’s shoe not to harm his brother.

Personified Iron swears before God on Kaleva’s shoe not to harm his brother.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5038-5164 confidence: high

At the bellows-mouth Iron calls like a golden cuckoo and swears not to cut brother or kin, but is then accused of breaking that oath by cutting brother or mother's child.

Iron is said to have sworn in the forge context, and again before God and on the shoe of Kaleva, that it would not harm brother or kin.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M; lines 5038-5164 confidence: high

The speaker addresses "Pert iron ... with a golden shield" and asks it to "make a lasting covenant" and "swear brotherhood," while sparing a christened or innocent person.

The speaker asks Pert iron to make a lasting covenant and swear brotherhood for the duration of life and generations.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs EXORCISMS / TO MAKE FAST / THE MAGIC SONGS OF THE FINNS M / ISO THE MAGIC SONGS OF THE FINNS; lines 6038-6127 confidence: high

Bear charm section a: the bear is addressed affectionately, told not to ravage or harm cattle, and reminded of an ancient oath at the river of Tuonela before the Creator.

The bear is reminded of an ancient oath and later invited into eternal treaties and peace governing acceptable conduct and subsistence.
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The Pre- and Proto-historic Finns, Volume 2 - The Magic Songs FORMULAE / FORMULAE / IQ2 THE MAGIC SONGS OF THE FINNS / FORMULAE; lines 11640-11748 confidence: high

Broad-forehead swears on Pohja’s mother’s knee before God and under the Blessed One’s beard not to harm the innocent or guiltless and to move or abide properly through seasons and forest places.

Broad-forehead swears before divine witnesses to do no harm to innocent or guiltless people and to behave properly.
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ganda

The Baganda: An Account of Their Native Customs and Beliefs CHAP. / II BIRTH, INFANCY, AND PUBERTY 79 / CHAPTER III / MARRIAGE; lines 4407-4505 confidence: medium

The Queen is carried to join the King, shares coronation and mourning ceremonies, stays with him at Budo hill, receives official barkcloths, is not allowed to leave him during mourning, has bearers, and takes the oath while scattering coffee-beans.

The Queen takes an oath to be faithful to the country and scatters coffee-beans while doing so, as the King does.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / TREES. / I GENERAL SURVEY OF THE COUNTRY, ETC. 17 / I GENERAL SURVEY OF THE COUNTRY, ETC. 19; lines 1571-1614 confidence: high

For special reasons, two men could make blood brotherhood; their clans acknowledged the sacred and binding nature of the ceremony, and each called the other brother after the rite.

The passage describes a mutually binding sacred bond between two men, acknowledged by their clans, involving promises of fidelity, mutual aid, and care for children.
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The Baganda: An Account of Their Native Customs and Beliefs CHAP. / VIII GOVERNMENT 267 / THE BAGANDA / CHAP.; lines 14547-14601 confidence: high

Blood-brotherhood was a binding solemn compact whose violation was dreaded; other oaths such as 'By my Mother' were lightly made and set aside; lying to authority risked mutilation unless escape was possible.

Blood-brotherhood is described as a solemn compact whose violation was dreaded.
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The Baganda: An Account of Their Native Customs and Beliefs INDEX / INDEX / INDEX / INDEX; lines 34404-34552 confidence: low

Warriors are indexed with supplying arms, taking an oath of allegiance, travelling, battle, fear of fetiches, reward for bravery, returning home, and visiting a father after war.

Warriors are indexed as taking an oath of allegiance.
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The Baganda: An Account of Their Native Customs and Beliefs IX RELIGION 317 / IX RELIGION 319 / IX RELIGION 321 / IX RELIGION; lines 16907-17003 confidence: medium

The royal fetiches are stuck in a row before the general's hut; chiefs swear before them before battle; passing them to approach the general is punishable by death unless summoned, and a summoned person is honored; returning warriors thank their fetiches.

Chiefs accompanying the expedition take oaths before the royal fetiches before going into battle.
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The Baganda: An Account of Their Native Customs and Beliefs THE KING / VII THE KING 197 / THE BAGANDA / CHAP.; lines 11056-11084 confidence: medium

The Mugema administers the oath: "You are King; rule over your people well, and always do what is right" and tells the King to "Always give just judgment"; the King agrees.

The King swears fidelity to the nation and agrees to rule well and give just judgment.
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The Baganda: An Account of Their Native Customs and Beliefs VII THE KING 219 / VII THE KING 221 / VII THE KING 223 / THE BAGANDA; lines 12231-12286 confidence: medium

Namugala is chosen king; Kyabagu is angry that he will not execute the chief who killed Mawanda; Namugala refuses because of blood-brotherhood and abdicates to Kyabagu.

Namugala refuses to execute the chief who killed Mawanda because of blood-brotherhood with him.
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gnostic

Fragments of a Faith Forgotten ALEXANDRIA. 109 / ALEXANDRIA. 113 / ALEXANDRIA. 115 / ALEXANDRIA. 117; lines 9665-9743 confidence: high

Philo believed the Old Covenant documents were inspired in every part and that every name in them contained hidden meaning, using this to explain away literal narrative crudities.

Philo is said to have treated the Old Covenant documents as inspired throughout and every name in them as containing hidden meaning.
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Fragments of a Faith Forgotten BARDESANES. 403 / BARDESANES. 405 / THE HYMN OF THE ROBE OF GLORY. / THE HYMN OF THE ROBE OF GLORY. 407; lines 20989-21092 confidence: high

The speaker’s robe and purple toga are made; a compact is written in his heart: if he goes down into Egypt and brings the pearl from the sea near the serpent, he will put on the robe and inherit the kingdom with his Brother.

The compact with the speaker is explicitly written in his heart so that it should not be forgotten.
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Fragments of a Faith Forgotten EVOLUTION OF CATHOLIC CHRISTIANITY. 125 / THE EBIONITES. / THE EBIONITES. 127 / THE EBION1TES. 129; lines 10111-10168 confidence: medium

The Ebionites know nothing of Jesus' pre-existence or divinity; Jesus is christ, but so would all be who fulfilled the Law.

The passage says Jesus was christ, but that all who fulfilled the Law would also be christ, and it frames Paul as apostate from the Law in Ebionite judgment.
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Fragments of a Faith Forgotten JEWRY. / JEWRY. 87 / FRAGMENTS OF A FAITH FORGOTTEN. / JEWRY. 89; lines 8571-8649 confidence: high

Fathers tell children stories of the homeland’s beauty, palaces, ancient sheiks, and a peculiar destiny based on a compact with God promising victory.

The passage describes a compact with God, a promise of victory over foes, and later assertions that the Judaeans were God’s chosen people.
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Fragments of a Faith Forgotten THE AKHMIM CODEX. 591 / SOME FORGOTTEN SAYINGS. 593 / SOME FORGOTTEN SAYINGS. / SOME FORGOTTEN SAYINGS. 595; lines 29038-29133 confidence: medium

The speaker asks why they wonder at signs and says he gives them a mighty inheritance the whole world does not contain.

