1. Hebrew Bible, Genesis, 1.1, 1.26-1.27, 2.7, 4.2, 4.4-4.8, 4.10, 4.14, 4.17, 4.25, 6.1-6.4, 9.1-9.6, 16.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abel • Abel, etymology of • Cain and Abel • Cain, and Abel • Caine and Abel • Cain—see Abel • Valentinians/Valentinus, on Abel • woman of Abel Beth-Maacah
Found in books: Avery Peck et al. (2014) 180; Allen and Dunne (2022) 178, 188, 189, 207; Birnbaum and Dillon (2020) 160; Brouwer and Vimercati (2020) 187; Estes (2020) 89; Feldman (2006) 610; Geljon and Runia (2013) 115, 248; Gera (2014) 275; Grypeou and Spurling (2009) 101, 102, 103, 106, 108, 111, 112; Levine Allison and Crossan (2006) 240, 241; Lieu (2015) 358; Martin and Whitlark (2018) 70; Najman (2010) 57, 215; O, Daly (2020) 191, 192, 193, 194, 195; Rasimus (2009) 13, 28, 73, 171, 193, 194; Smith and Stuckenbruck (2020) 176; Stuckenbruck (2007) 92, 312; Tefera and Stuckenbruck (2021) 54, 73; Visnjic (2021) 274
1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃
4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 4.5. וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 4.8. וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃' '
4.14. הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃
4.17. וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ׃
4.25. וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃
6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃
9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃
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6.13. וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃''. None | 1.1. In the beginning God created the heaven and the earth.
1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them.
2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
4.2. And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4.4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering; 4.5. but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell. 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen? 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’ 4.8. And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
4.10. And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.
4.14. Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’
4.17. And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.
4.25. And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’
6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth. 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered. 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat. 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man. 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.
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6.13. And she called the name of the LORD that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’' '. None |
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2. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abel • woman of Abel Beth-Maacah
Found in books: Bremmer (2008) 64; Gera (2014) 350
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3. Anon., 1 Enoch, 22.7, 98.3, 104.3 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abel • Abel, murder of • Spirits, of Abel
Found in books: Grabbe (2010) 95; Kalmin (2014) 142; Nicklas et al. (2010) 91; Stuckenbruck (2007) 312, 703
| 22.7. And he answered me saying: 'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.'" '22. And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\''
98.3. Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.
98.3. off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of
104.3. ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the ". None |
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4. Anon., Jubilees, 3.9, 3.12, 4.31 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abel • Cain—see Abel
Found in books: Najman (2010) 56, 57; Sigal (2007) 69; Tefera and Stuckenbruck (2021) 55
| 3.9. "This is now bone of my bones and flesh of my flesh; she will be called my wife; because she was taken from her husband."
3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days.
4.31. and behold there he writeth down the condemnation and judgment of the world, and all the wickedness of the children of men.''. None |
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5. Septuagint, Wisdom of Solomon, 3.1 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Abel
Found in books: Garcia (2021) 154; Grabbe (2010) 95
| 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them.'
3.1. Why sleepest thou, O my soul, And blessest not the Lord? '. None |
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6. Philo of Alexandria, On The Creation of The World, 69, 71, 135 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Cain—see Abel • Philo of Alexandria, on Abel
Found in books: Birnbaum and Dillon (2020) 160; Brouwer and Vimercati (2020) 90; Najman (2010) 208
| 69. So then after all the other things, as has been said before, Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the God of that body which carries it about and bears its image within it. In the same rank that the great Governor occupies in the universal world, that same as it seems does the mind of man occupy in man; for it is invisible, though it sees everything itself; and it has an essence which is undiscernible, though it can discern the essences of all other things, and making for itself by art and science all sorts of roads leading in divers directions, and all plain; it traverses land and sea, investigating everything which is contained in either element.
71. and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV.
