1. Hebrew Bible, Exodus, a b c d\n0 "15.25" "15.25" "15 25" (9th cent. BCE - 3rd cent. BCE)
|
2. Hebrew Bible, Genesis, a b c d\n0 "1.26" "1.26" "1 26"\n1 "5.24" "5.24" "5 24"\n2 4.17 4.17 4 17\n3 5.18 5.18 5 18\n4 5.21 5.21 5 21\n5 5.22 5.22 5 22\n6 5.23 5.23 5 23\n7 5.24 5.24 5 24 (9th cent. BCE - 3rd cent. BCE)
|
3. Hebrew Bible, Judges, 2.10 (8th cent. BCE - 5th cent. BCE)
| 2.10. And also all that generation were gathered to their fathers: and there arose another generation after them, which knew not the Lord, nor yet the work which he had done for Yisra᾽el." |
|
4. Septuagint, Wisdom of Solomon, 4.10-4.15 (2nd cent. BCE - 1st cent. BCE)
| 4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up. 4.11. He was caught up lest evil change his understanding or guile deceive his soul. 4.12. For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind. 4.13. Being perfected in a short time, he fulfilled long years; 4.14. for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness. 4.15. Yet the peoples saw and did not understand,nor take such a thing to heart,that Gods grace and mercy are with his elect,and he watches over his holy ones. |
|
5. Philo of Alexandria, On The Life of Abraham, 18, 24, 26-27, 47, 17 (1st cent. BCE - 1st cent. CE)
| 17. That which is placed in the next rank after hope is repentance for errors committed, and improvement; in reference to which principle Moses mentions next in order to Enos, the man who changed from a worse system of life to a better, who is called among the Hebrews Enoch, but as the Greeks would say, "gracious," of whom the following statement is made, "that Enoch pleased God, and was not found, because God transported Him. |
|
6. Philo of Alexandria, On Flight And Finding, 68-71, 157 (1st cent. BCE - 1st cent. CE)
| 157. Also the person who loves virtue seeks a goat by reason of his sins, but does not find one; for, already, as the sacred scripture tells us, "it has been Burnt." Now we must consider what is intimated under this figurative expression--how never to do any thing wrong is the peculiar attribute of God; and to repent is the part of a wise man. But this is very difficult and very hard to attain to. |
|
7. Philo of Alexandria, On The Change of Names, 19, 203, 205, 208-209, 27-31, 33-37, 18 (1st cent. BCE - 1st cent. CE)
| 18. And when the ruler has appeared, then he in a still greater degree benefits his disciple and beholder, saying, "I am thy God;" for I should say to him, "What is there of all the things which form a part of creation of which thou art not the God?" But his word, which is his interpreter, will teach me that he is not at present speaking of the world, of which he is by all means the creator and the God, but about the souls of men, which he has thought worthy of a different kind of care; |
|
8. Philo of Alexandria, On The Creation of The World, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, "69" (1st cent. BCE - 1st cent. CE)
|
9. Philo of Alexandria, On The Posterity of Cain, 42-43, 41 (1st cent. BCE - 1st cent. CE)
| 41. We must therefore be aware that each of the aforesaid names, being interpreted, has a double signification; for Enoch, being interpreted, means, as I have already said, "thy grace," and Methusaleh means, the sending forth of death. Lamech, again means, humiliation. Now the expression, "Thy grace," is by some persons referred to the mind that is in us; and by more learned and sounder interpreters it is referred to the mind of other persons. |
|
10. Philo of Alexandria, On Curses, 16-21, 15 (1st cent. BCE - 1st cent. CE)
| 15. When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entertaining upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible. |
|
11. Philo of Alexandria, On The Special Laws, 1.187 (1st cent. BCE - 1st cent. CE)
| 1.187. The reputation of the day is due to two reasons: one that it is a feast and the other that it is purification and escape from sins for which anmesty has been given by the favors of the gracious God who has assigned the same honor to repentance that he has to not committing a single Sin.{24}{l. Cohn emended meµden to meµde in order to avoid the notion of sinlessness in the text. The translation follows the MSS since they offer the more difficult reading and this is a rhetorical statement designed to commend repentance, not make an observation on human perfection.} |
|
