1. Hebrew Bible, Exodus, 4.10, 13.11-13.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abel • Burial, Abel, of
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 248; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 105; Levison (2023), The Greek Life of Adam and Eve. 280, 747
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13.11 וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12 וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ 13.13 וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃' ' None | sup>
4.10 And Moses said unto the LORD: ‘Oh Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto Thy servant; for I am slow of speech, and of a slow tongue.’
13.11 And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee, 13.12 that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s. 13.13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem.'' None |
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2. Hebrew Bible, Genesis, 1.1, 1.26-1.27, 2.7, 2.17, 2.20, 3.16-3.17, 3.19, 4.1-4.8, 4.10, 4.12, 4.14, 4.16-4.17, 4.25, 6.1-6.4, 9.1-9.17, 9.20, 16.13, 18.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Abel • Abel, • Abel, Lack of hiding in earth • Abel, Progeny of • Abel, Soul of • Abel, Spirit of • Abel, etymology of • Abel, mindset • Abel, sacrifice • Blood of Abel • Body, Abel, of • Burial, Abel, of • Cain and Abel • Cain, and Abel • Cain, rivalry with Abel • Caine and Abel • Cain—see Abel • Death, Abel, of • Murder of Abel • Progeny, Abel, of • Sacrifice, Abel, of • Seal, Abel’s tomb (grave), of • Seeds, Abel, of • Soul, Abel, of • Spirit, Abel, of • Twins, Abel’s twin sister • Valentinians/Valentinus, on Abel • Voice, Abel, of • woman of Abel Beth-Maacah
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 178, 188, 189, 207; Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 180; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 160; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 187; Estes (2020), The Tree of Life, 89; Feldman (2006), Judaism and Hellenism Reconsidered, 610; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 105, 115, 121, 135, 139, 190, 236, 248, 254, 256; Gera (2014), Judith, 275; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 101, 102, 103, 106, 108, 111, 112, 168; Levine Allison and Crossan (2006), The Historical Jesus in Context, 240, 241; Levison (2023), The Greek Life of Adam and Eve. 3, 8, 13, 116, 134, 135, 146, 147, 202, 203, 204, 205, 206, 207, 208, 210, 216, 217, 218, 222, 223, 224, 225, 226, 227, 228, 229, 232, 234, 238, 239, 243, 246, 247, 248, 258, 259, 260, 261, 262, 271, 272, 273, 276, 277, 278, 279, 280, 289, 292, 293, 396, 399, 484, 486, 666, 700, 711, 755, 828, 845, 892, 937, 959, 960, 979, 981, 982, 983, 984, 985, 986, 993, 994, 1030, 1031; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 358; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 70; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 57, 215; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191, 192, 193, 194, 195; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 64, 116, 121, 198; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 13, 28, 73, 171, 193, 194; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 76; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 176; Stuckenbruck (2007), 1 Enoch 91-108, 92, 312; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 54, 73; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 274; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 395
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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׃
2.17 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃' 3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃
3.19 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 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׃ 4.3 וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃ 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׃
4.12 כִּי תַעֲבֹד אֶת־הָאֲדָמָה לֹא־תֹסֵף תֵּת־כֹּחָהּ לָךְ נָע וָנָד תִּהְיֶה בָאָרֶץ׃
4.14 הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃
4.16 וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
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׃ 9.7 וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8 וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9 וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃
9.11 וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃
9.12 וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃
9.13 אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃
9.14 וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃
9.15 וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃
9.16 וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃
9.17 וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃
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6.13 וַתִּקְרָא שֵׁם־יְהוָה הַדֹּבֵר אֵלֶיהָ אַתָּה אֵל רֳאִי כִּי אָמְרָה הֲגַם הֲלֹם רָאִיתִי אַחֲרֵי רֹאִי׃
18.19 כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהוָה לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא יְהוָה עַל־אַבְרָהָם אֵת אֲשֶׁר־דִּבֶּר עָלָיו׃'' None | sup>
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.
2.17 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
2.20 And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.
3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’ 3.17 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.
3.19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ 4.2 And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 4.3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 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.
4.12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’
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.’
4.16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
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. 9.7 And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ . 9.8 And God spoke unto Noah, and to his sons with him, saying: 9.9 ’As for Me, behold, I establish My covet with you, and with your seed after you;
9.10 and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.
9.11 And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’
9.12 And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:
9.13 I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth.
9.14 And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud,
9.15 that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
9.16 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’
9.17 And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’
9.20 And Noah, the man of the land, began and planted a vineyard.
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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?’