135. But he asserts that the formation of the individual man, perceptible by the external senses is a composition of earthy substance, and divine spirit. For that the body was created by the Creator taking a lump of clay, and fashioning the human form out of it; but that the soul proceeds from no created thing at all, but from the Father and Ruler of all things. For when he uses the expression, "he breathed into," etc., he means nothing else than the divine spirit proceeding form that happy and blessed nature, sent to take up its habitation here on earth, for the advantage of our race, in order that, even if man is mortal according to that portion of him which is visible, he may at all events be immortal according to that portion which is invisible; and for this reason, one may properly say that man is on the boundaries of a better and an immortal nature, partaking of each as far as it is necessary for him; and that he was born at the same time, both mortal and the immortal. Mortal as to his body, but immortal as to his intellect. XLVII. ''. None |
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7. Philo of Alexandria, On The Posterity of Cain, 42 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Cain—see Abel
Found in books: Najman (2010) 215, 217; Rasimus (2009) 192
| 42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race. ''. None |
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8. Philo of Alexandria, On Curses, 68 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Abel,
Found in books: Grypeou and Spurling (2009) 107; Wilson (2010) 395
| 68. For when the president, or superintendent, or father, or whatever we like to call him, of our composite body, right reason, is departed, having left the flock that is in us, it being neglected and suffered to go its own way, perishes and the loss to its master is great. But the irrational and wandering flock, being deprived of its shepherd, who ought to admonish and instruct it, strays away to a great distance from rational and immortal life. XX. ''. None |
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9. Philo of Alexandria, On The Sacrifices of Cain And Abel, 2-3, 48, 51-52, 88 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Cain—see Abel
Found in books: Birnbaum and Dillon (2020) 160; Geljon and Runia (2013) 139, 256; Grypeou and Spurling (2009) 105, 111; Hirsch-Luipold (2022) 129; Najman (2010) 213, 214, 215
| 2. It happens then, that there are two opinions contrary to and at variance with one another; the one of which commits everything to the mind as the leader of all reasoning, or feeling, or moving, or being stationary; and the other, attributing to God all the consequent work of creation as his own. Now the symbol of the former of these is Cain, which name, being interpreted means, "possession," from his appearing to possess all things; and the symbol of the other is Abel; for this name, being interpreted, means "referring to God." '3. Now both these opinions were brought forth by one soul. But it follows of necessity that as soon as they were born they must have been separated; for it was impossible for enemies to dwell together for ever. Until then the soul brought forth the God-loving doctrine Abel, the self-loving Cain dwelt with her. But when she brought forth Abel, or uimity with God, she abandoned uimity with that mind which was wise in its own conceit. II.
48. Ignorance, therefore, being but a slight and also an involuntary calamity, admits of a cure which is neither difficult nor troublesome, namely instruction. But, wickedness being a voluntary disease of the soul, admits of no remedy but such as if difficult, and almost impossible. Therefore his sons, as men who have been instructed by a father of exceeding wisdom, even if they do go down to Egypt, that is to say, to the body which is inclined to be a slave to the passions, and even if they meet with Pharaoh, that squanderer of all good things, who appears to be the sovereign of the composite animals, being not at all bewildered with the abundance of the preparations which they behold, confess that they are shepherds of sheep, and not only they but their fathers Also. XII.
51. The consequence of which conduct of his was that "Every shepherd of sheep is an abomination to the Egyptians." For every man who loves his passions hates right reason as the governor and guide to good things; just as foolish children hate their tutors and teachers, and every one who reproves them or corrects them, or would lead them to virtue. But Moses says that he "will sacrifice the abominations of the Egyptians to God." namely the virtues which are faultless and most becoming victims, which every foolish man abominates. So that very appropriately, Abel, who brought the best offerings to God, is called a shepherd; but he, who offered every thing to himself and to his own mind, is called a tiller of the earth, namely Cain. And what is meant by tilling the Earth we have shown in our previous treatises. XIII. 5
2. And it came to pass after some days that Cain brought of the fruits of the earth as an offering to the Lord. Here are two accusations against the self-loving man; one that he showed his gratitude to God after some days, and not at once, the other that he made his offering from the fruits, and not from the first fruits, which have a name in one word, the first fruits. Let us now examine into each of these subjects of reproach, and first into that which is first in order,
88. These now, and such as these, are the accusations brought against Cain, who after some days offered sacrifice; but Abel did not bring the same offerings, nor did he bring his offerings in the same manner; but instead of iimate things he brought living sacrifices, and instead of younger things, worthy only of the second place, he offered what was older and of the first consideration, and instead of what was weak he offered what was strong and fat, for he says that "he made his sacrifice of the first-born of his flocks, and of their Fat," according to the most holy commandment. '. None |
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10. Clement of Rome, 1 Clement, 4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel,
Found in books: Bay (2022) 65; Grypeou and Spurling (2009) 114
| 4. For thus it is written: And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countece fell. And God said to Cain, Why are you grieved, and why is your countece fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him. You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother. Envy made Joseph be persecuted unto death, and to come into bondage. Genesis xxxvii Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday? Exodus 2:1
4 On account of envy, Aaron and Miriam had to make their abode without the camp. Numbers 12:1
4-15 Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. Numbers 16:33 Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. "". None |
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11. Josephus Flavius, Jewish Antiquities, 1.52 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel, etymology of
Found in books: Feldman (2006) 610; Grypeou and Spurling (2009) 110, 111
1.52. Γίνονται δὲ αὐτοῖς παῖδες ἄρρενες δύο: προσηγορεύετο δὲ αὐτῶν ὁ μὲν πρῶτος Κάις, κτίσιν δὲ σημαίνει τοῦτο μεθερμηνευόμενον τοὔνομα, ̓́Αβελος δὲ ὁ δεύτερος, σημαίνει δὲ οὐθὲν τοῦτο:''. None | 1.52. 1. Adam and Eve had two sons: the elder of them was named Cain; which name, when it is interpreted, signifies a possession: the younger was Abel, which signifies sorrow. They had also daughters.''. None |
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12. New Testament, 1 John, 3.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel
Found in books: Grypeou and Spurling (2009) 108, 112, 117; O, Daly (2020) 192, 193; Visnjic (2021) 274
3.12. οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ· καὶ χάριν τίνος ἔσφαξεν αὐτόν; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν, τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια.''. None | 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. "". None |
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13. New Testament, Hebrews, 11.8, 11.14, 12.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel,
Found in books: Bay (2022) 65; Grypeou and Spurling (2009) 108, 109, 110, 112; Martin and Whitlark (2018) 48, 70, 181, 234; Visnjic (2021) 114
11.8. Πίστει καλούμενος Ἀβραὰμ ὑπήκουσενἐξελθεῖνεἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶἐξῆλθενμὴ ἐπιστάμενος ποῦ ἔρχεται.