The speaker tells the addressees he gives them a mighty inheritance which the whole world does not contain.
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Fragments of a Faith Forgotten THE NUMBER-SYMBOLISM OF MARCUS. 379 / THE NUMBER-SYMBOLISM OF MARCUS. 381 / PTOLEMY. 383 / PTOLEMY.; lines 20034-20109 confidence: high

The Letter to Flora gives the Valentinian view concerning the "world-process, the old Covenant theology, and the documents of the Jewish law."

The Letter to Flora is said to address old Covenant theology and Jewish law, while Ptolemy rejects two opposing claims about whether the Law came directly from the Logos or from a destructive opposite power.
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Pistis Sophia THE FIFTH DOCUMENT ... 193 / INDEX OF PSALMS AND ODES ... 201 / GENERAL INDEX ... 203 / INTRODUCTION; lines 9787-9820 confidence: high

Jesus says he blessed a cup of wine and gave it as blood and covenant for forgiveness of sins; he also says a spear thrust into his side brought out water and blood.

Jesus says he blessed a cup of wine, gave it to the disciples, and identifies it as blood and covenant for the forgiveness of sins.
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hausa

Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk A LIE AND A SPEAR 195 / A LIE CAN GIVE MORE PAIN THAN A SPEAR. / THE KING'S PROMISE 197 / HAUSA SUPERSTITIONS; lines 9395-9432 confidence: high

When the king sees that the city is lost, he says that a pledge in God's name is difficult to fulfill and considers whether to save his own offspring or fulfill his promise.

The king treats a pledge in God's name as binding and saves the blind man's and leper's children while abandoning his own, who are then captured.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk CONTENTS / BREAKERS (U. G.) ... 186 / FISH (S. D.) ... 187 / WONDERFUL BULL (S. D.) ... 190; lines 310-335 confidence: low

"THE KING WHO FULFILLED HIS PROMISE"

A contents title refers to a king who fulfilled his promise.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / CHAPTER II. / SOME CHARACTERISTICS OF THE TALES. / SIMILARITIES 15; lines 1724-1815 confidence: high

A dove gives a youth wives and a city to rule, on condition that he not abuse or ill-treat her; when the taboo is broken, he becomes as poor as before.

The dove grants wives and a city on the condition that she not be abused or ill-treated; once the taboo is broken, the youth becomes poor again.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk HAUSA SUPERSTITIONS / THE KING OF CUNNING AND OF FOLK-LORE. / INDEX TO PARTS I AND III / BRITISH ASSOCIATION, THE, 10,; lines 23742-23923 confidence: medium

Entries include Charms and potions, Conjuring, Covenant, Creation, Magical, Curse, Divination, and Dreams.

The index includes a heading for covenant.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305 / DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON.; lines 13915-13979 confidence: high

A traveler warns the city king about war and a river obstacle; the king asks the river for passage, and voices from the water ask what he will give.

The river's voices ask what the king will give; the king promises a daughter in marriage if victorious, and the river opens a passage after agreement.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk SOLOMON AND THE BIRDS 303 / THE KING'S SON'S WIFE 305 / DODO'S SON 307 / THE GIRL WHO MARRIED DODO'S SON.; lines 13915-13979 confidence: medium

After the king says nothing further to the river, the water rises near the city; the king prostrates himself and asks the river to wait because the girl is not yet marriageable, and the water falls.

After the king fails to fulfill the promise, the river rises toward the city until he prostrates himself and asks for delay.
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Hausa Superstitions and Customs: An Introduction to the Folk-Lore and the Folk THE FALSE FRIEND 193 / A LIE AND A SPEAR 195 / A LIE CAN GIVE MORE PAIN THAN A SPEAR. / THE KING'S PROMISE 197; lines 9354-9392 confidence: medium

The pair tell their King they have ninety-five Children and ask for his protection in the name of God and his Messenger; the King promises their safety, and they flee.

The pair appeal to their King for protection of ninety-five Children in the name of God and his Messenger, and the King promises to answer for their safety.
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malay

Malay Magic ANOTHER ACCOUNT / ROYAL SANCTITY / REGALIA OF MALAY SOVEREIGNS / MAGIC POWERS OF THE REGALIA; lines 1606-1762 confidence: medium

A Malay sovereign usually swears his most solemn oath on part of his insignia, such as a Pris dipped into water that he drinks; sometimes the oath is on best kawi iron, which may also be part of the regalia.

The passage states that Malay sovereigns swear solemn oaths on parts of their insignia, including a Pris dipped into water or best kawi iron.
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Malay Magic SPECIAL PROHIBITIONS / SUPERSTITIONS ABOUT TIN- ORE / THE MINING PA WANG / MINING TABOOS; lines 14581-14673 confidence: medium

Failure of the Sungei Jelok mines is attributed to her displeasure after an alleged breach of contract by the towkay lombong.

The mine failure is attributed to a female figure’s displeasure over an alleged breach of contract by the towkay lombong.
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Malay Magic WAR AND WEAPONS / II. WAR AND WEAPONS / CHARMS AND TABOOS / WAR AND WEAPONS; lines 28992-29098 confidence: high

When swearing fidelity or alliance, water in which daggers, spears, or bullets have been dipped is drunk, with a formula such as: if I turn traitor, may I be eaten by this dagger or spear.

For fidelity or alliance, water that has touched weapons is drunk while the oath-taker calls for the weapon to consume him if he becomes a traitor.
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Malay Magic WEDDING CEREMONIES / USE OF HENNA / WEDDING COSTUMES / MIMIC CONFLICTS; lines 20937-21039 confidence: medium

The priest performs the ceremony with the bridegroom alone, before witnesses and a surety, saying the marriage formula and requiring the bridegroom’s immediate acceptance.

The priest states a formula before witnesses and a surety; the bridegroom must immediately accept, after which witnesses affirm and the company shouts bacha salawat.
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Pagan Races of the Malay Peninsula, Volume 2 OS 2 / SAKAI OF PERAK / SAKAI OF PERAK 47 / CHAP. II SAKAI OF PERAK 49; lines 2601-2670 confidence: medium

A lay account says children might pluck up fern plants in play and thereby break the peace made in ancient times by magicians with the spirits of the fern.

The lay account says ancient magicians made peace with fern spirits, and children are told not to pluck up the fern.
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Pagan Races of the Malay Peninsula, Volume 2 VOL. II R / SAKAI OF PERAK 247 / SAKAI OF PERAK 263 / VOL. II T; lines 14987-15105 confidence: medium

Only in Sungei Ujong, Klang, and Johol did bargaining occur between Sakai Batin and Malays, and it concerned fruit-trees, not land.

The passage gives explicit negotiated terms: Malays must not fell Sakai-planted trees, and Sakai seeking fruit from those trees must not be prevented.
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shan

Shans at Home, With Two Chapters on Shan History and Literature A BRIEF HISTORICAL OUTLINE / BY THE REV. WILBUR WILLIS COCHRANE / AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM; lines 831-952 confidence: medium

I-mou-sun joins Tibetans against Shuh, is defeated, relocates his court, suffers Tibetan exactions, accepts Cheng-whei's advice to turn to China, sends envoys, makes a treaty, and distributes four treaty copies to temple, water, ancestral shrine, and Emperor.

