1. Hebrew Bible, Deuteronomy, 5.24 (9th cent. BCE - 3rd cent. BCE)
| 5.24. קְרַב אַתָּה וּשֲׁמָע אֵת כָּל־אֲשֶׁר יֹאמַר יְהוָה אֱלֹהֵינוּ וְאַתְּ תְּדַבֵּר אֵלֵינוּ אֵת כָּל־אֲשֶׁר יְדַבֵּר יְהוָה אֱלֹהֵינוּ אֵלֶיךָ וְשָׁמַעְנוּ וְעָשִׂינוּ׃ | 5.24. Go thou near, and hear all that the LORD our God may say; and thou shalt speak unto us all that the LORD our God may speak unto thee; and we will hear it and do it.’" |
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2. Hebrew Bible, Exodus, 24.16 (9th cent. BCE - 3rd cent. BCE)
| 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ | 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." |
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3. Hebrew Bible, Genesis, 2.6, 4.1, 4.4, 24.51, 24.67, 25.8 (9th cent. BCE - 3rd cent. BCE)
| 2.6. וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃ 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׃ 4.4. וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃ 24.51. הִנֵּה־רִבְקָה לְפָנֶיךָ קַח וָלֵךְ וּתְהִי אִשָּׁה לְבֶן־אֲדֹנֶיךָ כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 24.67. וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃ 25.8. וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו׃ | 2.6. but there went up a mist from the earth, and watered the whole face of the ground." 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.’" 4.4. 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;" 24.51. Behold, Rebekah is before thee, take her, and go, and let her be thy master’s son’s wife, as the LORD hath spoken.’" 24.67. And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted for his mother." 25.8. And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people." |
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4. Hebrew Bible, Job, 1.21, 10.18, 38.8 (9th cent. BCE - 3rd cent. BCE)
| 1.21. וַיֹּאמֶר עָרֹם יצתי [יָצָאתִי] מִבֶּטֶן אִמִּי וְעָרֹם אָשׁוּב שָׁמָה יְהוָה נָתַן וַיהוָה לָקָח יְהִי שֵׁם יְהוָה מְבֹרָךְ׃ 10.18. וְלָמָּה מֵרֶחֶם הֹצֵאתָנִי אֶגְוַע וְעַיִן לֹא־תִרְאֵנִי׃ 38.8. וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃ | 1.21. And he said; Naked came I out of my mother’s womb, And naked shall I return thither; The LORD gave, and the LORD hath taken away; Blessed be the name of the LORD." 10.18. Wherefore then hast Thou brought me forth out of the womb? Would that I had perished, and no eye had seen me!" 38.8. Or who shut up the sea with doors, When it broke forth, and issued out of the womb;" |
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5. Hebrew Bible, Numbers, 6.25 (9th cent. BCE - 3rd cent. BCE)
| 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ | 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" |
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6. Hebrew Bible, Proverbs, 19.14, 25.2 (9th cent. BCE - 3rd cent. BCE)
| 19.14. בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵיְהוָה אִשָּׁה מַשְׂכָּלֶת׃ 25.2. כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר׃ 25.2. מַעֲדֶה בֶּגֶד בְּיוֹם קָרָה חֹמֶץ עַל־נָתֶר וְשָׁר בַּשִּׁרִים עַל לֶב־רָע׃ | 19.14. House and riches are the inheritance of fathers; But a prudent wife is from the LORD." 25.2. It is the glory of God to conceal a thing; but the glory of kings is to search out a matter." |
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7. Hebrew Bible, Psalms, 18.2, 67.1, 80.3, 80.7, 80.19, 104.15, 119.135 (9th cent. BCE - 3rd cent. BCE)
| 18.2. וַיּוֹצִיאֵנִי לַמֶּרְחָב יְחַלְּצֵנִי כִּי חָפֵץ בִּי׃ 18.2. וַיֹּאמַר אֶרְחָמְךָ יְהוָה חִזְקִי׃ 67.1. לַמְנַצֵּח בִּנְגִינֹת מִזְמוֹר שִׁיר׃ 80.3. לִפְנֵי אֶפְרַיִם וּבִנְיָמִן וּמְנַשֶּׁה עוֹרְרָה אֶת־גְּבוּרָתֶךָ וּלְכָה לִישֻׁעָתָה לָּנוּ׃ 80.7. תְּשִׂימֵנוּ מָדוֹן לִשְׁכֵנֵינוּ וְאֹיְבֵינוּ יִלְעֲגוּ־לָמוֹ׃ 80.19. וְלֹא־נָסוֹג מִמֶּךָּ תְּחַיֵּנוּ וּבְשִׁמְךָ נִקְרָא׃ 104.15. וְיַיִן יְשַׂמַּח לְבַב־אֱנוֹשׁ לְהַצְהִיל פָּנִים מִשָּׁמֶן וְלֶחֶם לְבַב־אֱנוֹשׁ יִסְעָד׃ 119.135. פָּנֶיךָ הָאֵר בְּעַבְדֶּךָ וְלַמְּדֵנִי אֶת־חֻקֶּיךָ׃ | 18.2. And he said: I love thee, O LORD, my strength." 67.1. For the Leader; with string-music. A Psalm, a Song." 80.3. Before Ephraim and Benjamin and Manasseh, stir up Thy might, And come to save us." 80.7. Thou makest us a strife unto our neighbours; And our enemies mock as they please." 80.19. So shall we not turn back from Thee; Quicken Thou us, and we will call upon Thy name." 104.15. And wine that maketh glad the heart of man, Making the face brighter than oil, And bread that stayeth man's heart." 119.135. Make Thy face to shine upon Thy servant; And teach me Thy statutes." |