18.19 For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring upon Abraham that which He hath spoken of him.’' ' None |
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3. Hebrew Bible, 1 Kings, 1.17 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abel • Body, Abel, of • woman of Abel Beth-Maacah
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Gera (2014), Judith, 350, 352; Levison (2023), The Greek Life of Adam and Eve. 899
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1.17 וַתֹּאמֶר לוֹ אֲדֹנִי אַתָּה נִשְׁבַּעְתָּ בַּיהוָה אֱלֹהֶיךָ לַאֲמָתֶךָ כִּי־שְׁלֹמֹה בְנֵךְ יִמְלֹךְ אַחֲרָי וְהוּא יֵשֵׁב עַל־כִּסְאִי׃' ' None | sup>
1.17 And she said unto him: ‘My lord, thou didst swear by the LORD thy God unto thy handmaid: Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.' ' None |
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4. Hebrew Bible, 2 Samuel, 14.7 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Blood of Abel • Murder of Abel • woman of Abel Beth-Maacah
Found in books: Gera (2014), Judith, 350, 352, 393; Levison (2023), The Greek Life of Adam and Eve. 666
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14.7 וְהִנֵּה קָמָה כָל־הַמִּשְׁפָּחָה עַל־שִׁפְחָתֶךָ וַיֹּאמְרוּ תְּנִי אֶת־מַכֵּה אָחִיו וּנְמִתֵהוּ בְּנֶפֶשׁ אָחִיו אֲשֶׁר הָרָג וְנַשְׁמִידָה גַּם אֶת־הַיּוֹרֵשׁ וְכִבּוּ אֶת־גַּחַלְתִּי אֲשֶׁר נִשְׁאָרָה לְבִלְתִּי שום־שִׂים־ לְאִישִׁי שֵׁם וּשְׁאֵרִית עַל־פְּנֵי הָאֲדָמָה׃'' None | sup>
14.7 And, behold, the whole family is risen against thy handmaid, and they have said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband a name or a remainder upon the earth.'' None |
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5. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Abel
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 64; Levison (2023), The Greek Life of Adam and Eve. 265
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6. Anon., 1 Enoch, 9.2, 9.9-9.10, 22.6-22.7, 22.12, 89.75, 90.20, 98.3, 104.3 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abel • Abel, Soul of • Abel, Spirit of • Abel, murder of • Blood of Abel • Burial, Abel, of • Death, Abel, of • Murder of Abel • Seeds, Abel, of • Soul, Abel, of • Spirit, Abel, of • Spirits, of Abel • Voice, Abel, of
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 146; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 95; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 142; Levison (2023), The Greek Life of Adam and Eve. 149, 223, 224, 273, 983, 1056; Nicklas et al. (2010), Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions, 89, 91; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 193; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 76; Stuckenbruck (2007), 1 Enoch 91-108, 312, 703
| 89 And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.'6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.' "7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." "8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "
9.2 hed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven." 9.9 women, and have defiled themselves, and revealed to them all kinds of sins. And the women have' "9.10 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" "9 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" '10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 11 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"
22.6 with me, and I said unto him: 'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven '" "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.'" 22.12 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 day 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.\' 85 And after this I saw another dream, and I will show the whole dream to thee, my son. And Enoch lifted up (his voice) and spake to his son Methuselah: ' To thee, my son, will I speak: hear my words-incline thine ear to the dream-vision of thy father. Before I took thy mother Edna, I saw in a vision on my bed, and behold a bull came forth from the earth, and that bull was white; and after it came forth a heifer, and along with this (latter) came forth two bulls, one of them black and,the other red. And that black bull gored the red one and pursued him over the earth, and thereupon,I could no longer see that red bull. But that black bull grew and that heifer went with him, and,I saw that many oxen proceeded from him which resembled and followed him. And that cow, that first one, went from the presence of that first bull in order to seek that red one, but found him,not, and lamented with a great lamentation over him and sought him. And I looked till that first,bull came to her and quieted her, and from that time onward she cried no more. And after that she bore another white bull, and after him she bore many bulls and black cows.,And I saw in my sleep that white bull likewise grow and become a great white bull, and from Him proceeded many white bulls, and they resembled him. And they began to beget many white bulls, which resembled them, one following the other, (even) many." '86 And again I saw with mine eyes as I slept, and I saw the heaven above, and behold a star fell,from heaven, and it arose and eat and pastured amongst those oxen. And after that I saw the large and the black oxen, and behold they all changed their stalls and pastures and their cattle, and began,to live with each other. And again I saw in the vision, and looked towards the heaven, and behold I saw many stars descend and cast themselves down from heaven to that first star, and they became,bulls amongst those cattle and pastured with them amongst them. And I looked at them and saw, and behold they all let out their privy members, like horses, and began to cover the cows of the oxen,,and they all became pregt and bare elephants, camels, and asses. And all the oxen feared them and were affrighted at them, and