The treaty has four copies placed in a stone temple, water, an ancestral shrine, and with the Emperor; the author explicitly says this appears equivalent to swearing by religion, gods, ancestral spirits, and Imperial power.
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Shans at Home, With Two Chapters on Shan History and Literature A BRIEF HISTORICAL OUTLINE / BY THE REV. WILBUR WILLIS COCHRANE / AN OLD SHAN STATE IN SOUTHERN CHINA / THE NGAI-LAO KINGDOM; lines 955-1034 confidence: medium

I-mou-sim said his great-grandfather and grandfather had received patents as hereditary kings; the present Emperor had washed his scars, recorded services, conferred rank and commands, and his descendants would be subjects of China.

The king declares that his descendants will forever be subjects of China, and the passage later says he honored his treaty and remained loyal until death.
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Shans at Home, With Two Chapters on Shan History and Literature GAMES AND WORK / WOMAN IN WORKING DRESS. / YOUNG MARRIED WOMEN. / A FUNERAL.; lines 4404-4523 confidence: medium

During the final recitation, an earthenware water-bottle is emptied drop by drop beside the open grave; the practice is linked to dedication, agreements, and Earth as witness.

The passage says the water-bottle emptying is done at services of dedication or when an agreement is made, and that in old times the Earth was called upon to witness the close of the transaction.
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Shans at Home, With Two Chapters on Shan History and Literature NATIVE REST-HOUSES. / UNMARRIED KACHIN WOMEN. / HO VILLAGE LIFE / I42 VILLAGE LIFE; lines 6479-6609 confidence: high

A bargain is repeated over water stirred with a dagger or sword point; each man drinks half while both call on heaven and earth to witness the compact.

A bargain is spoken over water, the water is stirred with a blade, divided and drunk by both parties, and heaven and earth are called to witness.
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Shans at Home, With Two Chapters on Shan History and Literature NATIVE REST-HOUSES. / UNMARRIED KACHIN WOMEN. / HO VILLAGE LIFE / I42 VILLAGE LIFE; lines 6479-6609 confidence: high

An agreement may be written and burned; the ashes are put on water and swallowed by each man with the statement that he may become very ill or die violently if he does not keep the writing. The passage adds: “Compare Numbers v. 12-31.”

An agreement is written, burned, mixed into water as ashes, and swallowed by both parties with a curse for breach.
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Shans at Home, With Two Chapters on Shan History and Literature NATIVE REST-HOUSES. / UNMARRIED KACHIN WOMEN. / HO VILLAGE LIFE / I42 VILLAGE LIFE; lines 6479-6609 confidence: medium

A bargain is repeated over water stirred with a dagger or sword point; each man drinks half while both call on heaven and earth to witness the compact.

During the water-drinking compact, both men call on heaven and earth to witness the agreement.
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kikuyu

With a Prehistoric People: The Akikuyu of British East Africa CONTENTS / PART I / THE PEOPLE AND THEIR PURSUITS / PART II; lines 972-1032 confidence: low

"The Drinking of Warm Blood"; "Blood Brotherhood"

The contents list blood brotherhood alongside other social customs and ceremonies.
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With a Prehistoric People: The Akikuyu of British East Africa DEATH 173 / THE DRINKING OF WARM BLOOD / DRINKING OF WARM BLOOD 175 / BLOOD BROTHERHOOD; lines 12747-12785 confidence: high

At Mun-ge's homestead, Mun-ge proposed that he and the narrator enter the bond of Blood Brotherhood; the narrator declined, and Mun-ge gave an account of the ceremony.

The passage explicitly calls Blood Brotherhood a bond, and the ritual unites two persons by placing their blood into a sheep's heart and having each eat half.
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With a Prehistoric People: The Akikuyu of British East Africa PLATE XCIII / PLATE XCVI / BETROTHAL 125 / BETROTHAL AND MARRIAGE 127; lines 10243-10323 confidence: medium

The young man tells the girl he has many goods and wants to buy her; she agrees. Her father asks if she likes him, and her mother asks if she likes anyone else.

The girl consents verbally, her parents confirm this, and the father conditionally drinks beer only if she likes the man, followed by drinking by mother and friends.
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With a Prehistoric People: The Akikuyu of British East Africa THE DRINKING OF WARM BLOOD / DRINKING OF WARM BLOOD 175 / BLOOD BROTHERHOOD / RECEPTION OF A STRANGER 177; lines 12788-12819 confidence: high

The elders pour a little blood into the four palms of the two parties, and the blood is passed from one person’s palms to the other’s.

The two parties mingle blood in their palms before witnesses and are proclaimed to be of one blood.
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With a Prehistoric People: The Akikuyu of British East Africa U'-MU . / U'-TA . / INDEX / INDEX; lines 22732-22916 confidence: medium

Blood entries include blood brotherhood, drawing blood from cattle, drinking blood, blood as food, collected blood of sacrifice, and a Masai Blood Song entry.

The index lists blood brotherhood and a ceremony of blood brotherhood, along with blood drawing and blood drinking entries.
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tibetan buddhist

Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 1075-1148 confidence: high

Tibetans are said to have practiced human and animal sacrifice for treaty oaths; new houses were inaugurated by immuring humans, and a Poo lama is reported to have beheaded his sleeping father to make a new house habitable.

The passage states that important treaty oaths were emphasized by human and animal sacrifices and that new houses were inaugurated or made habitable through human immurement or killing.
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Antiquities of Indian Tibet, Part 1 Antiquities of Indian Tibet, Part 1 / INTRODUCTION. / CHAPTER 1.; lines 349-419 confidence: medium

In a Raja's garden-house, a fresco is said to copy a Lhasa palace picture and is interpreted as the 1650 Tibet-Bashahr treaty; it shows a central Mughal-like figure, soldiers, an elephant procession, Bashahr people with black round hats, and a Tibetan embassy.

The fresco is interpreted as depicting the treaty between Tibet and Bashahr, and the passage describes its political consequences and preservation in documents.
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The Buddhism of Tibet, or Lamaism DAILY ROUTINE. 213 / LAMAIST GRACES BEFORE MEAT. / LAMATST GRACES. 215 / TEA SERVICE.; lines 11376-11456 confidence: medium

A note identifies Hariti as a man-eating Yakshini with five hundred children; her beloved son Pingala was hidden in a begging-bowl by Buddha or, in some accounts, Maudgalyayana until she promised to cease cannibalism and accept Buddhist doctrine. It notes a Japanese version and says Buddha promised monks would feed Hariti and her sons, explaining daily food leavings thrown outside the monastery gate for pretas and starveling demons.