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8. Hebrew Bible, Isaiah, 35.2, 40.5, 44.2, 44.24, 46.3, 48.8, 49.1, 49.5, 58.8 (8th cent. BCE - 5th cent. BCE)
| 35.2. פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן כְּבוֹד הַלְּבָנוֹן נִתַּן־לָהּ הֲדַר הַכַּרְמֶל וְהַשָּׁרוֹן הֵמָּה יִרְאוּ כְבוֹד־יְהוָה הֲדַר אֱלֹהֵינוּ׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 44.2. כֹּה־אָמַר יְהוָה עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן יַעְזְרֶךָּ אַל־תִּירָא עַבְדִּי יַעֲקֹב וִישֻׁרוּן בָּחַרְתִּי בוֹ׃ 44.2. רֹעֶה אֵפֶר לֵב הוּתַל הִטָּהוּ וְלֹא־יַצִּיל אֶת־נַפְשׁוֹ וְלֹא יֹאמַר הֲלוֹא שֶׁקֶר בִּימִינִי׃ 44.24. כֹּה־אָמַר יְהוָה גֹּאֲלֶךָ וְיֹצֶרְךָ מִבָּטֶן אָנֹכִי יְהוָה עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מי אתי [מֵאִתִּי׃] 46.3. שִׁמְעוּ אֵלַי בֵּית יַעֲקֹב וְכָל־שְׁאֵרִית בֵּית יִשְׂרָאֵל הַעֲמֻסִים מִנִּי־בֶטֶן הַנְּשֻׂאִים מִנִּי־רָחַם׃ 48.8. גַּם לֹא־שָׁמַעְתָּ גַּם לֹא יָדַעְתָּ גַּם מֵאָז לֹא־פִתְּחָה אָזְנֶךָ כִּי יָדַעְתִּי בָּגוֹד תִּבְגּוֹד וּפֹשֵׁעַ מִבֶּטֶן קֹרָא לָךְ׃ 49.1. לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃ 49.1. שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃ 49.5. וְעַתָּה אָמַר יְהוָה יֹצְרִי מִבֶּטֶן לְעֶבֶד לוֹ לְשׁוֹבֵב יַעֲקֹב אֵלָיו וְיִשְׂרָאֵל לא [לוֹ] יֵאָסֵף וְאֶכָּבֵד בְּעֵינֵי יְהוָה וֵאלֹהַי הָיָה עֻזִּי׃ 58.8. אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יְהוָה יַאַסְפֶךָ׃ | 35.2. It shall blossom abundantly, and rejoice, Even with joy and singing; The glory of Lebanon shall be given unto it, The excellency of Carmel and Sharon; They shall see the glory of the LORD, The excellency of our God." 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’" 44.2. Thus saith the LORD that made thee, And formed thee from the womb, who will help thee: Fear not, O Jacob My servant, And thou, Jeshurun, whom I have chosen." 44.24. Thus saith the LORD, thy Redeemer, And He that formed thee from the womb: I am the LORD, that maketh all things; That stretched forth the heavens alone; That spread abroad the earth by Myself;" 46.3. Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne [by Me] from the birth, that are carried from the womb:" 48.8. Yea, thou heardest not; Yea, thou knewest not; Yea, from of old thine ear was not opened; For I knew that thou wouldest deal very treacherously, And wast called a transgressor from the womb." 49.1. Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;" 49.5. And now saith the LORD That formed me from the womb to be His servant, To bring Jacob back to Him, And that Israel be gathered unto Him— For I am honourable in the eyes of the LORD, And my God is become my strength—" 58.8. Then shall thy light break forth as the morning, And thy healing shall spring forth speedily; And thy righteousness shall go before thee, The glory of the LORD shall be thy rearward." |
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9. Hebrew Bible, Judges, 16.17 (8th cent. BCE - 5th cent. BCE)
| 16.17. וַיַּגֶּד־לָהּ אֶת־כָּל־לִבּוֹ וַיֹּאמֶר לָהּ מוֹרָה לֹא־עָלָה עַל־רֹאשִׁי כִּי־נְזִיר אֱלֹהִים אֲנִי מִבֶּטֶן אִמִּי אִם־גֻּלַּחְתִּי וְסָר מִמֶּנִּי כֹחִי וְחָלִיתִי וְהָיִיתִי כְּכָל־הָאָדָם׃ | 16.17. that he told her all his heart, and said to her, There has not come a razor upon my head; for I have been a Nazir to God from my mother’s womb: if I am shaved, then my strength will go from me, and I shall become weak, and be like any other man." |
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10. Hebrew Bible, Ezekiel, 3.12-3.13, 8.4, 9.3, 10.19, 10.22, 11.22, 43.2 (6th cent. BCE - 5th cent. BCE)
| 3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 3.13. וְקוֹל כַּנְפֵי הַחַיּוֹת מַשִּׁיקוֹת אִשָּׁה אֶל־אֲחוֹתָהּ וְקוֹל הָאוֹפַנִּים לְעֻמָּתָם וְקוֹל רַעַשׁ גָּדוֹל׃ 8.4. וְהִנֵּה־שָׁם כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל כַּמַּרְאֶה אֲשֶׁר רָאִיתִי בַּבִּקְעָה׃ 9.3. וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל נַעֲלָה מֵעַל הַכְּרוּב אֲשֶׁר הָיָה עָלָיו אֶל מִפְתַּן הַבָּיִת וַיִּקְרָא אֶל־הָאִישׁ הַלָּבֻשׁ הַבַּדִּים אֲשֶׁר קֶסֶת הַסֹּפֵר בְּמָתְנָיו׃ 10.19. וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וַיֵּרוֹמּוּ מִן־הָאָרֶץ לְעֵינַי בְּצֵאתָם וְהָאוֹפַנִּים לְעֻמָּתָם וַיַּעֲמֹד פֶּתַח שַׁעַר בֵּית־יְהוָה הַקַּדְמוֹנִי וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃ 10.22. וּדְמוּת פְּנֵיהֶם הֵמָּה הַפָּנִים אֲשֶׁר רָאִיתִי עַל־נְהַר־כְּבָר מַרְאֵיהֶם וְאוֹתָם אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ׃ 11.22. וַיִּשְׂאוּ הַכְּרוּבִים אֶת־כַּנְפֵיהֶם וְהָאוֹפַנִּים לְעֻמָּתָם וּכְבוֹד אֱלֹהֵי־יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה׃ 43.2. וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ׃ 43.2. וְלָקַחְתָּ מִדָּמוֹ וְנָתַתָּה עַל־אַרְבַּע קַרְנֹתָיו וְאֶל־אַרְבַּע פִּנּוֹת הָעֲזָרָה וְאֶל־הַגְּבוּל סָבִיב וְחִטֵּאתָ אוֹתוֹ וְכִפַּרְתָּהוּ׃ | 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;" 3.13. also the noise of the wings of the living creatures as they touched one another, and the noise of the wheels beside them, even the noise of a great rushing." 8.4. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain." 9.3. And the glory of the God of Israel was gone up from the cherub, whereupon it was, to the threshold of the house; and He called to the man clothed in linen, who had the writer’s inkhorn on his side." 10.19. And the cherubim lifted up their wings, and mounted up from the earth in my sight when they went forth, and the wheels beside them; and they stood at the door of the east gate of the LORD’S house; and the glory of the God of Israel was over them above." 10.22. And as for the likeness of their faces, they were the faces which I saw by the river Chebar, their appearances and themselves; they went every one straight forward." 11.22. Then did the cherubim lift up their wings, and the wheels were beside them; and the glory of the God of Israel was over them above." 43.2. and, behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory." |
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11. Hebrew Bible, 2 Chronicles, 5.14, 32.21 (5th cent. BCE - 3rd cent. BCE)
| 5.14. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמוֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית הָאֱלֹהִים׃ 32.21. וַיִּשְׁלַח יְהוָה מַלְאָךְ וַיַּכְחֵד כָּל־גִּבּוֹר חַיִל וְנָגִיד וְשָׂר בְּמַחֲנֵה מֶלֶךְ אַשּׁוּר וַיָּשָׁב בְּבֹשֶׁת פָּנִים לְאַרְצוֹ וַיָּבֹא בֵּית אֱלֹהָיו ומיציאו [וּמִיצִיאֵי] מֵעָיו שָׁם הִפִּילֻהוּ בֶחָרֶב׃ | 5.14. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of God." 32.21. And the LORD sent an angel, who cut off all the mighty men of valour, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, they that came forth of his own bowels slew him there with the sword." |
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12. Philo of Alexandria, On The Life of Abraham, 101, 100 (1st cent. BCE - missingth 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; |
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13. Philo of Alexandria, On The Cherubim, 41, 47, 65, 8, 40 (1st cent. BCE - missingth 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. |
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14. Philo of Alexandria, On The Preliminary Studies, 112-113, 34-38, 61, 111 (1st cent. BCE - missingth cent. CE)
| 111. And the son of the man who was devoted to learning, learnt a very beautiful doctrine when he went on that admirable embassy, asking in marriage for the self-taught wise man that most appropriate sister, namely, perseverance. For he takes ten camels, a reminder of the number ten, that is to say, of right instruction, from among many and, indeed, infinite memorials of the Lord. |
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15. Philo of Alexandria, On Flight And Finding, 40, 42-52, 25 (1st cent. BCE - missingth cent. CE)
| 25. But she says, when you see the bad man coming in with great impetuosity, against virtue, and making great account of those things which it is more proper to disregard, such as wealth, glory, and pleasure, and praising the performance of actions of injustice, as being the cause of all the advantages before mentioned: for we see that those who act unjustly, are, for the most part, men possessed of much silver, and of much gold, and of high reputation. Do not then, turn away to the opposite road, and devote yourself to a life of penury, and abasement, and austerity, and solitude; for, by doing so, you will irritate your adversary, and arm a more bitter enemy against yourself. |
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16. Philo of Alexandria, On Giants, 30 (1st cent. BCE - missingth cent. CE)