began to bite with their teeth and to devour, and to gore with their,horns. And they began, moreover, to devour those oxen; and behold all the children of the earth began to tremble and quake before them and to flee from them.' "87 And again I saw how they began to gore each other and to devour each other, and the earth,began to cry aloud. And I raised mine eyes again to heaven, and I saw in the vision, and behold there came forth from heaven beings who were like white men: and four went forth from that place,and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me,a tower raised high above the earth, and all the hills were lower. And one said unto me: ' Remain here till thou seest everything that befalls those elephants, camels, and asses, and the stars and the oxen, and all of them.'" '88 And I saw one of those four who had come forth first, and he seized that first star which had fallen from the heaven, and bound it hand and foot and cast it into an abyss: now that abyss was,narrow and deep, and horrible and dark. And one of them drew a sword, and gave it to those elephants and camels and asses: then they began to smite each other, and the whole earth quaked,because of them. And as I was beholding in the vision, lo, one of those four who had come forth stoned (them) from heaven, and gathered and took all the great stars whose privy members were like those of horses, and bound them all hand and foot, and cast them in an abyss of the earth. 89 And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.' "
90.20 And I saw till that in this manner thirty-five shepherds undertook the pasturing (of the sheep), and they severally completed their periods as did the first; and others received them into their,hands, to pasture them for their period, each shepherd in his own period. And after that I saw in my vision all the birds of heaven coming, the eagles, the vultures, the kites, the ravens; but the eagles led all the birds; and they began to devour those sheep, and to pick out their eyes and to,devour their flesh. And the sheep cried out because their flesh was being devoured by the birds,,and as for me I looked and lamented in my sleep over that shepherd who pastured the sheep. And I saw until those sheep were devoured by the dogs and eagles and kites, and they left neither flesh nor skin nor sinew remaining on them till only their bones stood there: and their bones too fell,to the earth and the sheep became few. And I saw until that twenty-three had undertaken the pasturing and completed in their several periods fifty-eight times.",But behold lambs were borne by those white sheep, and they began to open their eyes and to see,,and to cry to the sheep. Yea, they cried to them, but they did not hearken to what they said to,them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep,in pieces and devoured them. And I saw till horns grew upon those lambs, and the ravens cast down their horns; and I saw till there sprouted a great horn of one of those sheep, and their eyes,were opened. And it looked at them and their eyes opened, and it cried to the sheep, and the,rams saw it and all ran to it. And notwithstanding all this those eagles and vultures and ravens and kites still kept tearing the sheep and swooping down upon them and devouring them: still the sheep remained silent, but the rams lamented and cried out. And those ravens fought and battled with it and sought to lay low its horn, but they had no power over it. All the eagles and vultures and ravens and kites were gathered together, and there came with them all the sheep of the field, yea, they all came together, and helped each other to break that horn of the ram.,And I saw till a great sword was given to the sheep, and the sheep proceeded against all the beasts of the field to slay them, and all the beasts and the birds of the heaven fled before their face. And I saw that man, who wrote the book according to the command of the Lord, till he opened that book concerning the destruction which those twelve last shepherds had wrought, and showed that they had destroyed much more than their predecessors, before the Lord of the sheep. And I saw till the Lord of the sheep came unto them and took in His hand the staff of His wrath, and smote the earth, and the earth clave asunder, and all the beasts and all the birds of the heaven fell from among those sheep, and were swallowed up in the earth and it covered them.,And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep.,And the Lord called those men the seven first white ones, and commanded that they should bring before Him, beginning with the first star which led the way, all the stars whose privy members,were like those of horses, and they brought them all before Him. And He said to that man who wrote before Him, being one of those seven white ones, and said unto him: \' Take those seventy shepherds to whom I delivered the sheep, and who taking them on their own authority slew more,than I commanded them.\' And behold they were all bound, I saw, and they all stood before Him.,And the judgement was held first over the stars, and they were judged and found guilty, and went to the place of condemnation, and they were cast into an abyss, full of fire and flaming, and full,of pillars of fire. And those seventy shepherds were judged and found guilty, and they were cast,into that fiery abyss. And I saw at that time how a like abyss was opened in the midst of the earth, full of fire, and they brought those blinded sheep, and they were all judged and found guilty and,cast into this fiery abyss, and they burned; now this abyss was to the right of that house. And I saw those sheep burning and their bones burning.,And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried,it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.,And I saw all the sheep which had been left, and all the beasts on the earth, and