The note says Buddha promised that monks would feed Hariti and her sons, and explains daily food leavings as fulfilling that arrangement.
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The Buddhism of Tibet, or Lamaism ITS FOUNDER AND HIS SORCERY. 27 / ST. PADMAS SORCERY. 29 / OPPOSED BY INDIGENOUS PRIESTS. 31 / ITS DEVELOPMENT AND SPREAD. 33; lines 1607-1711 confidence: high

The treaty edict says the parties “looked up to the three precious ones, to all the holy saints, to the sun, moon, stars, and planets, and begged them to be their witnesses.”

The treaty edict invokes Buddhist sacred beings and celestial bodies as witnesses for Tibetan and Chinese parties.
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The Buddhism of Tibet, or Lamaism PRINCE VISPANTARA. 549 / PRINCE VISVANTARA. 55 / WANS. DDD / NAN-SA, 557; lines 29667-29774 confidence: medium

The minister takes a turquoise sparkling in rainbow tints, ties it to the end of an arrow with five-coloured silks, and tells the prince that Nan-sa’s refusal is modesty; he advises planting the arrow on her back to fix the marriage tie.

The minister provides a turquoise and an arrow with five-coloured silks, and the prince uses these objects to fix the public marriage tie.
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bavili

At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa V LAW 41 / V LAW 43 / V LAW 45 / V LAW 47; lines 2609-2705 confidence: high

Contracts are listed among rulers, princes, Kongo Zovo, and individuals; treaties between kings use a mutual-friend intermediary and witness; an inferior gives a present and claps hands before witnesses; market creation involves burying a gun and banning arms.

Contracts and treaties are valid through witnesses, with witnesses described as essential in all compacts.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa V LAW 41 / V LAW 43 / V LAW 45 / V LAW 47; lines 2609-2705 confidence: medium

Contracts are listed among rulers, princes, Kongo Zovo, and individuals; treaties between kings use a mutual-friend intermediary and witness; an inferior gives a present and claps hands before witnesses; market creation involves burying a gun and banning arms.

An inferior gives a superior a present and claps his hands before witnesses to form a compact.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa V LAW 41 / V LAW 43 / V LAW 45 / V LAW 47; lines 2609-2705 confidence: high

Contracts are listed among rulers, princes, Kongo Zovo, and individuals; treaties between kings use a mutual-friend intermediary and witness; an inferior gives a present and claps hands before witnesses; market creation involves burying a gun and banning arms.

On creating a market, a gun is buried and an agreement is made before witnesses that no arms may be brought there.
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At the Back of the Black Man's Mind; or, Notes on the Kingly Office in West Africa V LAW 41 / V LAW 43 / V LAW 45 / V LAW 47; lines 2609-2705 confidence: high

Individual contracts require witnesses and are called Nkaka or Nkankano; witnesses are essential; cancellation uses equal palm wine in one vessel drunk before witnesses, with disputes taken to chiefs or princes.

Contracting parties cancel a compact by placing equal palm wine in one vessel and drinking before witnesses.
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daoist

Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER V. / THE EVIDENCE OF VIRTUE COMPLETE. / CHAPTER VI. / THE GREAT SUPREME.; lines 3272-3415 confidence: medium

Four men agree that whoever makes Inaction the head, Life the backbone, and Death the tail of existence may join their friendship; they smile and become friends.

The four men accept a stated condition for friendship involving Inaction, Life, and Death, then become friends.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 confidence: medium

Po I and Shu Ch'i leave Ku-tu seeking western men said to possess Tao; at Ch'i-yang, a ruler sends Shu Tan/Chou Kung to offer rank and emoluments through a blood-sealed buried treaty.

The proposed treaty with Po I and Shu Ch'i is to be sealed with blood and buried, and the speakers later condemn the slaughter of victims to give good faith to a treaty.
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Chuang Tzu: Mystic, Moralist, and Social Reformer CHAPTER XXVII. / LANGUAGE. / CHAPTER XXVIII. / ON DECLINING POWER.; lines 12569-12649 confidence: medium

Po I and Shu Ch'i, two scholars of Ku-tu, go west seeking men apparently in possession of Tao; a treaty offering rank and emoluments is brought to them, to be sealed with blood and buried; they reject it as strange and not Tao.

The treaty offered to Po I and Shu Ch'i is to be sealed with blood and buried, but they reject the arrangement as not Tao.
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The Tao Teh King, or the Tao and its Characteristics THE TAO TEH KING, / THE TAO AND ITS CHARACTERISTICS / PART 1. / PART II.; lines 1451-1509 confidence: low

Reconciliation after great animosity leaves a remaining grudge in the mind of the one who was wrong.

After reconciliation leaves a grudge, the sage keeps the left-hand portion of the engagement record and does not insist on speedy fulfillment by the other party.
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egyptian

The Book of the Dead THE BOOK OF THE DEAD. / CHAPTER I / CHAPTER II / CHAPTER III; lines 251-340 confidence: high

The Papyrus of Nesi-Khensu is described as a contract between Nesi-Khensu and Amen-Ra, the holy god and lord of all gods; as reward for piety, Amen-Ra undertakes to make her a goddess, provide an estate, offerings, happiness, and daily recitation of the Seventy Songs of Ra for her soul in the Khert-Neter; priests of Amen drafted it in legal phraseology.

Nesi-Khensu's piety and devotion are followed by a divine undertaking from Amen-Ra to grant deification, estate, offerings, happiness, and ritual recitation for her soul.
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The Gods of the Egyptians; or, Studies in Egyptian Mythology, Volume II HYMN TO AMEN-RA / HYMN TO AMEN-RA 9 / HYMN TO AMEN-RA 11 / NESI-KHENSU 13; lines 1118-1201 confidence: high

A document for Nesi-Khensu says the god is made to enter an agreement "to provide for the happiness and deification of the deceased in the Underworld," with terms in legal phraseology.

Amen-Ra is made to enter an agreement, expressed in legal phraseology, to provide happiness and deification for the deceased in the Underworld.
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The Literature of the Ancient Egyptians EDICT AGAINST THE BLACKS / CAMPAIGN OF THOTHMES II IN THE SUDAN / CAPTURE OF MEGIDDO BY THOTHMES III / SUMMARY OF THE REIGN OF RAMESES III; lines 4298-4374 confidence: medium

Tafnekht asks not to be punished according to his deeds or weighed in a balance; he pleads that seed and young root be spared, describes fear and misery in his body, offers goods and horses as indemnity, and asks to swear an oath of allegiance in a temple by the God.

Tafnekht offers valuables as indemnity and swears in a temple by the God that he will not again disobey Piankhi or make war without his knowledge.
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The Religions of Ancient Egypt and Babylonia CONTENTS / PREFACE. / PART I. THE RELIGION OF ANCIENT EGYPT. / PART II. THE RELIGION OF THE BABYLONIANS.; lines 11666-11746 confidence: high

En-lil refuses reconciliation and is angry at Xisuthros's escape; Ea takes the blame, says the righteous must not suffer with the guilty, persuades Bel to promise no future flood, and Bel blesses Xisuthros and his wife and translates them to the other world.