| 30. But there is nothing which is so great a hindrance to its growth as the fleshly nature. For that, as if it were the principal and most solid foundation of folly and ignorance, is laid down firmly, and then each of the aforenamed evils is built up upon it. |
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17. Philo of Alexandria, On The Migration of Abraham, 20, 208-211, 68, 74, 78, 144 (1st cent. BCE - missingth cent. CE)
| 144. And the sacred scriptures teach us that this disposition is an insidious one; for when it perceives that the most vigorous portion of the power of the soul has passed over, then, "rising up from its ambuscade, it cuts to pieces the fatigued portion like a rearguard." And of fatigue there is one kind which easily succumbs through the weakness of its reason which is unable to support the labours, which are to be encountered in the cause of virtue, and so, like those who are surprised in the rearguard, it is easily overcome. But the other kind is willing to endure honourable toil, vigorously persevering in all good things, and not choosing to bear anything whatever that is bad, not even though it be ever so trifling, but rejecting it as though it were the heaviest of burdens. |
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18. Philo of Alexandria, On The Change of Names, 14, 84-86, 117 (1st cent. BCE - missingth cent. CE)
| 117. Therefore they will say that there were not the same causes why they should run back with such exceeding speed, making the double course from the objects of the outward sense and to the objects of the outward sense, without stopping to take breath, and with excessive impetuosity; but that the cause was rather the man who delivered them from the shepherds of the wild flock. And they call Moses an Egyptian, a man who was not only a Hebrew, but even a Hebrew of the very purest race, of the only tribe which is consecrated, because they are unable to rise above their own nature; |
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19. Philo of Alexandria, On The Creation of The World, 44 (1st cent. BCE - missingth cent. CE)
| 44. For God thought fit to endue nature with a long duration, making the races that he was creating immortal, and giving them a participation in eternity. On which account he led on and hastened the beginning towards the end, and caused the end to turn backwards to the beginning: for from plants comes fruit, as the end might come from the beginning; and from the fruit comes the seed, which again contains the plant within itself, so that a fresh beginning may come from the end. XIV. |
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20. Philo of Alexandria, On Planting, 76, 22 (1st cent. BCE - missingth cent. CE)
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21. Philo of Alexandria, On The Posterity of Cain, 102, 134-135, 142-145, 148-149, 153, 42, 101 (1st cent. BCE - missingth cent. CE)
| 101. But Moses does not think it right to incline either to the right or to the left, or in short to any part of the earthly Edom; but rather to proceed along the middle way, which he with great propriety calls the royal road, for since God is the first and only God of the universe, so also the road to him, as being the king's road, is very properly denominated royal; and this royal road you must consider to be philosophy, not that philosophy which the existing sophistical crowd of men pursues (for they, studying the art of words in opposition to truth, have called crafty wickedness, wisdom, assigning a divine name to wicked action), but that which the ancient company of those men who practised virtue studied, rejecting the persuasive juggleries of pleasure, and adopting a virtuous and austere study of the honourable-- |
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22. Philo of Alexandria, On The Sacrifices of Cain And Abel, 2-3, 43-44, 5, 51-52, 69, 88, 1 (1st cent. BCE - missingth cent. CE)
| 1. And he also added, that she should bring forth his Brother." The addition of one thing is a taking away of some other; as for instance, of particles in arithmetic, and of reasons in the soul. If then we must say that Abel is added, we must also think that Cain is taken away. But that the unusual character of expression may not cause perplexity to many we will endeavour to explain accurately the philosophy which is apparent beneath them, as clearly as may be in our power. |