12. Philo of Alexandria, On The Virtues, 177, 180, 176 (1st cent. BCE - 1st cent. CE)
| 176. Now those blessings which are of the greatest importance in the body are good health, without disease; and in a matter of navigation, a successful voyage, without danger; and in the soul, an undying recollection of all things worthy to be remembered. And the blessings of the second class are those which consist of re-establishment, such as a recovery from diseases; a long wished for escape from and safety after great dangers encountered in a voyage, and a recollection which ensues after forgetfulness; the brother and closest relation of which is repentance, which is not indeed ranked in the first and highest class of blessings, but which has the principal in the class next to the first. |
|
13. Philo of Alexandria, Allegorical Interpretation, 1.31-1.43, 3.213 (1st cent. BCE - 1st cent. CE)
| 1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. 1.32. And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it were not that God had breathed into it the spirit of genuine life; for then it "exists," and is no longer made into a soul; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. "For man," says Moses, "became a living soul." XIII. 1.33. But some one may ask, why God thought an earth-born mind, which was wholly devoted to the body, worthy of divine inspiration, and yet did not treat the one made after his own idea and image in the same manner. In the second place he may ask, what is the meaning of the expression "breathed into." And thirdly, why he breathed into his face: fourthly also, why, since he knew the name of the Spirit when he says, "And the Spirit of God moved upon the face of the Waters," he now speaks of breath, and not of the Spirit. 1.34. Now in reply to the first question we must say this one thing; God being very munificent gives his good things to all men, even to those who are not perfect; inviting them to a participation and rivalry in virtue, and at the same time displaying his abundant riches, and showing that it is sufficient for those also who will not be greatly benefited by it; and he also shows this in the most evident manner possible in other cases; for when he rains on the sea, and when he raises up fountains in desert places, and waters shallow and rough and unproductive land, making the rivers to overflow with floods, what else is he doing but displaying the great abundance of his riches and of his goodness? This is the cause why he has created no soul in such a condition as to be wholly barren of good, even if the employment of that good be beyond the reach of some people. 1.35. We must also give a second reason, which is this: Moses wished to represent all the actions of the Deity as just--therefore a man who had not had a real life breathed into him, but who was ignorant of virtue, when he was chastised for the sins which he had committed would say that he was punished unjustly, in that it was only through ignorance of what was good that he had erred respecting it; and that he was to blame who had not breathed any proper wisdom into him; and perhaps he will even say, that he has absolutely committed no offence whatever; since some people affirm that actions done involuntarily and in ignorance have not the nature of offences. 1.36. Now the expression "breathed into" is equivalent to "inspired," or "gave life to" things iimate: for let us take care that we are never filled with such absurdity as to think that God employs the organs of the mouth or nostrils for the purpose of breathing into anything; for God is not only devoid of peculiar qualities, but he is likewise not of the form of man, and the use of these words shows some more secret mystery of nature; 1.37. for there must be three things, that which breathes in, that which receives what is breathed in, and that which is breathed in. Now that which breathes in is God, that which receives what is breathed in is the mind, and that which is breathed in is the spirit. What then is collected from these three things? A union of the three takes place, through God extending the power, which proceeds from himself through the spirit, which is the middle term, as far as the subject. Why does he do this, except that we may thus derive a proper notion of him? 1.38. Since how could the soul have perceived God if he had not inspired it, and touched it according to his power? For human intellect would not have dared to mount up to such a height as to lay claim to the nature of God, if God himself had not drawn it up to himself, as far as it was possible for the mind of man to be drawn up, and if he had not formed it according to those powers which can be comprehended. 