all the birds of the heaven, falling down and doing homage to those sheep and making petition to and obeying,them in every thing. And thereafter those three who were clothed in white and had seized me by my hand who had taken me up before, and the hand of that ram also seizing hold of me, they,took me up and set me down in the midst of those sheep before the judgement took place. And those",sheep were all white, and their wool was abundant and clean. And all that had been destroyed and dispersed, and all the beasts of the field, and all the birds of the heaven, assembled in that house, and the Lord of the sheep rejoiced with great joy because they were all good and had returned to,His house. And I saw till they laid down that sword, which had been given to the sheep, and they brought it back into the house, and it was sealed before the presence of the Lord, and all the sheep,were invited into that house, but it held them not. And the eyes of them all were opened, and they,saw the good, and there was not one among them that did not see. And I saw that that house was large and broad and very full.,And I saw that a white bull was born, with large horns and all the beasts of the field and all the,birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep,rejoiced over it and over all the oxen. And I slept in their midst: and I awoke and saw everything.",This is the vision which I saw while I slept, and I awoke and blessed the Lord of righteousness and,gave Him glory. Then I wept with a great weeping and my tears stayed not till I could no longer endure it: when I saw, they flowed on account of what I had seen; for everything shall come and,be fulfilled, and all the deeds of men in their order were shown to me. On that night I remembered the first dream, and because of it I wept and was troubled-because I had seen that vision.Section V. XCI-CIV (i.e. XCII, XCI.,XCIII.",XCI.",XCIV-CIV.). A Book of Exhortation and Promised Blessing for the Righteous and of Malediction and Woe for the Sinners."
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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7. Anon., Jubilees, 3.1, 3.4, 3.8-3.14, 4.2, 4.6, 4.31-4.32, 10.10-10.13 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Abel • Abel, Soul of • Abel, Spirit of • Blood of Abel • Body, Abel, of • Burial, Abel, of • Cain—see Abel • Death, Abel, of • Murder of Abel • Sacrifice, Abel, of • Seeds, Abel, of • Soul, Abel, of • Spirit, Abel, of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 149, 217, 223, 228, 279, 486, 624, 750, 776, 993, 1056; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 56, 57; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 69; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 54, 55
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3.4 And on these five days Adam saw all these, male and female, according to every kind that was on the earth, but he was alone and found no helpmeet for him.
3.8 And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: 3.9 "This is now bone of my bones and flesh of my flesh; she will be called my wife; because she was taken from her husband."
3.10 Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh.
3.11 In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him:
3.12 and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days.
3.13 And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden.
3.14 And for this reason the commandment is written on the heavenly tables in regard to her that giveth birth:
4.2 And in the first (year) of the third jubilee, Cain slew Abel because (God) accepted the sacrifice of Abel, and did not accept the offering of Cain.
4.6 and the man who hath seen and not declared (it), let him be accursed as the other."
4.31 and behold there he writeth down the condemnation and judgment of the world, and all the wickedness of the children of men. 4.32 And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation.
10.10 And the Lord our God bade us to bind all. 10.11 And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12 for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13 for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men."' ' None |
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8. Septuagint, Judith, 5.11, 8.8, 13.5 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Blood of Abel • Murder of Abel • woman of Abel Beth-Maacah
Found in books: Gera (2014), Judith, 51, 102; Levison (2023), The Greek Life of Adam and Eve. 467, 666
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5.11 So the king of Egypt became hostile to them; he took advantage of them and set them to making bricks, and humbled them and made slaves of them.
8.8 No one spoke ill of her, for she feared God with great devotion.
13.5 For now is the time to help thy inheritance, and to carry out my undertaking for the destruction of the enemies who have risen up against us." '' None |
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9. Septuagint, Wisdom of Solomon, 2.24, 3.1, 10.1, 10.3 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Abel • Abel, • Cain and Abel • Death, Abel, of • Murder of Abel • Twins, Abel’s twin sister
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 131; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 65; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 154; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 95; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 106; Levison (2023), The Greek Life of Adam and Eve. 149, 181, 208, 227, 228, 985; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 80
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2.24 And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them).
2.24 but through the devils envy death entered the world,and those who belong to his party experience it.
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?