11.14. οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσιν.
12.24. καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ.' '. None | 11.8. By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went.
11.14. For those who say such things make it clear that they are seeking after a country of their own.
12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. ' '. None |
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14. New Testament, Luke, 11.47-11.51 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel
Found in books: Boustan Janssen and Roetzel (2010) 131; Grypeou and Spurling (2009) 108; Lieu (2015) 229
11.47. οὐαὶ ὑμῖν, ὅτι οἰκοδομεῖτε τὰ μνημεῖα τῶν προφητῶν οἱ δὲ πατέρες ὑμῶν ἀπέκτειναν αὐτούς. 11.48. ἄρα μάρτυρές ἐστε καὶ συνευδοκεῖτε τοῖς ἔργοις τῶν πατέρων ὑμῶν, ὅτι αὐτοὶ μὲν ἀπέκτειναν αὐτοὺς ὑμεῖς δὲ οἰκοδομεῖτε. 11.49. διὰ τοῦτο καὶ ἡ σοφία τοῦ θεοῦ εἶπεν Ἀποστελῶ εἰς αὐτοὺς προφήτας καὶ ἀποστόλους, καὶ ἐξ αὐτῶν ἀποκτενοῦσιν καὶ διώξουσιν, 11.50. ἵνα ἐκζητηθῇ τὸ αἷμα πάντων τῶν προφητῶν τὸ ἐκκεχυμένον ἀπὸ καταβολῆς κόσμου ἀπὸ τῆς γενεᾶς ταύτης, 11.51. ἀπὸ αἵματος Ἅβελ ἕως αἵματος Ζαχαρίου τοῦ ἀπολομένου μεταξὺ τοῦ θυσιαστηρίου καὶ τοῦ οἴκου· ναί, λέγω ὑμῖν, ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης.''. None | 11.47. Woe to you! For you build the tombs of the prophets, and your fathers killed them. 11.48. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs. ' "11.49. Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute, " '11.50. that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; ' "11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. "'. None |
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15. New Testament, Matthew, 23.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel, murder of
Found in books: Grypeou and Spurling (2009) 108, 109, 112, 114; Kalmin (2014) 142; Ruzer (2020) 168
23.35. ὅπως ἔλθῃ ἐφʼ ὑμᾶς πᾶν αἱμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος Ἅβελ τοῦ δικαίου ἕως τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὅν ἐφονεύσατε μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου.''. None | 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar. ''. None |
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16. Irenaeus, Refutation of All Heresies, 1.31.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Grypeou and Spurling (2009) 119; Rasimus (2009) 73
| 1.31.1. Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas.''. None |
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17. Tertullian, Against Marcion, 4.27.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Lieu (2015) 229; Williams (2009) 306
| 4.27.8. I prefer elsewhere refuting the faults which the Marcionites find in the Creator. It is here enough that they are also found in Christ. Behold how unequal, inconsistent, and capricious he is! Teaching one thing and doing another, he enjoins giving to every one that seeks; and yet he himself refuses to give to those who seek a sign. Luke 11:29 For a vast age he hides his own light from men, and yet says that a candle must not be hidden, but affirms that it ought to be set upon a candlestick, that it may give light to all. Luke 11:33 He forbids cursing again, and cursing much more of course; and yet he heaps his woe upon the Pharisees and doctors of the law. Who so closely resembles my God as His own Christ? We have often already laid it down for certain, that He could not have been branded as the destroyer of the law if He had promulged another god. Therefore even the Pharisee, who invited Him to dinner in the passage before us, expressed some surprise in His presence that He had not washed before He sat down to meat, in accordance with the law, since it was the God of the law that He was proclaiming. Jesus also interpreted the law to him when He told him that they made clean the outside of the cup and the platter, whereas their inward part was full of ravening and wickedness. This He said, to signify that by the cleansing of vessels was to be understood before God the purification of men, inasmuch as it was about a man, and not about an unwashed vessel, that even this Pharisee had been treating in His presence. He therefore said: You wash the outside of the cup, that is, the flesh, but you do not cleanse your inside part, Luke 11:39 that is, the soul; adding: Did not He that made the outside, that is, the flesh, also make the inward part, that is to say, the soul?