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23. Philo of Alexandria, On Sobriety, 66, 65 (1st cent. BCE - missingth cent. CE)
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24. Philo of Alexandria, On Dreams, 1.46, 1.159, 1.167, 1.171-1.172 (1st cent. BCE - missingth cent. CE)
| 1.46. therefore his mother, perseverance, that is Rebecca, says to him, "Rise up and flee to Laban, my brother, to Charran, and dwell with him certain Days." Do you not perceive then that the practiser of virtue will not endure to live permanently in the country of the outward senses, but only to remain there a few days and a short time, on account of the necessities of the body to which he is bound? But a longer time and an entire life is allotted to him in the city which is appreciable only by the intellect. IX. 1.159. Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not Afraid." This oracle and this vision were also the firmest support of the soul devoted to the practice of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his Inheritance." XXVI. 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.171. If, however, this practiser of virtue runs on vigorously towards the end and learns to see clearly what he previously only dreamed of in an indistinct way, being altered and re-stamped with a better character, and being called Israel, that is, "the man who sees God," instead of Jacob, that is, "the supplanter," he then is no longer set down as the son of Abraham, as his father, of him who derived wisdom from instruction, but as the son of Israel, who was born excellent by nature. 1.172. These statements are not fables of my own invention, but are the oracle written on the sacred pillars. For, says the scripture: "Israel having departed, he and all that he had came to the well of the oath, and there he sacrificed a sacrifice to the God of his father Isaac." Do you not now perceive that this present assertion has reference not to the relationship between mortal men, but, as was said before, to the nature of things? For look at what is before us. At one time, Jacob is spoken of as the son of his father Abraham, and at another time he is called Israel, the son of Isaac, on account of the reason which we have thus accurately investigated. XVIII. |
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25. Philo of Alexandria, On The Special Laws, 1.243 (1st cent. BCE - missingth cent. CE)
| 1.243. And God comforts those who have ceased to travel by the road of wickedness, as if they now, by means of the race of the priesthood, had received a pure purpose of life for the future, and had been sent forth so as to obtain an equal share of honour with the priests. And it is for this reason that the victim sacrificed as a sin-offering is consumed in one day, because men ought to delay to sin, being always slow and reluctant to approach it, but to exert all possible haste and promptness in doing well. |
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26. Philo of Alexandria, On The Virtues, 212, 208 (1st cent. BCE - missingth cent. CE)
| 208. Again, to the one who was approved of as the heir, there were born two sons, twins, resembling one another in no particular except in the hands, and even in them only by some especially providence of God, inasmuch as they were alike neither in their bodies nor in their minds, for the younger one was obedient to both his parents, and was really amiable and pleasing, so that he obtained the praises even of God; while the elder was disobedient, being intemperate in respect of the pleasures of the belly and of the parts beneath the belly, by a regard for which he was induced even to part with his birth-right, as far as he himself was concerned, though he repented immediately afterwards of the conditions on which he had forfeited it, and sought to slay his brother, and, in fact, to do everything imaginable by which he could be likely to pain his parents; |
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27. Philo of Alexandria, On The Life of Moses, 1.5, 1.7, 1.48, 1.60, 1.148-1.149, 2.58, 2.171, 2.291 (1st cent. BCE - missingth cent. CE)