1.39. And God breathed into man's face both physically and morally. Physically, when he placed the senses in the face: and this portion of the body above all others is vivified and inspired; and morally, in this manner, as the face is the domit portion of the body, so also is the mind the domit portion of the soul. It is into this alone that God breathes; but the other parts, the sensations, the power of speech, and the power of generation, he does not think worthy of his breath, for they are inferior in power. 1.40. By what then were these subordinate parts inspired? beyond all question by the mind; for of the qualities which the mind has received form God, it gives a share to the irrational portion of the soul, so that the mind is vivified by God, and the irrational part of the soul by the mind; for the mind is as it were a god to the irrational part of the soul, for which reason Moses did not hesitate to call it "the god of Pharaoh. 1.41. For of all created things some are created by God, and through him: some not indeed by God, but yet through him: and the rest have their existence both by him and through him. At all events Moses as he proceeds says, that God planted a paradise, and among the best things as made both by God and through God, is the mind. But the irrational part of the soul was made indeed by God but not through God, but through the reasoning power which bears rule and sovereignty in the soul; 1.42. and Moses has used the word "breath," not "spirit," as there is a difference between the two words; for spirit is conceived of according to strength, and intensity, and power; but breath is a gentle and moderate kind of breeze and exhalation; therefore the mind, which was created in accordance with the image and idea of God, may be justly said to partake in his spirit, for its reasoning has strength: but that which is derived from matter is only a partaker in a thin and very light air, being as it were a sort of exhalation, such as arises from spices; for they, although they be preserved intact, and are not exposed to fire or fumigation, do nevertheless emit a certain fragrance. XIV. 1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement. |
|
14. Philo of Alexandria, Questions On Genesis, 1.82, 1.86 (1st cent. BCE - 1st cent. CE)
|
15. Philo of Alexandria, That The Worse Attacks The Better, 162, 161 (1st cent. BCE - 1st cent. CE)
| 161. but I am not able to perceive that he is given, and it is said in the sacred scriptures, "I give thee as a God to Pharaoh," and yet what is given is the patient, not the agent; but he that is truly living must be the agent, and beyond all question cannot be the patient. |
|
16. Philo of Alexandria, Plant., 19-20, 22-25, 27-28, 36-37, 39-40, 43, 18 (1st cent. BCE - 1st cent. CE)
| 18. But the others who say that our mind is a portion of the ethereal nature, have by this assertion attributed to man a kindred with the air; but the great Moses has not named the species of the rational soul by a title resembling that of any created being, but has pronounced it an image of the divine and invisible being, making it a coin as it were of sterling metal, stamped and impressed with the seal of God, the impression of which is the eternal word. |
|
17. New Testament, Hebrews, 11.5 (1st cent. CE - 1st cent. CE)
| 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. |
|
18. New Testament, Luke, 15.7 (1st cent. CE - 1st cent. CE)
| 15.7. I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance. |
|
19. Anon., Genesis Rabba, 25.1 (2nd cent. CE - 5th cent. CE)
