1. Hebrew Bible, Genesis, 9.20 (9th cent. BCE - 3rd cent. BCE)
| 9.20. And Noah, the man of the land, began and planted a vineyard." |
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2. Hebrew Bible, Numbers, 27.16-27.17 (9th cent. BCE - 3rd cent. BCE)
| 27.16. יִפְקֹד יְהוָה אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר אִישׁ עַל־הָעֵדָה׃ 27.17. אֲשֶׁר־יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהוָה כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה׃ | 27.16. ’Let the LORD, the God of the spirits of all flesh, set a man over the congregation," 27.17. who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.’" |
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3. Philo of Alexandria, On Drunkenness, 73 (1st cent. BCE - 1st cent. CE)
| 73. This is he who "took as coadjutor," that is to say, who searched for and sought out the things of corruptible creation, of which the chief happiness is laid up in eating and drinking, and who went, Moses says, "to the chimney," which was burning and flaming with the excesses of wickedness, and which could never be extinguished, namely, the life of man, and who, after that, was able even to pierce the woman through her belly, because she appeared to be the cause of bringing forth, being, in real truth, rather the patient than the agent, and even every "man," and every reasoning which follows the opinion which attributes passions to the essence of God, who is the cause of all things. XVIII. |
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4. Philo of Alexandria, On The Migration of Abraham, 19 (1st cent. BCE - 1st cent. CE)
| 19. What then are the parts which are imperishable? In the first place, a perfect alienation from pleasure which says, "Let us lie down Together," and let us enjoy human enjoyments; secondly, presence of mind combined with fortitude, by means of which the soul separates and distinguishes from one another those things which by vain opinions are accounted good things, as so many dreams, confessing that "the only true and accurate explanations of things are found with God;" and that all those imaginings, which exist in the unsteady, puffed up, and arrogant life of those men who are not yet purified, but who delight in those pleasures which proceed from bakers, and cooks, and wine-bearers, are uncertain and indistinct; |
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5. Philo of Alexandria, On The Posterity of Cain, 49, 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. |
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6. Philo of Alexandria, On The Special Laws, 1.55 (1st cent. BCE - 1st cent. CE)
| 1.55. And it is well that a charge should be given to all those who have any admiration for virtue to inflict all such punishment out of hand without any delay, not bringing them before either any judgment seat, or any council, or any bench of magistrates, but giving vent to their own disposition which hates evil and loves God, so as to chastise the impious with implacable rigour, looking upon themselves as everything for the time being, counsellors, and judges, and generals, and members of the assembly, and accusers, and witnesses, and laws, and the people; that so, since there is no conceivable hindrance, they may with all their company put themselves forward fearlessly to fight as the champions of holiness.X. |
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7. Philo of Alexandria, On The Virtues, 34 (1st cent. BCE - 1st cent. CE)
| 34. And the sacred volumes contain the most undeniable proofs of what has been here stated. The most numerous of all nations is that of the Arabians, whose ancient name was the Madienaeans. These people being inimicably disposed towards the Hebrews, for no other cause more than because they honour and worship the highest and mightiest Cause of all things, as being dedicated to the Creator and Father of the universe as his peculiar people, and having tried every imaginable device and exhausted every contrivance to cause them to abandon the worship of the one only true and living God, and to forsake holiness and adopt impiety, thought that if they could do so they should be easily able to get the better of them. But when, in spite of having both done and said innumerable things, they had failed in everything, like dying people who now despair of their safety, they contrived a device of the following nature. |
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8. Philo of Alexandria, On The Life of Moses, 1.106 (1st cent. BCE - 1st cent. CE)
| 1.106. And when they had a little recovered from this punishment, then, like wrestlers at the games, who have recovered fresh strength after a struggle, that so they may contend again with renewed vigour, they again returned to their original wickedness, forgetting the evils which they had already experienced. |
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9. Philo of Alexandria, Allegorical Interpretation, 2.91, 3.237, 3.239, 3.241-3.242 (1st cent. BCE - 1st cent. CE)
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