1. Hebrew Bible, Exodus, 2.21 (9th cent. BCE - 3rd cent. BCE)
| 2.21. וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה׃ | 2.21. And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter." |
|
2. Hebrew Bible, Genesis, 1.3, 2.7, 2.24, 4.1-4.2 (9th cent. BCE - 3rd cent. BCE)
| 1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 4.1. וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ 4.1. וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ 4.2. וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃ 4.2. וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃ | 1.3. And God said: ‘Let there be light.’ And there was light." 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." 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 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." |
|
3. Hebrew Bible, Numbers, 28.1-28.8 (9th cent. BCE - 3rd cent. BCE)
| 28.1. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃ 28.4. אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם׃ 28.5. וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין׃ 28.6. עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה׃ 28.7. וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה׃ 28.8. וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ | 28.1. And the LORD spoke unto Moses, saying:" 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season." 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering." 28.4. The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;" 28.5. and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil." 28.6. It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto the LORD." 28.7. And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto the LORD." 28.8. And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto the LORD." |
|
4. Hebrew Bible, Proverbs, 2.4 (9th cent. BCE - 3rd cent. BCE)
| 2.4. אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃ | 2.4. If thou seek her as silver, And search for her as for hid treasures;" |
|
5. Hebrew Bible, Psalms, 31.12 (9th cent. BCE - 3rd cent. BCE)
| 31.12. מִכָּל־צֹרְרַי הָיִיתִי חֶרְפָּה וְלִשֲׁכֵנַי מְאֹד וּפַחַד לִמְיֻדָּעָי רֹאַי בַּחוּץ נָדְדוּ מִמֶּנִּי׃ | 31.12. Because of all mine adversaries I am become a reproach, Yea, unto my neighbours exceedingly, and a dread to mine acquaintance; They that see me without flee from me." |
|
6. Hebrew Bible, Isaiah, 9.1-9.2, 29.16, 45.9 (8th cent. BCE - 5th cent. BCE)
| 9.1. הָעָם הַהֹלְכִים בַּחֹשֶׁךְ רָאוּ אוֹר גָּדוֹל יֹשְׁבֵי בְּאֶרֶץ צַלְמָוֶת אוֹר נָגַהּ עֲלֵיהֶם׃ 9.1. וַיְשַׂגֵּב יְהוָה אֶת־צָרֵי רְצִין עָלָיו וְאֶת־אֹיְבָיו יְסַכְסֵךְ׃ 9.2. הִרְבִּיתָ הַגּוֹי לא [לוֹ] הִגְדַּלְתָּ הַשִּׂמְחָה שָׂמְחוּ לְפָנֶיךָ כְּשִׂמְחַת בַּקָּצִיר כַּאֲשֶׁר יָגִילוּ בְּחַלְּקָם שָׁלָל׃ 9.2. מְנַשֶּׁה אֶת־אֶפְרַיִם וְאֶפְרַיִם אֶת־מְנַשֶּׁה יַחְדָּו הֵמָּה עַל־יְהוּדָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 29.16. הַפְכְּכֶם אִם־כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב כִּי־יֹאמַר מַעֲשֶׂה לְעֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיוֹצְרוֹ לֹא הֵבִין׃ 45.9. הוֹי רָב אֶת־יֹצְרוֹ חֶרֶשׂ אֶת־חַרְשֵׂי אֲדָמָה הֲיֹאמַר חֹמֶר לְיֹצְרוֹ מַה־תַּעֲשֶׂה וּפָעָלְךָ אֵין־יָדַיִם לוֹ׃ | 9.1. The people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them hath the light shined." 9.2. Thou hast multiplied the nation, Thou hast increased their joy; they joy before Thee according to the joy in harvest, as men rejoice when they divide the spoil." 29.16. O your perversity! Shall the potter be esteemed as clay; that the thing made should say of him that made it: ‘He made me not’; Or the thing framed say of him that framed it: ‘He hath no understanding?’" 45.9. Woe unto him that striveth with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What makest thou?’ Or: ‘Thy work, it hath no hands’?" |
|
7. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
| 631b. Shall I tell you? Clin. Yes, by all means. Ath. O Stranger (thus you ought to have said), it is not for nothing that the laws of the Cretans are held in superlatively high repute among all the Hellenes. For they are true laws inasmuch as they effect the well-being of those who use them by supplying all that are good. Now goods are of two kinds, human and divine; and the human goods are dependent on the divine, and he who receives the greater acquires also the less, or else he is bereft of both. |
|
8. Dead Sea Scrolls, Community Rule, 11.9-11.22 (2nd cent. BCE - 1st cent. CE)
|
9. Dead Sea Scrolls, Hodayot, 5.30-5.33, 9.21-9.24, 12.29-12.34, 12.37 (2nd cent. BCE - 1st cent. CE)
|
10. Dead Sea Scrolls, Hodayot, 5.30-5.33, 9.21-9.24, 12.29-12.34, 12.37 (2nd cent. BCE - 1st cent. CE)
|
11. Septuagint, Ecclesiasticus (Siracides), 33.10-33.13, 34.25-34.26 (2nd cent. BCE - 2nd cent. BCE)