10.1 Happy is the man whom the Lord remembereth with reproving, And whom He restraineth from the way of evil with strokes, That he may be cleansed from sin, that it may not be multiplied.
10.1 Wisdom protected the first-formed father of the world, when he alone had been created;she delivered him from his transgression,
10.3 But when an unrighteous man departed from her in his anger,he perished because in rage he slew his brother.'
10.3 For He maketh straight the ways of the righteous, And doth not pervert (them) by His chastening. ' None |
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10. Philo of Alexandria, On The Cherubim, 52 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 107; Levison (2023), The Greek Life of Adam and Eve. 206, 208
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52 Therefore is it seemly that the uncreated and unchangeable God should ever sow the ideas of immortal and virgin virtues in a woman who is transformed into the appearance of virginity? Why, then, O soul, since it is right for you to dwell as a virgin in the house of God, and to cleave to wisdom, do you stand aloof from these things, and rather embrace the outward sense, which makes you effeminate and pollutes you? Therefore, you shall bring forth an offspring altogether polluted and altogether destructive, the fratricidal and accursed Cain, a possession not to be sought after; for the name Cain being interpreted means possession. XVI. '' None |
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11. Philo of Alexandria, On Flight And Finding, 60 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 107; Levison (2023), The Greek Life of Adam and Eve. 208
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60 for that is the work of the living; but Cain, that shameless man, that fratricide, is no where spoken of in the law as dying; but there is an oracle delivered respecting him in such words as these: "The Lord God put a mark upon Cain, as a sign that no one who found him should kill Him." Why so? '' None |
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12. Philo of Alexandria, On The Migration of Abraham, 74 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Abel, etymology of
Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 610; Levison (2023), The Greek Life of Adam and Eve. 207
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74 Do you not see that Abel (and the name Abel is the name of one who mourns over mortal things, and attributes happiness to immortal things), has a mind wholly free from all liability to reproach? And yet, from not being practised in discussions, he is defeated by one who is clever as an antagonist in such things, Cain being able to get the better of him more through superiority of skill than of strength; '' None |
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13. 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), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 160; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 90; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 208
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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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14. 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: Levison (2023), The Greek Life of Adam and Eve. 273; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 215, 217; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 192
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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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15. Philo of Alexandria, On Curses, 68 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Abel,
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 107; Levison (2023), The Greek Life of Adam and Eve. 208; Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 395
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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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16. Philo of Alexandria, On The Sacrifices of Cain And Abel, 2-4, 14, 48, 51-52, 88 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Cain—see Abel
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 160; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 139, 256; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 105, 111; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 129; Levison (2023), The Greek Life of Adam and Eve. 205, 207; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 213, 214, 215
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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. 4 And this will be more evidently shown by the oracle which was given to Perseverance, that is to Rebecca; for she also, having conceived the two inconsistent natures of good and evil, and having considered each of them very deeply according to the injunctions of prudence, beholding them both exulting, and making a sort of skirmish as a prelude to the war which was to exist between them; she, I say, besought God to explain to her what this calamity meant, and what was the remedy for it. And he answered her inquiry, and told her, "Two nations are in thy womb." This calamity is the birth of good and evil. "But two peoples shall be divided in thy bowels." And the remedy is, for these two to be parted and separated from one another, and no longer to abide in the same place.