Ea persuades Bel to promise that the earth will never again be visited by flood waters, although other disasters may still be sent.
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hopi

The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1039-1137 confidence: medium

The parties become estranged and violent; the Castilians are described as especially warlike. The chiefs had agreed that stars would fall when a party reached the sunrise and the other parties should settle where they were.

Chiefs agree that falling stars will signal the first arrival at sunrise and that all remaining travelers will settle where they are.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1039-1137 confidence: medium

The parties had agreed that those who arrived at the sunrise would help the others if enemies molested them.

The parties agree that those who reach the sunrise will help others if they are molested by enemies.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1218-1306 confidence: medium

The emerged group gathers at the rim of the opening; the Kik-mongwi says they should live with a single heart and listen to Motsni's instructions.

After emergence, the Kik-mongwi tells the group that they should no longer live with bad hearts, should live with a single heart, and should listen to Motsni.
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The Traditions of the Hopi THE TRADITIONS OF THE HOPI / NOTE. / CONTENTS. / THE TRADITIONS OF THE HOP1.; lines 1309-1400 confidence: medium

A So Wuhti goes with each party, and each party takes a marked stone with figures that fitted together.

Each party carries a marked stone with figures that fitted together, in the context of agreements among the parties and the elder brother.
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siberian

Aboriginal Siberia - A Study in Social Anthropology CHAPTER III / PALAEO-SIBERIANS / SOCIAL OKGANIZATION / SOCIAL OKGANIZATION 47; lines 3210-3305 confidence: high

Clans formed iiyeUakh alliances, described as reconciled or peaceful, for defense or economic causes, and cemented them through common sacrifices and festivals.

The passage describes alliances as pacts made for defense or economic reasons and cemented by common sacrifices and festivals.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 5988-6087 confidence: medium

A kneeling matchmaker asks for union and says, in part, "Nine generations ago there was war: I come to make peace."

The matchmaker's speech asks for union, invokes a past war, and says he comes to make peace; the Yakut footnote gives a nearby peacemaking matchmaker formula.
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Aboriginal Siberia - A Study in Social Anthropology F 2 / CHAPTER IV / MAEKIAGE 71 / MARKIAGE 73; lines 5988-6087 confidence: high

The matchmaker offers the father a tobacco-filled pipe with its mouthpiece toward him, while a second matchmaker holds burning fungus ready to present as fire.

Acceptance is signaled by taking the pipe; after negotiation the pipe of peace is smoked and kumys and wine are drunk together.
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Aboriginal Siberia - A Study in Social Anthropology SOME CEREMONIES 303 / SOME CEREMONIES 305 / PART lY. PATHOLOGY / CHAPTER XY; lines 15853-15950 confidence: medium

The three methods listed are stabbing with knife or spear, strangulation, and shooting; before killing, a formula is pronounced, and the spirits hear the promise and punish violation.

A formula is pronounced before the killing; the spirits hear the promise and punish violation, so retreat is impossible.
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african akan

Ashanti THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / RELIGION: THE AFAHYE CEREMONY; lines 14432-14555 confidence: high

Fealty, nsua, is sworn by tenant to chief and chief to king; a sub-chief approaches the seated chief, removes or stands on sandals, receives a sword, raises it to the sky, points it to earth, bows, and the chief places his left foot on the man's crown.

Fealty is formally sworn between tenant and chief or chief and king, with a ritual sequence and explicit obligations of service, help in rule, and truthfulness.
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Ashanti THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / THE AFAHYE CEREMONY / RELIGION: THE AFAHYE CEREMONY; lines 15062-15163 confidence: medium

The author says the grant passed full title, left the donor’s heirs without further interest, and was sanctioned by the sanctity of the words of one who had become a spirit ancestor.

The author states that non-observance of a testator’s wishes was sanctioned by the sanctity of the words of one who had become a spirit ancestor.
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Ashanti THE GOLDEN STOOL 1 / THE GOLDEN STOOL / THE GOLDEN STOOL / THE GOLDEN STOOL; lines 18929-18977 confidence: medium

During Osai Tutu’s reign, Denkyira’s tribute demand is presented by Abebrese; the chief of Juaben kills him, and Ashanti chiefs touch his blood and swear to resist Denkyira.

After Abebrese is killed, every Ashanti chief present touches his blood and swears to resist and fight Denkyira.
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arctic inuit

Across Arctic America: Narrative of the Fifth Thule Expedition IGJUGARJUK, CHIEF OF THE WILLOW FOLK AND A NOTABLE WIZARD / CHAPTER VI / NOMAD'S LIFE IN THE BARREN GROUNDS / TATILGAQ, WHO DESCRIBED THE NATIVE METHODS OF HUNTING; lines 3156-3277 confidence: medium

Taboo rules are connected with Sila to maintain amicable relations; trespass is severely punished by bad weather, lack of game, sickness, and other feared conditions.

Taboo rules are connected with Sila and designed to maintain amicable relations; violations bring sanctions such as bad weather, scarcity, and sickness.
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The Labrador Eskimo THE SKRAELINGS. / EARLY RELATIONS WITH THE FRENCH AND ENGLISH. / CARTWRIGHT AND THE SOUTHERN ESKIMO. / THE WORK OF THE MORAVIAN MISSIONS.; lines 1320-1397 confidence: medium

Palliser sends Haven to England for aid; Haven returns with Moravian missionaries; the Eskimo are pleased by friendly men who speak their language, enabling peace at Chateau.

Peace-making, explanation of the station, a document signed by head men, and gifts to families together form a formalized relationship-making sequence.
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The People of the Polar North: A Record IN A WALRUS-HUNTER'S CAMP / JOSEPHINK NIELSEN / HANS PETER, SOREN NIELSEN'S YOUNGEST SON / GREENLANDIC WOMAN FROM KANGEQ, NEAR GODTHAAB; lines 9879-10034 confidence: high

After resting, the boy goes home with as much Kilivfak-meat as he can carry, on the condition that no one eat blubber with it.

One old crone violates the stated food condition, after which the giant rebukes the group, says they do not deserve his help, and makes his house inaccessible.
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australian aboriginal

More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3393-3511 confidence: medium

Children cry for honey, mothers complain, and the All-seeing Spirit tells Byamee that the tribe remains obedient and does not touch his trees.

The tribe refrains from touching Byamee’s trees despite hunger; when this obedience is reported, Byamee sends sweet manna-like food.
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More Australian Legendary Tales THE FROG HERALDS OF THE FLOOD . / EERIN, THE SMALL GREY OWL / K. LANGLOH PARKER. / ANDREW LANG.; lines 3514-3627 confidence: medium

Wallahgooroonbooan's voice says the earth will never again be bare of flowers; winds will send some seasonally, Yarrageh Mayrah will bring many at times, and manna will replace honey until rain, blossoms, and honey return. The flowers are called the sign of the promise.