| 33.11. In the fulness of his knowledge the Lord distinguished them and appointed their different ways; 33.12. some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place. 33.13. As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. 34.25. If a man washes after touching a dead body,and touches it again,what has he gained by his washing? 34.26. So if a man fasts for his sins,and goes again and does the same things,who will listen to his prayer?And what has he gained by humbling himself? |
|
12. Septuagint, Wisdom of Solomon, 7.14, 7.26 (2nd cent. BCE - 1st cent. BCE)
| 7.14. for it is an unfailing treasure for men;those who get it obtain friendship with God,commended for the gifts that come from instruction. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. |
|
13. Philo of Alexandria, On The Life of Abraham, 122, 100 (1st cent. BCE - 1st cent. CE)
| 100. And the marriage in which pleasure unites people comprehends the connection of the bodies, but that which is brought about by wisdom is the union of reasonings which desire purification, and of the perfect virtues; and the two kinds of marriage here described are extremely opposite to one another; |
|
14. Philo of Alexandria, On The Cherubim, 41-47, 49-51, 84, 40 (1st cent. BCE - 1st cent. CE)
| 40. And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother." These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; 40. A third view of the question is, that no king or tyrant may ever despise an obscure private individual, from being full of insolence and haughty pride; but that such an one, coming as a pupil to the school of the sacred laws, may relax his eyebrows, unlearning his self-opinionativeness, and yielding rather to true reason. |
|
15. Philo of Alexandria, On Drunkenness, 54, 53 (1st cent. BCE - 1st cent. CE)
| 53. But he does not promise to accomplish them, but only agrees to fulfil them; that is to say, studying never to omit anything which may conduce to its growth and fulness, but in every instance labouring to get the better of all his difficulties, even though there may be innumerable impediments hindering and drawing him in the opposite direction. |
|
16. Philo of Alexandria, On Flight And Finding, 138, 137 (1st cent. BCE - 1st cent. CE)
| 137. Those also who have inquired what it is that nourishes the soul, for as Moses says, "They knew not what it was," learnt at last and found that it was the word of God and the divine reason, from which flows all kinds of instinctive and everlasting wisdom. This is the heavenly nourishment which the holy scripture indicates, saying, in the character of the cause of all things, "Behold I rain upon you bread from Heaven; |
|
17. Philo of Alexandria, On The Migration of Abraham, 34-35, 67, 33 (1st cent. BCE - 1st cent. CE)
| 33. and these things are in their own nature most admirable and most beautiful; for of the things of which the soul is in travail by herself, the greater part are premature and abortive progency; but those on which God pours his showers and which he waters, are produced in a perfect, and entire, and most excellent state. |
|
18. Philo of Alexandria, On The Change of Names, 120 (1st cent. BCE - 1st cent. CE)
| 120. But even if you have not done so before, at least call it to you now, that it may eat of and be supported by your improvement and your close connection with him; for perhaps he will even dwell with you, and will bring with him the winged, and divinely inspired, and prophetical race by name Zipporah. XXI. |
|
19. Philo of Alexandria, On The Creation of The World, 152, 38, 151 (1st cent. BCE - 1st cent. CE)
| 151. But since nothing in creation lasts for ever, but all mortal things are liable to inevitable changes and alterations, it was unavoidable that the first man should also undergo some disaster. And the beginning of his life being liable to reproach, was his wife. For, as long as he was single, he resembled, as to his creation, both the world and God; and he represented in his soul the characteristics of the nature of each, I do not mean all of them, but such as a mortal constitution was capable of admitting. But when woman also was created, man perceiving a closely connected figure and a kindred formation to his own, rejoiced at the sight, and approached her and embraced her. |
|
20. Philo of Alexandria, On Planting, 23-24, 22 (1st cent. BCE - 1st cent. CE)
|
21. Philo of Alexandria, On The Posterity of Cain, 77 (1st cent. BCE - 1st cent. CE)
| 77. Isaac too and Moses take unto themselves wives, but they do not take them of their own act entirely; but Isaac, "When he went into the house of his Mother," is said to have taken a wife; and to Moses, "The man with whom he lodged gave his daughter Zipporah to be his Wife." XXIII. |
|