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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17. Philo of Alexandria, That The Worse Attacks The Better, 32, 36, 48, 76-77 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Blood of Abel • Body, Abel, of • Cain—see Abel • Death, Abel, of • Murder of Abel • Seeds, Abel, of • Voice, Abel, of
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 236, 248; Levison (2023), The Greek Life of Adam and Eve. 147, 207, 208, 224, 983; Najman (2010), The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity, 208
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32 Now I think that it has already been sufficiently shown, that the field to which Cain invites Abel to come, is a symbol of strife and contention. And we must now proceed to raise the question what the matters are concerning which, when they have arrived in the plain, they are about to institute an investigation. It is surely plain that they are opposite and rival opinions: for Abel, who refers everything to God, is the God-loving opinion; and Cain, who refers everything to himself (for his name, being interpreted, means acquisition), is the self-loving opinion. And men are selfloving when, having stripped and gone into the arena with those who honour virtue, they never cease struggling against them with every kind of weapon, till they compel them to succumb, or else utterly destroy them; ' 77 Again, do we not think that the virtues, even if all the characters which they have impressed upon the souls of those who have sought them should become effaced by wicked living, or by any other cause, would nevertheless preserve their own unadulterated and imperishable nature? Therefore, they who have not been duly initiated in instruction, not knowing anything about the differences between wholes and parts, or between genera and species, or about the homonymies which are incidental to these things, mix up all things together in a confused mass. ' None |
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18. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Blood of Abel
Found in books: Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 236; Levison (2023), The Greek Life of Adam and Eve. 398
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19. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Abel • Death, Abel, of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 160; Levison (2023), The Greek Life of Adam and Eve. 273, 985; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 358
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20. Clement of Rome, 1 Clement, 4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 65; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 114
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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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21. Josephus Flavius, Jewish Antiquities, 1.52-1.53, 1.55, 1.58-1.59, 1.68-1.69 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel, Lack of hiding in earth • Abel, etymology of • Blood of Abel • Body, Abel, of • Burial, Abel, of • Death, Abel, of • Twins, Abel’s twin sister
Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 610; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 110, 111, 112; Levison (2023), The Greek Life of Adam and Eve. 150, 205, 207, 225, 227, 273, 980; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 192
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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:' "
1.58 τῆς μὲν οὖν ἐπὶ τῷ φόνῳ τιμωρίας αὐτὸν ἠφίει θυσίαν ἐπιτελέσαντα καὶ δι' αὐτῆς ἱκετεύσαντα μὴ λαβεῖν ὀργὴν αὐτῷ χαλεπωτέραν, ἐπάρατον δ' αὐτὸν ἐτίθει καὶ τοὺς ἐγγόνους αὐτοῦ τιμωρήσεσθαι κατὰ τὴν ἑβδόμην ἠπείλησε γενεάν, καὶ τῆς γῆς αὐτὸν ἐκείνης ἐκβάλλει σὺν τῇ γυναικί." "1.59 τοῦ δὲ μὴ θηρίοις ἀλώμενος περιπέσῃ δεδιότος καὶ τοῦτον ἀπόληται τὸν τρόπον, ἐκέλευε μηδὲν ὑφορᾶσθαι σκυθρωπὸν ἀπὸ τοιαύτης αἰτίας, ἀλλ' ἕνεκα τοῦ μηδὲν αὐτῷ ἐκ θηρίων γενέσθαι δεινὸν διὰ πάσης ἀδεῶς χωρεῖν γῆς: καὶ σημεῖον ἐπιβαλών, ᾧ γνώριμος ἂν εἴη, προσέταξεν ἀπιέναι." '1.69 οἱ δὲ πάντες ἀγαθοὶ φύντες γῆν τε τὴν αὐτὴν ἀστασίαστοι κατῴκησαν εὐδαιμονήσαντες μηδενὸς αὐτοῖς ἄχρι καὶ τελευτῆς δυσκόλου προσπεσόντος, σοφίαν τε τὴν περὶ τὰ οὐράνια καὶ τὴν τούτων διακόσμησιν ἐπενόησαν.' ' None | sup>
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.
1.58 God therefore did not inflict the punishment of death upon him, on account of his offering sacrifice, and thereby making supplication to him not to be extreme in his wrath to him; but he made him accursed, and threatened his posterity in the seventh generation. He also cast him, together with his wife, out of that land. 1.59 And when he was afraid that in wandering about he should fall among Wild beasts, and by that means perish, God bid him not to entertain such a melancholy suspicion, and to go over all the earth without fear of what mischief he might suffer from wild beasts; and setting a mark upon him, that he might be known, he commanded him to depart. 1.69 All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order.' ' None |
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22. Mishnah, Sanhedrin, 4.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel, Lack of hiding in earth • Blood of Abel • Caine and Abel • Death, Abel, of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 188, 207; Levison (2023), The Greek Life of Adam and Eve. 225
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4.5 כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:"" None | sup>
4.5 How did they admonish witnesses in capital cases? They brought them in and admonished them, saying, “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him that is wrongfully condemned and the blood of his descendants that should have been born to him to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again but a single person was created for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, but a single person was created against the heretics so they should not say, “There are many ruling powers in heaven”. Again but a single person was created to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you witnesses would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, if he does not speak it, then he shall bear his iniquity (Lev. 5:1). And if perhaps you witnesses would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).'' None |
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23. New Testament, 1 John, 3.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Blood of Abel • Body, Abel, of • Burial, Abel, of • Death, Abel, of • Murder of Abel • Voice, Abel, of
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 108, 112, 117; Levison (2023), The Greek Life of Adam and Eve. 146, 147, 148, 149, 150, 203, 208, 229, 979; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 192, 193; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 274
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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 | sup>
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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24. New Testament, Hebrews, 11.4, 11.8, 11.14, 12.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel, • Blood of Abel • Body, Abel, of • Death, Abel, of • Murder of Abel • Voice, Abel, of
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 65; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 108, 109, 110, 112; Levison (2023), The Greek Life of Adam and Eve. 147, 230, 984; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 48, 70, 181, 234; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 114
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11.4 Πίστει πλείονα θυσίαν Ἅβελ παρὰ Καὶν προσήνεγκεν τῷ θεῷ, διʼ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντοςἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ,καὶ διʼ αὐτῆς ἀποθανὼν ἔτι λαλεῖ.