Wallahgooroonbooan tells the wirreenuns to take the promise and the fadeless flowers, which are called the sign of it, to their people.
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The Native Tribes of Central Australia CHAPTER XII / XII PECULIAR NATIVE CUSTOMS 455 / XII PECULIAR NATIVE CUSTOMS 459 / XII PECULIAR NATIVE CUSTOMS 461; lines 19703-19789 confidence: high

Partaking together of blood is said to prevent treachery; a man from the target locality may be compelled to drink blood and is thereby bound not to warn his friends, with forced drinking described as having the same binding influence as voluntary drinking.

The passage explicitly says that partaking together of blood prevents treachery and that even forced drinking has the same binding influence as voluntary drinking.
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comparative

The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS / NOTE. OFFERINGS OF FIRST-FRUITS.; lines 8514-8594 confidence: medium

The procession returns to the malái; Inachi items are divided among gods, king, and Tooitonga; priests take the gods' share; participants drink cava, and a mataboole promises divine protection and long life if ceremonies and respect for chiefs continue.

A Tongan mataboole says the gods will protect participants and grant long lives if they continue religious ceremonies and respect chiefs.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3117-3198 confidence: medium

Pastoral tribes are described as consecrating one herd animal, eating it sacramentally, and respecting its bones; Abchases shepherds’ spring meal is described as sacrament and oath involving sacred substance.

The Abchases shepherds’ common meal is described as an oath of mutual help and support, and the passage states that strong oaths are accompanied by eating a sacred substance.
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The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) The Golden Bough: A Study in Comparative Religion (Vol. 2 of 2) / CONTENTS; lines 3117-3198 confidence: medium

Pastoral tribes are described as consecrating and sacramentally eating a herd animal, respecting its bones, and in the Abchases example linking a spring meal with an oath of mutual support.

The passage says the Abchases spring meal may be viewed as an oath of mutual help and support, and that the strongest oath is accompanied by eating a sacred substance.
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greek roman

Myths and Legends of Ancient Greece and Rome ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY. / RETURN OF THE GREEKS FROM TROY.; lines 10201-10297 confidence: medium

At Trinacria, where Helios pastures sacred flocks and herds, Odysseus recalls Tiresias' warning to avoid the island, yields to his crew's insistence on landing, and makes them swear not to touch the herds or delay sailing.

At Helios' sacred island, Odysseus makes his crew swear not to touch the sun-god's herds after a prophetic warning to avoid the island.
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Myths and Legends of Ancient Greece and Rome CERES. / APHRODITE (VENUS). / VENUS. / HELIOS (SOL).; lines 2071-2157 confidence: medium

During the divine allotment after the Titanomachia, Helios is absent and receives no share; he asks for the fertile island he has seen beneath the ocean, the gods swear to give it to him, and Rhodes rises above the waters.

Helios accepts the submerged island as his cosmic share if the immortals swear to give it to him; after the oath, Rhodes rises above the waters.
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Myths and Legends of Ancient Greece and Rome THE EPIGONI. / ALCMAEON AND THE NECKLACE. / THE HERACLIDAE. / THE SIEGE OF TROY.; lines 9323-9415 confidence: high

Menelaus and Agamemnon raise the war-cry; former suitors of Helen join under oath, others from adventure, and a powerful army is collected.

Former suitors of Helen join because an oath binds them to support Menelaus.
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mangaian

Myths and Songs from the South Pacific CIRCA A.D. 1772. / TUMU. INTRODUCTION. / PAPA. / FOUNDATION.; lines 16116-16169 confidence: medium

The solo calls to sing of Maruata as slain for the altar and says many promises were made to Mai.

Promises to Mai are said to be broken by Ngariki, while the foundation section describes clans and ancient chiefs as united before betrayal and death.
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Myths and Songs from the South Pacific FIRST OFFSHOOT. / SECOND OFFSHOOT. / ARRANGED FOR THE NATIVE HARMONICON. / COMPOSED BY TUKA, CIRCA A.D. 1815.; lines 16553-16647 confidence: medium

The closing translation states that Mangaia is transferred or lost and that the chiefs dealt treacherously after pledging solemn troth.

The closing translation states that chiefs dealt treacherously after plighting their solemn troth.
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Myths and Songs from the South Pacific FOUNDATION. / UNUUNU TAI. / FIRST OFFSHOOT. / SECOND OFFSHOOT.; lines 16273-16323 confidence: medium

“The chief Paeru made league with thee”; the chorus adds that Paei-u made league, that “we” followed their fortunes, and that the addressee was betrayed to death.

The passage repeatedly says a league was made, refers to promises, and says the addressee was betrayed to death and that promises were soon broken by Ngariki.
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amazonian

The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes INTRODUCTORY / CHAPTER II / CHAPTER III / CHAPTER IV; lines 2518-2605 confidence: medium

The speaker talks at length; supporters grunt approval; he touches black tobacco liquid to his tongue and passes the pot; assenters take tobacco, dissenters pass it by and must state reasons; majority decides, with the chief’s casting vote final.

In council, taking tobacco marks agreement, bypassing it marks dissent, and the resulting decision is final.
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The North-West Amazons: Notes of Some Months Spent Among Cannibal Tribes INTRODUCTORY / CHAPTER II / CHAPTER III / CHAPTER IV; lines 2518-2605 confidence: high

Passing tobacco binds verbal agreements and friendship; individuals may dip sticks in liquid, touch tongues, or put forefingers in each other’s tobacco pots made from hollowed nut husks.

The passage explicitly states that passing tobacco is used as a binding promise on verbal agreements and at friendly meetings.
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basque

Basque Legends ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD. / ARTZAIN ZAHARRAC. THE OLD SHEPHERDS. / NOTES; lines 10891-11013 confidence: high

'If either one of us takes the rue, that a thong shall be taken out of his skin, from the back of his head to his heel.'

A covenant condition imposes a severe bodily penalty if either party takes rue.
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Basque Legends SONG OF LELO. / SONG OF ALTABISCAR. / ARTZAIN DOHATSUA. / THE HAPPY SHEPHERD.; lines 10665-10714 confidence: medium

The prose names Captain Elisamboure and Iparraguirre as Basque poets, says Iparraguirre wrote “Guernicaco Arbola” or “The Tree of Guernica,” describes it as an oak under which the Lords of Biscay swore fidelity to the Fueros, and says the song has become almost the national song of the Basques.

The prose says the Lords of Biscay swore fidelity to the Fueros under the oak called the Tree of Guernica.
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christian

Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 684-786 confidence: medium

The addressee is told to guard the Lord's commandments, neither adding nor taking away, confess transgressions in church, avoid prayer with an evil conscience, and the section closes, 'This is the way of life.'

The addressee is told not to forsake the Lord's commandments, but to guard what has been received, neither adding nor taking away.
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Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles Διδαχή των Δώδεκα αποστόλων = Teaching of the Twelve Apostles; lines 788-893 confidence: medium

A teacher who comes with the previously stated teaching is received; one who teaches another teaching that overthrows it is not heard; teaching that promotes righteousness and knowledge of the Lord is received as the Lord.