22. Philo of Alexandria, On Curses, 43, 30 (1st cent. BCE - 1st cent. CE)
| 30. But when he comes to that which is the peculiar attribute of the creature, he says, with the most perfect correctness, "I will go down with you;" for change of place is adapted to you: so that no one shall go down with me, for in me there is no changing; but whatever is consistent with me, that is to say, with rest, shall stand. And with those who go down in such a manner as to change their place (for change of place is akin to and closely connected with them), I will go down also, not indeed changing my situation as to its actual place, inasmuch as I fill every place with myself. |
|
23. Philo of Alexandria, On The Sacrifices of Cain And Abel, 21-32, 60, 62, 20 (1st cent. BCE - 1st cent. CE)
| 20. Consider, O my soul, and know who it is who is hated, and who is the son of her who is hated, and immediately you shall perceive that the chief rights and chief honours belong to no one else but to him alone; for there are two wives cohabiting with each individual of us, hostile and inimical to one another, filling the abode of the soul with the contentions which arise from jealousy. of these we love one, which is gentle and tractable, and which we think very affectionate and akin to ourselves, and its name is pleasure; but the other we hate, looking upon it as untameable, ungentle, fierce, and very hostile to us, and the name of this one is virtue. Now what mortal is ignorant of the great mysteries of that exceedingly beautiful and greatly contended for pleasure? And who could worthily describe the multitude or the greatness of the good things which are treasured up by Virtue? |
|
24. Philo of Alexandria, On Dreams, 1.164, 1.191 (1st cent. BCE - 1st cent. CE)
| 1.164. Now is it not fitting that even blind men should become sharpsighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated. 1.191. consider, however, what comes afterwards. The sacred word enjoins some persons what they ought to do by positive command, like a king; to others it suggests what will be for their advantage, as a preceptor does to his pupils; to others again, it is like a counsellor suggesting the wisest plans; and in this way too, it is of great advantage to those who do not of themselves know what is expedient; to others it is like a friend, in a mild and persuasive manner, bringing forward many secret things which no uninitiated person may lawfully hear. |
|
25. Philo of Alexandria, On The Special Laws, 1.8, 1.257-1.260, 3.208-3.209 (1st cent. BCE - 1st cent. CE)
| 1.8. These considerations have come to our ears, having been discussed of old among men of divine spirit and wisdom, who have interpreted the writings of Moses in no superficial or careless manner. But, besides what has been already said, I also look upon circumcision to be a symbol of two things of the most indispensable importance. 1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 3.208. And the law says, "Let everything which a man that is unclean has touched be also unclean as being polluted by a participation in that which is unclean." And this sacred injunction appears to have a wide operation, not being limited to the body alone, but proceeding as it would seem also to investigate the dispositions of the soul 3.209. for the unjust and impious man is peculiarly unclean, being one who has no respect for either human or divine things, but who throws everything into disorder and confusion by the immoderate vehemence of his passions, and by the extravagance of his wickedness, so that everything which he touches becomes faulty, having its nature changed by the wickedness of him who has taken them in hand. For in like manner the actions of the good are, on the contrary, all praiseworthy, being made better by the energies of those who apply themselves to them, since in some degree what is done resembles in its character the person who does it.Go to the Tables of Contents of The Works of PhiloPlease buy the CD to support the site, view it without ads, and get bonus stuff!Early Christian Writings is copyright © 2001-2020 Peter Kirby E-Mail. |
|
26. Philo of Alexandria, On The Virtues, 55 (1st cent. BCE - 1st cent. CE)
| 55. And the clearest proof of what I have said may be afforded by the following consideration. He had a friend and pupil, one who had been so almost from his very earliest youth, Joshua by name, whose friendship he had won, not by any of the arts which are commonly in use among other men, but by that heavenly and unmixed love from which all virtue is derived. This man lived under the same roof, and shared the same table with him, except when solitude was enjoined to him on occasions when he was inspired and instructed in divine oracles. He also performed other services for him in which he was distinguished from the multitude, being almost his lieutet, and regulating in conjunction with him the matters relating to his supreme authority. |