- by which assertion He expressly declared that to the same God belongs the cleansing of a man's external and internal nature, both alike being in the power of Him who prefers mercy not only to man's washing, but even to sacrifice. For He subjoins the command: Give what you possess as alms, and all things shall be clean unto you. Luke 11:41 Even if another god could have enjoined mercy, he could not have done so previous to his becoming known. Furthermore, it is in this passage evident that they were not reproved concerning their God, but concerning a point of His instruction to them, when He prescribed to them figuratively the cleansing of their vessels, but really the works of merciful dispositions. In like manner, He upbraids them for tithing paltry herbs, but at the same time passing over hospitality and the love of God. Luke 11:42 The vocation and the love of what God, but Him by whose law of tithes they used to offer their rue and mint? For the whole point of the rebuke lay in this, that they cared about small matters in His service of course, to whom they failed to exhibit their weightier duties when He commanded them: You shall love with all your heart, and with all your soul, and with all your strength, the Lord your God, who has called you out of Egypt. Deuteronomy 6:5 Besides, time enough had not yet passed to admit of Christ's requiring so premature - nay, as yet so distasteful - a love towards a new and recent, not to say a hardly yet developed, deity. When, again, He upbraids those who caught at the uppermost places and the honour of public salutations, He only follows out the Creator's course, who calls ambitious persons of this character rulers of Sodom, Isaiah 1:10 who forbids us to put confidence even in princes, and pronounces him to be altogether wretched who places his confidence in man. But whoever aims at high position, because he would glory in the officious attentions of other people, (in every such case,) inasmuch as He forbade such attentions (in the shape) of placing hope and confidence in man, He at the same time censured all who were ambitious of high positions. He also inveighs against the doctors of the law themselves, because they were lading men with burdens grievous to be borne, which they did not venture to touch with even a finger of their own; Luke 11:46 but not as if He made a mock of the burdens of the law with any feeling of detestation towards it. For how could He have felt aversion to the law, who used with so much earnestness to upbraid them for passing over its weightier matters, alms- giving, hospitality, and the love of God? Nor, indeed, was it only these great things (which He recognized), but even the tithes of rue and the cleansing of cups. But, in truth, He would rather have deemed them excusable for being unable to carry burdens which could not be borne. What, then, are the burdens which He censures? None but those which they were accumulating of their own accord, when they taught for commandments the doctrines of men; for the sake of private advantage joining house to house, so as to deprive their neighbour of his own; cajoling the people, loving gifts, pursuing rewards, robbing the poor of the rights of judgment, that they might have the widow for a prey and the fatherless for a spoil. of these Isaiah also says, Woe unto them that are strong in Jerusalem! Isaiah 28:14 and again, They that demand you shall rule over you. And who did this more than the lawyers? Now, if these offended Christ, it was as belonging to Him that they offended Him. He would have aimed no blow at the teachers of an alien law. But why is a woe pronounced against them for building the sepulchres of the prophets whom their fathers had killed? Luke 11:47 They rather deserved praise, because by such an act of piety they seemed to show that they did not allow the deeds of their fathers. Was it not because (Christ) was jealous of such a disposition as the Marcionites denounce, visiting the sins of the fathers upon the children unto the fourth generation? What key, indeed, was it which these lawyers had, Luke 11:52 but the interpretation of the law? Into the perception of this they neither entered themselves, even because they did not believe (for unless you believe, you shall not understand); nor did they permit others to enter, because they preferred to teach them for commandments even the doctrines of men. When, therefore, He reproached those who did not themselves enter in, and also shut the door against others, must He be regarded as a disparager of the law, or as a supporter of it? If a disparager, those who were hindering the law ought to have been pleased; if a supporter, He is no longer an enemy of the law. But all these imprecations He uttered in order to tarnish the Creator as a cruel Being, against whom such as offended were destined to have a woe. And who would not rather have feared to provoke a cruel Being, by withdrawing allegiance from Him? Therefore the more He represented the Creator to be an object of fear, the more earnestly would He teach that He ought to be served. Thus would it behoove the Creator's Christ to act. "". None |
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18. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Estes (2020) 270; Rasimus (2009) 194
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19. None, None, nan
Tagged with subjects: • Abel
Found in books: Rasimus (2009) 28, 73, 171, 192; Williams (2009) 269, 271, 277, 278
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