The passage repeatedly requires conduct according to the gospel, including reception, testing, appointment of worthy ministers, peaceful reproof, repentance, prayers, alms, and deeds.
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fjort

Notes on the Folklore of the Fjort (French Congo) NKISSINSI. 139 / PALAVERS. 141 / PALAVERS. / THE STOEY OF A PAKTNERSHIP. 143; lines 6494-6521 confidence: medium

In disputes between tribes, after payment, an agreement is made and “a slave killed, to seal the compact.”

In disputes between two tribes, the text states that after payment an agreement is made and a slave is killed to seal the compact.
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Notes on the Folklore of the Fjort (French Congo) THE FOLKLORE OF THE FJORT. 15 / THE FOLKLORE OF THE FJORT. 17 / A BAKUTU WHO CAME TO LOANGO TO SEE NZAMBI. / THE FOLKLORE OF THE FJORT. 19; lines 2239-2319 confidence: medium

A suitor presents goods to the girl’s parents according to her value; marriage may follow rites such as Lembe or Funzi; a native-made copper bracelet is given to her by the husband and worn also by him; she swears faithfulness and burial with him.

Marriage involves goods presented to the girl’s parents, named rites, a copper bracelet given by the husband and worn by both, and the wife’s oath of fidelity and burial with the husband.
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native american southwest

Myths and Tales from the San Carlos Apache Myths and Tales from the San Carlos Apache / CONTENTS; lines 3471-3571 confidence: medium

The chief says the people should live happily on earth, that they will be his children, that he will look after them and pray for them, live on top of the sky, receive their prayers, know their words and thoughts, and pass above the world daily seeing them.

The chief calls the people his children, promises care, commands prayer to him with pollen, and warns them to heed his words.
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The Zuñi Indians: Their Mythology, Esoteric Fraternities, and Ceremonies OKIC.IN OF THE KO'TIKILI / DISCOVERY OF THE CORN MAIDENS / CREATION OF THK BEAST GODS / ORIGIN OF THE ZUNI SALT LAKE; lines 2550-2647 confidence: medium

Before leaving, Ma'we sees a youth of the Frog clan and says that in four years his people should come and put her house in good order; since then the Frog clan has taken great care of the spring.

Ma'we tells a Frog clan youth that his people should come in four years to put her house in order, and the passage states that the Frog clan has cared for the spring since then.
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akan

West African Folk-Tales XXIX. QUARCOO BAH-BONI / XXX. KING CHAMELEON AND THE ANIMALS / XXXII. THE UNGRATEFUL MAN / XXXIII. WHY TIGERS NEVER ATTACK MEN UNLESS THEY ARE PROVOKED; lines 2719-2763 confidence: medium

In the morning Tiger is assured that the man had nothing to do with the shooting; he rises to the man's astonishment and explains why he pretended to be dead.

After confirming the man's innocence, Tiger makes a lasting promise that, for the man's sake, he will not touch a man unless first provoked.
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andamanese

On the Aboriginal Inhabitants of the Andaman Islands PLATE III. / ANDAMANESE CHIEF, WITH BOW AND ANDAMANESE MAN AND WOMAN, SHOWING / ARROWS. PROFILES. / BARREN ISLAND VOLCANO (HEIGHT, I.OI5 FEET); lines 3765-3873 confidence: medium

No forms of covenant, oath, or appeal to higher powers such as Heaven or the Sun are reported for punishing breach of faith or witnessing truth.

The passage explicitly reports no covenants, oaths, appeals to higher powers, trials, or ordeals.
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burmese

The Soul of a People ALL LIFE IS ONE 289 / ALL LIFE IS ONE 291 / ALL LIFE IS ONE 293 / ALL LIFE IS ONE 295; lines 9844-9914 confidence: medium

The king insists on summoning the blacksmith, threatens punishment if the queen refuses, and swears that her brother will come to no harm.

The king swears the brother will come to no harm, yet the brother is arrested, tried, and sentenced to death.
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buryat mongol

A Journey in Southern Siberia, the Mongols, Their Religion and Their Myths O - 3 / ALAMALDJIN AND HIS TWIN SISTER HANHAI / THE TWIN BOYS, ALTIN SHAGOY AND MUNGUN / SHAGOY; lines 14026-14142 confidence: medium

Hodoy drives home his cattle. He and Yellow Dog share a great feast; Hodoy gives Yellow Dog half his cattle and riches, conducts him homeward with honor, and declares they will be friends forever.

After the victory, Hodoy holds a great feast, gives Yellow Dog half his cattle and riches, and declares friendship forever.
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caucasian

Caucasian Folk-Tales A TATAR VARIANT 245 / A TATAR VARIANT 247 / GEORGIAN VARIANT 249 / SUANETIAN VARIANT 251; lines 10696-10772 confidence: medium

Jesus Christ, St. George, and the Angel of the Ways find the child, christen him Amiran, and say that if he breaks his word three times he will fall into the devil’s power.

Jesus Christ, St. George, and the Angel of the Ways christen the child Amiran and announce that breaking his word three times will put him in the devil’s power.
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chaco amerindian

An Unknown People in an Unknown Land: An Account of the Life and Customs of the Lengua Indians of the Paraguayan Chaco IRREVERENCE / CHAPTER XXV / A MURDEROUS ATTACK / A MURDEROUS ATTACK; lines 10019-10059 confidence: medium

Compact terms include a three-day feast limit, no infanticide, work duties, carrying mails to the River Paraguay, bringing goods, clearing the cart-track, and maintaining peace between three tribes.

The passage centers on explicit compacts that impose mutual or institutional expectations for conduct, labor, peace, and station rules.
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estonian

The Hero of Esthonia and Other Studies in the Romantic Literature of That Country THE NOCTURNAL CHURCH-GOERS. / THE CHURCH AT REVEL. / THE CHURCH AT FELLIN. / THE RICH BROTHER AND THE POOR ONE.; lines 14419-14524 confidence: medium

God forbids the wolf to eat flocks and dogs and assigns him a share when farmers bake; a farmer's wife throws him a red-hot stone instead of bread, burning his muzzle black, after which he devours what he finds.

God sets a rule that the wolf is to receive a share when farmers bake; the farmer's wife gives a red-hot stone instead of bread, changing the wolf's behavior.
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fijian

Tales from Old Fiji MATANDUA 127 / A TONGAN GIRL. / MATANDUA 129 / MATANDUA 131; lines 6813-6891 confidence: medium

At Ono the younger son of the lord of Ono reigns; Big-body has died of an old wound; the Tongans stay three months in peace and make a friendly league with the people.

The Tongans and the people of Ono live in peace for three months and make a friendly league said to continue to the narrator's present day.
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filipino

Philippine Folk Tales CONTENTS / TINGUIAN / IGOROT / WILD TRIBES OF MINDANAO; lines 4023-4141 confidence: medium

The Spanish general, his brother, the Sultan, and the Princess’s sister see Bantugan’s ships; the Sultan brings his aged father, who identifies the flags as those of Bantugan’s father and recalls an intermarriage contract.