|
27. Philo of Alexandria, On The Contemplative Life, 57-63, 25 (1st cent. BCE - 1st cent. CE)
| 25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection. |
|
28. Philo of Alexandria, Allegorical Interpretation, 1.65, 2.57, 3.3, 3.219 (1st cent. BCE - 1st cent. CE)
| 1.65. Let us examine the expressions of the writer: "A river," says he, "goes forth out of Eden, to water the Paradise." This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of preeminence. For each of the virtues is really and truly a ruler and a queen. And the expression, "is separated," is equivalent to "is marked off by fixed boundaries;" since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed. XX. |
|
29. Philo of Alexandria, Questions On Exodus, 2.51 (1st cent. BCE - 1st cent. CE)
|
30. Philo of Alexandria, Questions On Genesis, 1.28-1.29, 4.8 (1st cent. BCE - 1st cent. CE)
|
31. Philo of Alexandria, Who Is The Heir, 184 (1st cent. BCE - 1st cent. CE)
| 184. But the unmixed and unadulterated portion of the soul is the pure mind, which, being inspired by heaven from above, when it is preserved in a state free from all disease and from all mishap is very suitably all poured forth and resolved into the elements of a sacred libation, and so restored in a fitting manner to God, who inspired it and preserved it free from any infliction of evil; but the mixed portion is entirely that of the outward senses, and for this part nature has made suitable craters. |
|
32. Philo of Alexandria, That The Worse Attacks The Better, 147, 54, 115 (1st cent. BCE - 1st cent. CE)
| 115. Now these energies are especially the food of the soul, which is competent to give suck, as the lawgiver says, "Honey out of the rock, and oil out of the solid Rock," meaning by the solid rock which cannot be cut through, the wisdom of God, which is the nurse and foster-mother and educator of those who desire incorruptible food; |
|
33. Philo of Alexandria, That God Is Unchangeable, 61 (1st cent. BCE - 1st cent. CE)
| 61. My good men! A man who would establish the most excellent system of laws, ought to keep one end constantly in view, namely, to do good to all who come within his reach." Those, therefore, who have received a fortunate disposition, and an education in all respects blameless, finding the path of life which proceeds in this direction plain and straight, take truth with them as the companion of their journey; by which they are initiated in the true mysteries relating to the living God, and therefore they never attribute any of the properties of created beings to him. |
|
34. Philo of Alexandria, Plant., 36 (1st cent. BCE - 1st cent. CE)
| 36. We must therefore have recourse to allegory, which is a favourite with men capable of seeing through it; for the sacred oracles most evidently conduct us towards and instigate us to the pursuit of it. For they say that in the Paradise there were plants in no respect similar to those which exist among us; but they speak of trees of life, trees of immortality, trees of knowledge, of comprehension, of understanding; trees of the knowledge of good and evil. |
|
35. New Testament, 1 Corinthians, 11.23, 15.3 (1st cent. CE - 1st cent. CE)
| 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures |
|
36. New Testament, 1 Thessalonians, 4.4 (1st cent. CE - 1st cent. CE)
| 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor |
|
37. New Testament, 2 Corinthians, 12.4 (1st cent. CE - 1st cent. CE)
|
38. New Testament, Acts, 9.8 (1st cent. CE - 2nd cent. CE)
| 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. |
|
39. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE)
| 1.15. who is the image of the invisible God, the firstborn of all creation. |
|
40. New Testament, Ephesians, 5.32 (1st cent. CE - 1st cent. CE)
| 5.32. This mystery is great, but I speak concerning Christ and of the assembly. |
|
41. New Testament, Romans, 9.20-9.21 (1st cent. CE - 1st cent. CE)
| 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this? 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? |
|
42. New Testament, John, 14.9 (1st cent. CE - 1st cent. CE)
| 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' |
|
43. Anon., Letter of Aristeas, 234
| 234. The king bestowed great praise upon him and asked the tenth, What is the highest form of glory? And he said, 'To honour God, and this is done not with gifts and sacrifices but with purity of soul and holy conviction, since all things are fashioned and governed by God in accordance with His will. of this purpose you are in constant possession as all men can see from your achievements in the past and in the present.' |
|