25.1. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים (בראשית ה, כד), אָמַר רַבִּי חָמָא בַּר הוֹשַׁעְיָא אֵינוֹ נִכְתַּב בְּתוֹךְ טִימוֹסָן שֶׁל צַדִּיקִים אֶלָּא בְּתוֹךְ טִימוֹסָן שֶׁל רְשָׁעִים. אָמַר רַבִּי אַיְבוּ חֲנוֹךְ חָנֵף הָיָה, פְּעָמִים צַדִּיק פְּעָמִים רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁהוּא בְּצִדְקוֹ אֲסַלְּקֶנּוּ. אָמַר רַבִּי אַיְבוּ בְּרֹאשׁ הַשָּׁנָה דָּנוֹ בְּשָׁעָה שֶׁהוּא דָן כָּל בָּאֵי עוֹלָם. אֶפִּיקוֹרְסִים שָׁאֲלוּ לְרַבִּי אַבָּהוּ אָמְרוּ לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה לַחֲנוֹךְ, אָמַר לָהֶם לָמָּה, אָמְרוּ לוֹ נֶאֶמְרָה כָּאן לְקִיחָה וְנֶאֶמְרָה לְהַלָּן (מלכים ב ב, ה): כִּי הַיּוֹם ה' לֹקֵחַ אֶת אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ, אָמַר לָהֶם אִם לִלְּקִיחָה אַתֶּם דּוֹרְשִׁים, נֶאֱמַר כָּאן לְקִיחָה וְנֶאֱמַר לְהַלָּן (יחזקאל כד, טז): הִנְנִי לֹקֵחַ מִמְּךָ אֶת מַחְמַד עֵינֶיךָ, אָמַר רַבִּי תַּנְחוּמָא יָפֶה הֵשִׁיבָן רַבִּי אַבָּהוּ. מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי אָמְרָה לוֹ אֵין אָנוּ מוֹצְאִין מִיתָה בַּחֲנוֹךְ, אָמַר לָהּ אִלּוּ נֶאֱמַר (בראשית ה, כד): וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים וְשָׁתַק, הָיִיתִי אוֹמֵר כִּדְבָרַיִךְ, כְּשֶׁהוּא אוֹמֵר וְאֵינֶנּוּ כִּי לָקַח אֹתוֹ אֱלֹהִים, וְאֵינֶנּוּ בָּעוֹלָם הַזֶּה כִּי לָקַח אֹתוֹ אֱלֹהִים. | |
|
20. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
34b. כהן גדול בסוף כל ברכה וברכה והמלך תחלת כל ברכה וברכה וסוף כל ברכה וברכה,אמר רבי יצחק בר נחמני לדידי מפרשא לי מיניה דריב"ל הדיוט כמו שאמרנו כהן גדול תחלת כל ברכה וברכה המלך כיון שכרע שוב אינו זוקף שנאמר (מלכים א ח, נד) ויהי ככלות שלמה להתפלל וגו' קם מלפני מזבח ה' מכרוע על ברכיו:,ת"ר קידה על אפים שנאמר (מלכים א א, לא) ותקד בת שבע אפים ארץ כריעה על ברכים שנאמר מכרוע על ברכיו השתחואה זו פשוט ידים ורגלים שנאמר (בראשית לז, י) הבא נבא אני ואמך ואחיך להשתחות לך ארצה,אמר רב חייא בריה דרב הונא חזינא להו לאביי ורבא דמצלו אצלויי,תני חדא הכורע בהודאה הרי זה משובח ותניא אידך הרי זה מגונה,לא קשיא הא בתחלה הא לבסוף,רבא כרע בהודאה תחלה וסוף אמרי ליה רבנן אמאי קא עביד מר הכי אמר להו חזינא לרב נחמן דכרע וחזינא ליה לרב ששת דקא עבד הכי,והתניא הכורע בהודאה הרי זה מגונה,ההיא בהודאה שבהלל,והתניא הכורע בהודאה ובהודאה של הלל הרי זה מגונה,כי תניא ההיא בהודאה דברכת המזון:, big strongמתני׳ /strong /big המתפלל וטעה סימן רע לו ואם שליח צבור הוא סימן רע לשולחיו מפני ששלוחו של אדם כמותו אמרו עליו על ר' חנינא בן דוסא שהיה מתפלל על החולים ואומר זה חי וזה מת אמרו לו מנין אתה יודע אמר להם אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף:, big strongגמ׳ /strong /big אהייא,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,איכא דמתני לה אברייתא המתפלל צריך שיכוין את לבו בכולן ואם אינו יכול לכוין בכולן יכוין את לבו באחת,א"ר חייא אמר רב ספרא משום חד דבי רבי באבות,אמרו עליו על רבי חנינא וכו': מנא הני מילי א"ר יהושע בן לוי דאמר קרא (ישעיהו נז, יט) בורא ניב שפתים שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו,א"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא למשיא בתו לתלמיד חכם ולעושה פרקמטיא לת"ח ולמהנה ת"ח מנכסיו אבל תלמידי חכמים עצמן (ישעיהו סד, ג) עין לא ראתה אלהים זולתך יעשה למחכה לו,ואמר רבי חייא בר אבא אמר רבי יוחנן כל הנביאים כולן לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך,ופליגא דשמואל דאמר שמואל אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד שנאמר (דברים טו, יא) כי לא יחדל אביון מקרב הארץ,וא"ר חייא בר אבא א"ר יוחנן כל הנביאים כולן לא נתנבאו אלא לבעלי תשובה אבל צדיקים גמורים עין לא ראתה אלהים זולתך,ופליגא דר' אבהו דא"ר אבהו מקום שבעלי תשובה עומדין צדיקים גמורים אינם עומדין שנאמר (ישעיהו נז, יט) שלום שלום לרחוק ולקרוב לרחוק ברישא והדר לקרוב,ורבי יוחנן אמר לך מאי רחוק שהיה רחוק מדבר עבירה מעיקרא ומאי קרוב שהיה קרוב לדבר עבירה ונתרחק ממנו השתא,מאי עין לא ראתה אמר רבי יהושע בן לוי זה יין המשומר בענביו מששת ימי בראשית רבי שמואל בר נחמני אמר זה עדן שלא שלטה בו עין כל בריה,שמא תאמר אדם הראשון היכן היה בגן,ושמא תאמר הוא גן הוא עדן תלמוד לומר (בראשית ב, י) ונהר יוצא מעדן להשקות את הגן גן לחוד ועדן לחוד:,ת"ר מעשה שחלה בנו של ר"ג שגר שני ת"ח אצל רבי חנינא בן דוסא לבקש עליו רחמים כיון שראה אותם עלה לעלייה ובקש עליו רחמים בירידתו אמר להם לכו שחלצתו חמה אמרו לו וכי נביא אתה אמר להן לא נביא אנכי ולא בן נביא אנכי אלא כך מקובלני אם שגורה תפלתי בפי יודע אני שהוא מקובל ואם לאו יודע אני שהוא מטורף ישבו וכתבו וכוונו אותה שעה וכשבאו אצל ר"ג אמר להן העבודה לא חסרתם ולא הותרתם אלא כך היה מעשה באותה שעה חלצתו חמה ושאל לנו מים לשתות,ושוב מעשה ברבי חנינא בן דוסא שהלך ללמוד תורה אצל ר' יוחנן בן זכאי וחלה בנו של ריב"ז אמר לו חנינא בני בקש עליו רחמים ויחיה הניח ראשו בין ברכיו ובקש עליו רחמים וחיה אמר רבי יוחנן בן זכאי אלמלי הטיח בן זכאי את ראשו בין ברכיו כל היום כולו לא היו משגיחים עליו אמרה לו אשתו וכי חנינא גדול ממך אמר לה לאו אלא הוא דומה כעבד לפני המלך ואני דומה כשר לפני המלך:,ואמר רבי חייא בר אבא אמר רבי יוחנן אל יתפלל אדם אלא בבית שיש שם חלונות שנאמר (דניאל ו, יא) וכוין פתיחן ליה בעליתיה (לקבל) [נגד],ירושלם אמר רב כהנא חציף עלי מאן דמצלי בבקתא,ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה:, br br big strongהדרן עלך אין עומדין /strong /big br br | |
|