The Sultan’s aged father reports a contract that the descendants of the two families should intermarry, and this prior agreement conflicts with the Sultan’s promise of his daughter to two people.
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guiana amerindian

Legends and Myths of the Aboriginal Indians of British Guiana THE FIGHT ON THE BOWRUMA. / THE FIGHT ON THE HAIMARA-CABURA. / THE FIGHT ON THE WAIINI. / ALLIANCE AND INTERCOURSE WITH WHITE MEN.; lines 2281-2321 confidence: medium

Dutchmen ask the ancestors to make peace, trade, and join a firm alliance, while giving assistance by guarding the woods behind.

The passage presents a peace-and-alliance proposal answered by a condition that no Arawak be enslaved, followed by Dutch recognition of freedom.
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hawaiian

Hawaiian Folk Tales: A Collection of Native Legends PART II OF THE LEGEND OF KU-ULA, THE FISH GOD OF HAWAII / XXIII / KANEAUKAI / A LEGEND OF WAIALUA; lines 6543-6568 confidence: high

Kaneaukai reveals in the dream that he is already at their shore and that the stone found and set up at Kehauapuu is himself; continued faithfulness and offerings will bring fishing success.

The text explicitly calls the arrangement a covenant and says continued faithfulness and offerings will bring ongoing fishing success.
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hermetic

Thrice-Greatest Hermes, Vol. I: Prolegomena PHILO OF ALEXANDRIA 237 / PHILO OF ALEXANDRIA 239 / PHILO OF ALEXANDRIA 241 / PHILO OF ALEXANDRIA 243; lines 13807-13911 confidence: high

Stability and changelessness are described first as belonging to That-which-is, second to the Logos of That-which-is called Covenant, third to the wise man, and fourth to the one going forward toward wisdom.

The Logos of That-which-is is called Covenant and placed in the sequence of stable, changeless realities.
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japanese

Japanese Fairy Tales THE BAMBOO-CUTTER AND THE MOON-CHILD / THE GOBLIN OF ADACHIGAHARA / THE SAGACIOUS MONKEY AND THE BOAR / THE HAPPY HUNTER AND THE SKILLFUL FISHER; lines 4336-4434 confidence: low

Ryn Jin says the Happy Hunter has been an honored guest and hopes “the friendship thus begun between the Land and the Sea” will last and grow stronger.

Ryn Jin says that strange circumstances have brought them together and hopes the friendship begun between Land and Sea will last and grow stronger.
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khoisan south african

South-African Folk-Tales THE HUNT OF LION AND JACKAL / STORY OF LION AND LITTLE JACKAL / THE LIONESS AND THE OSTRICH / CROCODILE'S TREASON; lines 1314-1425 confidence: medium

Crocodile summons Tortoise and Alligator to carry a report to Lion, saying peace is needed and Lion must help escort the water creatures past the Boer’s farm and through the veldt.

The passage centers on a proposed peace agreement, reciprocal obligations, security for performance, and a written document between water creatures and veldt animals during drought.
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maya

The Maya Chronicles FOOTNOTES: / CHRONICLE OF CHICXULUB. / TEXT. / CONQUEST AND MAP.; lines 5842-5928 confidence: medium

Naci Mabun Chan understands eternal life has come to his village, wishes named groups and districts delivered to God, and the land is described as given by God to be redeemed.

The passage states that eternal life had come to the village and that this earth or land was given by God to be redeemed.
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melanesian

The Melanesians of British New Guinea KIRIWINA / KITAVA / CHAPTER XLIX / GEOGRAPHICAL AND SOCIAL RELATIONS.; lines 36920-37030 confidence: medium

Kunol receives Taolu at Obweria, acknowledges him as guiau in succession to Enamakala, says the chiefs are ready for atonement, and urges peace and putting away spears.

Kunol performs a pledge gesture, speeches call for putting away spears, and the acceptance of tobacco for a pipe of peace completes the ceremony.
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native american plateau

Traditions of the Thompson River Indians of British Columbia XXIX. AQ. / XXXII. THE YOUNG MEN WHO LOST THEIR MOTHER. / XXXIII. THE SKUNK AND THE BADGER. / MXXIV. THE LAD WHO CAUGHT THE WIND.; lines 8589-8604 confidence: medium

A boy sets a snare for the Wind, makes it smaller nightly, catches the Wind, takes it home, and frees it on condition that it will not harm the people.

The boy catches the Wind in a snare and frees it only on condition that it stop harming the people.
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navajo

Navaho Legends THE NAVAHO ORIGIN LEGEND. / I. THE STORY OF THE EMERGENCE. / II. EARLY EVENTS IN THE FIFTH WORLD. / III. THE WAR GODS.; lines 5056-5136 confidence: medium

In the San Juan River, Tsé`nagahi escapes by diving, appears fire-like under the water, asks pity, promises to stop harming the people and keep springs and rivers flowing, and is spared conditionally by Nayénezgani.

Tsé`nagahi promises to stop harming the people and to keep springs and rivers flowing; Nayénezgani spares it conditionally and threatens renewed pursuit if it breaks the promise.
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sikh

The Sikh Religion: Its Gurus, Sacred Writings and Authors, Vol. 1 THE RAHIRAS / THE RAHIRAS 257 / THE SOHILA' / THE SOHILA 259; lines 19049-19267 confidence: medium

When Sikhs ask how alliance with God can be formed, the Guru gives examples of bonds: broken metals welded by fire, husband and spouse reconciled through children, king and subjects, hunger and food, drought and rain-flooded rivers, love and sweet words, truth and knowledge, dead and living, and finally alliance with God’s court through praising God.

After listing worldly bonds and affinities, the passage says that by praising God a person establishes an alliance with God’s court.
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tongan

Tongan Myths and Tales THE ORIGIN OF KAVA56 / STORIES OF FISH GODS / TUI TOFUA59 / TUI TOFUA AND VEHIVEHI62; lines 4226-4280 confidence: medium

Tui Tofua, in agony, offers lands and a reef with sharks beside it, then promises that sharks will not molest Fakapatu’s people at sea; Fakapatu shrinks and leaves, explaining why sharks under Tui Tofua’s dominion do not bite Moungaone people.

Tui Tofua promises that sharks will not molest Fakapatu’s people at sea, and Fakapatu accepts this by shrinking and leaving Tui Tofua’s stomach.
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yoruba

The Yoruba-Speaking Peoples of the Slave Coast of West Africa: Their Religion, Manners, Customs, Laws, Language, Etc. THE YOKUBA-SPEAKINO PEOPLES / OP THE / SLAVE COAST OF WEST AFEICA / CHAPTER L; lines 1214-1273 confidence: medium

Eastern trade routes are open but Egba routes remain closed; a military expedition against Abeokuta is considered; the punishment of the Jebus influences opinion; British subjects of Egba descent urge settlement; the Egbas agree to receive Governor Carter and a treaty is signed at Abeokuta on 18 January 1893.

The passage describes a signed treaty with Egba undertakings concerning arbitration, trade, sacrifice, and territorial cession, paired with British guarantees of independence and non-annexation without Egba consent.
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