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 | sup>
11.4 By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks.
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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25. New Testament, Luke, 11.47-11.51 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Burial, Abel, of
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 131; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 108; Levison (2023), The Greek Life of Adam and Eve. 994; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 229
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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 | sup>
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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26. New Testament, Matthew, 7.1, 23.34-23.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Abel, murder of • Blood of Abel • Cain and Abel • Death, Abel, of • Murder of Abel
Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 131; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 108, 109, 112, 114; Kalmin (2014), Migrating tales: the Talmud's narratives and their historical context, 142; Levison (2023), The Greek Life of Adam and Eve. 229; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 198; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 168
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7.1 Μὴ κρίνετε, ἵνα μὴ κριθῆτε·
23.34 διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν· 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 | sup>
7.1 "Don\'t judge, so that you won\'t be judged.
23.34 Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city; 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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27. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Abel • Blood of Abel • Death, Abel, of • Murder of Abel
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 108, 112; Levison (2023), The Greek Life of Adam and Eve. 229
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28. Anon., Genesis Rabba, 22.8-22.9 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Abel • Blood of Abel • Death, Abel, of • Murder of Abel • Seeds, Abel, of • Voice, Abel, of
Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 75; Levison (2023), The Greek Life of Adam and Eve. 228, 983; Sigal (2007), The Halakhah of Jesus of Nazareth According to the Gospel of Matthew, 69
| sup>22.9 רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר, כְּתִיב (תהלים לז, יד): חֶרֶב פָּתְחוּ רְשָׁעִים וגו', חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם, זֶה קַיִן. (תהלים לז, יד): לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי דָרֶךְ זֶה הֶבֶל. (תהלים לז, טו): חַרְבָּם תָּבוֹא בְלִבָּם וגו', (בראשית ד, יב): נָע וְנָד תִּהְיֶה בָּאָרֶץ. (בראשית ד, ט): וַיֹּאמֶר ה' אֶל קַיִן אֵי הֶבֶל אָחִיךָ וגו', מָשָׁל לְאִיפַּרְכוֹס שֶׁהָיָה מְהַלֵּךְ בְּאֶמְצַע פְּלַטְיָא, מָצָא הָרוּג וְאֶחָד עוֹמֵד עַל גַּבָּיו, אָמַר לוֹ מִי הֲרָגוֹ, וַאֲמַר לֵיהּ אֲנָא בָּעֵי לֵיהּ גַּבָּךְ, וְאַתְּ בָּעֵי לֵיהּ גַּבִּי, אֲמַר לֵיהּ לֹא אָמַרְתָּ כְּלוּם, מָשָׁל לְאֶחָד שֶׁנִּכְנַס לְגִנָּה וְלִקֵּט תּוּתִין וְאָכַל, וְהָיָה בַּעַל הַגִּנָּה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי יָדֶיךָ מְלֻכְלָכוֹת. כָּךְ אָמַר לוֹ קַיִן לְהַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ד, ט): הֲשֹׁמֵר אָחִי אָנֹכִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָא רָשָׁע (בראשית ד, י): קוֹל דְּמֵי אָחִיךָ צֹעֲקִים וגו', מָשָׁל לְאֶחָד שֶׁנִכְנַס לְמִרְעֶה וְחָטַף גְּדִי אֶחָד וְהִפְשִׁילוֹ לַאֲחוֹרָיו, וְהָיָה בַּעַל הַמִּרְעֶה רָץ אַחֲרָיו אָמַר לוֹ מַה בְּיָדְךָ, אָמַר לוֹ אֵין בְּיָדִי כְּלוּם, אָמַר לוֹ וַהֲרֵי הוּא מַפְעֶה אַחֲרֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיִן: קוֹל דְּמֵי אָחִיךָ וגו'. רַבִּי יוּדָן וְרַבִּי הוּנָא וְרַבָּנָן. רַבִּי יוּדָן אוֹמֵר דַּם אָחִיךָ אֵין כְּתִיב כָּאן אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבִּי הוּנָא אָמַר (מלכים ב ט, כו): אֶת דְּמֵי נָבוֹת, דַּם נָבוֹת וְדַם בָּנָיו אֵין כְּתִיב כָּאן, אֶלָּא אֶת דְּמֵי נָבוֹת וְאֶת דְּמֵי בָנָיו, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. רַבָּנָן אָמְרִין (דברי הימים ב כד, כה): וַיָּמָת בְּדַם יְהוֹיָדָע, אֵין כְּתִיב כָּאן, אֶלָּא בִּדְמֵי יְהוֹיָדָע, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי קָשֶׁה הַדָּבָר לְאָמְרוֹ וְאִי אֶפְשָׁר לַפֶּה לְפָרְשׁוֹ, לִשְׁנֵי אַתְּלִיטִין שֶׁהָיוּ עוֹמְדִין וּמִתְגּוֹשְׁשִׁים לִפְנֵי הַמֶּלֶךְ, אִלּוּ רָצָה הַמֶּלֶךְ פֵּרְשָׁן, וְלֹא רָצָה הַמֶּלֶךְ לְפָרְשָׁן, נִתְחַזֵּק אֶחָד עַל חֲבֵרוֹ וַהֲרָגוֹ, וְהָיָה מְצַוֵּחַ וְאָמַר מַאן יִבְעֵי דִּינִי קֳדָם מַלְכָּא, כָּךְ קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי מִן הָאֲדָמָה, לַעֲלוֹת לְמַעְלָה לֹא הָיְתָה יְכוֹלָה שֶׁעֲדַיִן לֹא עָלְתָה לְשָׁם נְשָׁמָה, וּלְמַטָּה לֹא הָיְתָה יְכוֹלָה לַעֲמֹד שֶׁעֲדַיִן לֹא נִקְבַּר שָׁם אָדָם, וְהָיָה דָּמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים." " None | sup>22.9 "... The voice of your brother’s bloods are screaming to me from the surface of the ground” Gn 4:10—this means that she (the voice of Hevel’s blood) could not go up above/l’ma`lah, for as yet no soul/n’shamah had gone up to there; and below/l’matah she could not stand (i.e., stay or sink into the ground), for as yet no adam had been buried there, and so “his blood was cast upon the trees and the stones.", ' ' None |