| 1.5. And I will begin first with that with which it is necessary to begin. Moses was by birth a Hebrew, but he was born, and brought up, and educated in Egypt, his ancestors having migrated into Egypt with all their families on account of the long famine which oppressed Babylon and all the adjacent countries; for they were in search of food, and Egypt was a champaign country blessed with a rich soil, and very productive of every thing which the nature of man requires, and especially of corn and wheat 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 1.48. But while he was preparing to display the decision which he was about to pronounce, Moses was devoting himself to all the labours of virtue, having a teacher within himself, virtuous reason, by whom he had been trained to the most virtuous pursuits of life, and had learnt to apply himself to the contemplation and practice of virtue and to the continual study of the doctrines of philosophy, which he easily and thoroughly comprehended in his soul, and committed to memory in such a manner as never to forget them; and, moreover, he made all his own actions, which were intrinsically praiseworthy, to harmonise with them, desiring not to seem wise and good, but in truth and reality to be so, because he made the right reason of nature his only aim; which is, in fact, the only first principle and fountain of all the virtues. 1.60. And after his marriage, Moses took his father-in-law's herds and tended them, being thus instructed in the lessons proper to qualify him for becoming the leader of a people, for the business of a shepherd is a preparation for the office of a king to any one who is destined to preside over that most manageable of all flocks, mankind, just as hunting is a good training-school for men of warlike dispositions; for they who are practising with a view to learning the management of an army, previously study the science of hunting, brute animals being as some raw material exposed to their attacks in order for them to practise the art of commanding on each occasion of war or of peace 1.148. of all these men, Moses was elected the leader; receiving the authority and sovereignty over them, not having gained it like some men who have forced their way to power and supremacy by force of arms and intrigue, and by armies of cavalry and infantry, and by powerful fleets, but having been appointed for the sake of his virtue and excellence and that benevolence towards all men which he was always feeling and exhibiting; and, also, because God, who loves virtue, and piety, and excellence, gave him his authority as a well-deserved reward. 1.149. For, as he had abandoned the chief authority in Egypt, which he might have had as the grandson of the reigning king, on account of the iniquities which were being perpetrated in that country, and by reason of his nobleness of soul and of the greatness of his spirit, and the natural detestation of wickedness, scorning and rejecting all the hopes which he might have conceived from those who had adopted him, it seemed good to the Ruler and Governor of the universe to recompense him with the sovereign authority over a more populous and more powerful nation, which he was about to take to himself out of all other nations and to consecrate to the priesthood, that it might for ever offer up prayers for the whole universal race of mankind, for the sake of averting evil from them and procuring them a participation in blessings. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. 2.171. and, when Moses saw them rushing forward as if starting from the goal in a race, he said, "Surely it is not with your bodies alone that you are hastening to come unto me, but you shall soon bear witness with your minds to your eagerness; let every one of you take a sword, and slay those men who have done things worthy of ten thousand deaths, who have forsaken the true God, and made for themselves false gods, of perishable and created substances, calling them by the name which belongs only to the uncreated and everlasting God; let every one, I say, slay those men, whether it be his own kinsmen or his friends, looking upon nothing to be either friendship or kindred but the holy fellowship of good men. 2.291. For when he was now on the point of being taken away, and was standing at the very starting-place, as it were, that he might fly away and complete his journey to heaven, he was once more inspired and filled with the Holy Spirit, and while still alive, he prophesied admirably what should happen to himself after his death, relating, that is, how he had died when he was not as yet dead, and how he was buried without any one being present so as to know of his tomb, because in fact he was entombed not by mortal hands, but by immortal powers, so that he was not placed in the tomb of his forefathers, having met with particular grace which no man ever saw; and mentioning further how the whole nation mourned for him with tears a whole month, displaying the individual and general sorrow on account of his unspeakable benevolence towards each individual and towards the whole collective host, and of the wisdom with which he had ruled them. |