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29. Irenaeus, Refutation of All Heresies, 1.30.9, 1.31.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 119; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 73, 193; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 80, 82
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1.30.9 Adam and Eve previously had light, and clear, and as it were spiritual bodies, such as they were at their creation; but when they came to this world, these changed into bodies more opaque, and gross, and sluggish. Their soul also was feeble and languid, inasmuch as they had received from their creator a merely mundane inspiration. This continued until Prunicus, moved with compassion towards them, restored to them the sweet savour of the besprinkling of light, by means of which they came to a remembrance of themselves, and knew that they were naked, as well as that the body was a material substance, and thus recognised that they bore death about with them. They thereupon became patient, knowing that only for a time they would be enveloped in the body. They also found out food, through the guidance of Sophia; and when they were satisfied, they had carnal knowledge of each other, and begat Cain, whom the serpent, that had been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying his brother Abel, he was the first to bring to light envy and death. After these, they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea, from whom they represent all the rest of mankind as being descended. They were urged on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and a general contempt for everything by the superior holy Hebdomad, since the mother was always secretly opposed to them, and carefully preserved what was peculiarly her own, that is, the besprinkling of light. They maintain, moreover, that the holy Hebdomad is the seven stars which they call planets; and they affirm that the serpent cast down has two names, Michael and Samael.
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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30. Tertullian, Against Marcion, 4.27.8 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 229; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 306
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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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31. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Estes (2020), The Tree of Life, 270; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 73, 194; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 67, 69
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32. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 192, 193; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 279, 288
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33. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Abel
Found in books: Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 67, 69; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 270
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34. Anon., 4 Ezra, 4.36-4.37
Tagged with subjects: • Abel • Burial, Abel, of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 969; Stuckenbruck (2007), 1 Enoch 91-108, 312
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4.36 And Jeremiel the archangel answered them and said, `When the number of those like yourselves is completed; for he has weighed the age in the balance, 4.37 and measured the times by measure, and numbered the times by number; and he will not move or arouse them until that measure is fulfilled.\'"'' None |
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35. None, None, nan
Tagged with subjects: • Abel
Found in books: Estes (2020), The Tree of Life, 255; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 64
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36. None, None, nan
Tagged with subjects: • Abel
Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 28, 73, 171, 192; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 269, 271, 277, 278
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