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28. Philo of Alexandria, Allegorical Interpretation, 1.18, 2.98, 2.105, 3.77-3.78, 3.88 (1st cent. BCE - missingth cent. CE)
| 1.18. Correctly therefore, did Moses say that "God blessed the seventh day and hallowed it," because on it he "caused to rest from all his works which he had begun to make." And this is the reason why he who lives and conducts himself in accordance with the seventh and perfect light is blessed and holy, since it is in accordance with his nature, that the creation of mortal beings was terminated. For the case is thus: when the light of virtue, which is brilliant and really divine, rises up, then the generation of the contrary nature is checked. And we have shown that God never desists from creating something, but that when he appears to do so he is only beginning the creation of something else; as being not only, the Creator, but also the Father of everything which exists. VIII. |
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29. Philo of Alexandria, Who Is The Heir, 8, 278 (1st cent. BCE - missingth cent. CE)
| 278. For how can it be reasonable for him who was once been removed from his abode by the interference of Divine Providence, to return and dwell again in the same place? And how could it be reasonable for one who was about to be the leader of a new nation and or another race to be again assigned to his ancient one? For God would never have given to him a new character, and a new nation and family, if he had not wholly and entirely separated himself from his ancient one. |
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30. Philo of Alexandria, That The Worse Attacks The Better, 30, 32, 45, 141 (1st cent. BCE - missingth cent. CE)
| 141. However, we have now said enough on this subject, and let us proceed to investigate what comes afterwards. He continues thus: "And Cain said unto the Lord, My crime is too great to be Forgiven." Now what is meant by this will be shown by a consideration of simple passages. If a pilot were to desert his ship when tossed about by the sea, would it not follow of necessity that the ship would wander out of her course in the voyage? Shall I say more? If a charioteer in the contest of the horse-race were to quit his chariot, is it not inevitable that the course of the free horses would be disorderly and irregular? Again, when a city is left destitute of rulers or of laws, and laws, undoubtedly, are entitled to be classed on an equality with magistrates, must not that city be destroyed by those greatest of evils, anarchy and lawlessness? |
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31. Philo of Alexandria, Plant., 76, 22 (1st cent. BCE - missingth cent. CE)
| 22. for when the eyes, composed of perishable material, have raised themselves to such a height, as to be able from the region of the earth to mount up to heaven which is removed at so great a distance from the earth, and to reach its utmost heights, how great a course in every direction must we suppose to be within the power of the eyes of the soul? which, being endowed with wings from their excessive desire to see the living God clearly, reach up not only to the highest regions of the air, but even pass over the boundaries of the whole world, and hasten towards the Uncreated. VI. |
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32. Josephus Flavius, Jewish Antiquities, 1.52 (1st cent. CE - 1st cent. CE)
| 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. |
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33. New Testament, 1 Peter, 3.1-3.6 (1st cent. CE - 1st cent. CE)
| 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.2. seeing your pure behavior in fear. 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 3.4. but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious. 3.5. For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands: 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. |
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