1. Hebrew Bible, Deuteronomy, 6.5, 22.21 (9th cent. BCE - 3rd cent. BCE)
| 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 22.21. וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ | 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 22.21. then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee." |
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2. Hebrew Bible, Exodus, 14.13-14.14, 32.25-32.29 (9th cent. BCE - 3rd cent. BCE)
| 14.13. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ הִתְיַצְבוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה אֲשֶׁר־יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת־מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד־עוֹלָם׃ 14.14. יְהוָה יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן׃ 32.25. וַיַּרְא מֹשֶׁה אֶת־הָעָם כִּי פָרֻעַ הוּא כִּי־פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶם׃ 32.26. וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וַיֹּאמֶר מִי לַיהוָה אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל־בְּנֵי לֵוִי׃ 32.27. וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּמַּחֲנֶה וְהִרְגוּ אִישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבוֹ׃ 32.28. וַיַּעֲשׂוּ בְנֵי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִישׁ׃ 32.29. וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָה׃ | 14.13. And Moses said unto the people: ‘Fear ye not, stand still, and see the salvation of the LORD, which He will work for you to-day; for whereas ye have seen the Egyptians to-day, ye shall see them again no more for ever." 14.14. The LORD will fight for you, and ye shall hold your peace.’" 32.25. And when Moses saw that the people were broken loose—for Aaron had let them loose for a derision among their enemies—" 32.26. then Moses stood in the gate of the camp, and said: ‘Whoso is on the LORD’S side, let him come unto me.’ And all the sons of Levi gathered themselves together unto him." 32.27. And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’" 32.28. And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men." 32.29. And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’" |
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3. Hebrew Bible, Genesis, 4.26, 5.1, 12.16, 13.2, 13.5-13.11, 18.1-18.15, 18.18, 22.1-22.19, 23.1-23.6, 24.35 (9th cent. BCE - 3rd cent. BCE)
| 4.26. וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 12.16. וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃ 13.2. וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב׃ 13.5. וְגַם־לְלוֹט הַהֹלֵךְ אֶת־אַבְרָם הָיָה צֹאן־וּבָקָר וְאֹהָלִים׃ 13.6. וְלֹא־נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי־הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו׃ 13.7. וַיְהִי־רִיב בֵּין רֹעֵי מִקְנֵה־אַבְרָם וּבֵין רֹעֵי מִקְנֵה־לוֹט וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ׃ 13.8. וַיֹּאמֶר אַבְרָם אֶל־לוֹט אַל־נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רֹעַי וּבֵין רֹעֶיךָ כִּי־אֲנָשִׁים אַחִים אֲנָחְנוּ׃ 13.9. הֲלֹא כָל־הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלָי אִם־הַשְּׂמֹאל וְאֵימִנָה וְאִם־הַיָּמִין וְאַשְׂמְאִילָה׃ 13.11. וַיִּבְחַר־לוֹ לוֹט אֵת כָּל־כִּכַּר הַיַּרְדֵּן וַיִּסַּע לוֹט מִקֶּדֶם וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 18.2. וַיֹּאמֶר יְהוָה זַעֲקַת סְדֹם וַעֲמֹרָה כִּי־רָבָּה וְחַטָּאתָם כִּי כָבְדָה מְאֹד׃ 18.2. וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה׃ 18.3. וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃ 18.3. וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃ 18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.5. וְאֶקְחָה פַת־לֶחֶם וְסַעֲדוּ לִבְּכֶם אַחַר תַּעֲבֹרוּ כִּי־עַל־כֵּן עֲבַרְתֶּם עַל־עַבְדְּכֶם וַיֹּאמְרוּ כֵּן תַּעֲשֶׂה כַּאֲשֶׁר דִּבַּרְתָּ׃ 18.6. וַיְמַהֵר אַבְרָהָם הָאֹהֱלָה אֶל־שָׂרָה וַיֹּאמֶר מַהֲרִי שְׁלֹשׁ סְאִים קֶמַח סֹלֶת לוּשִׁי וַעֲשִׂי עֻגוֹת׃ 18.7. וְאֶל־הַבָּקָר רָץ אַבְרָהָם וַיִּקַּח בֶּן־בָּקָר רַךְ וָטוֹב וַיִּתֵּן אֶל־הַנַּעַר וַיְמַהֵר לַעֲשׂוֹת אֹתוֹ׃ 18.8. וַיִּקַּח חֶמְאָה וְחָלָב וּבֶן־הַבָּקָר אֲשֶׁר עָשָׂה וַיִּתֵּן לִפְנֵיהֶם וְהוּא־עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ׃ 18.9. וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל׃ 18.11. וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12. וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃ 18.13. וַיֹּאמֶר יְהוָה אֶל־אַבְרָהָם לָמָּה זֶּה צָחֲקָה שָׂרָה לֵאמֹר הַאַף אֻמְנָם אֵלֵד וַאֲנִי זָקַנְתִּי׃ 18.14. הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃ 18.15. וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה וַיֹּאמֶר לֹא כִּי צָחָקְתְּ׃ 18.18. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 22.1. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה וְהָאֱלֹהִים נִסָּה אֶת־אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.1. וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ׃ 22.2. וַיֹּאמֶר קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ׃ 22.2. וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה וַיֻּגַּד לְאַבְרָהָם לֵאמֹר הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃ 22.3. וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה וַיָּקָם וַיֵּלֶךְ אֶל־הַמָּקוֹם אֲשֶׁר־אָמַר־לוֹ הָאֱלֹהִים׃ 22.4. בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק׃ 22.5. וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם׃ 22.6. וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.7. וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה׃ 22.8. וַיֹּאמֶר אַבְרָהָם אֱלֹהִים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.9. וַיָּבֹאוּ אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ הָאֱלֹהִים וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים׃ 22.11. וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃ 22.12. וַיֹּאמֶר אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָּה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא אֱלֹהִים אַתָּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ מִמֶּנִּי׃ 22.13. וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ׃ 22.14. וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא יְהוָה יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר יְהוָה יֵרָאֶה׃ 22.15. וַיִּקְרָא מַלְאַךְ יְהוָה אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם׃ 22.16. וַיֹּאמֶר בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידֶךָ׃ 22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 22.18. וְהִתְבָּרֲכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי׃ 22.19. וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע׃ 23.1. וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה׃ 23.1. וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי־חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת־אַבְרָהָם בְּאָזְנֵי בְנֵי־חֵת לְכֹל בָּאֵי שַׁעַר־עִירוֹ לֵאמֹר׃ 23.2. וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר־בּוֹ לְאַבְרָהָם לַאֲחֻזַּת־קָבֶר מֵאֵת בְּנֵי־חֵת׃ 23.2. וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ׃ 23.3. וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר׃ 23.4. גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי׃ 23.5. וַיַּעֲנוּ בְנֵי־חֵת אֶת־אַבְרָהָם לֵאמֹר לוֹ׃ 23.6. שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת־מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת־קִבְרוֹ לֹא־יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ׃ 24.35. וַיהוָה בֵּרַךְ אֶת־אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן־לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים׃ | 4.26. And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;" 12.16. And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." 13.2. And Abram was very rich in cattle, in silver, and in gold." 13.5. And Lot also, who went with Abram, had flocks, and herds, and tents." 13.6. And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together." 13.7. And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land." 13.8. And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren." 13.9. Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’" 13.10. And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar." 13.11. So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;" 18.2. and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he ran to meet them from the tent door, and bowed down to the earth," 18.3. and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant." 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree." 18.5. And I will fetch a morsel of bread, and stay ye your heart; after that ye shall pass on; forasmuch as ye are come to your servant.’ And they said: ‘So do, as thou hast said.’" 18.6. And Abraham hastened into the tent unto Sarah, and said: ‘Make ready quickly three measures of fine meal, knead it, and make cakes.’" 18.7. And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto the servant; and he hastened to dress it." 18.8. And he took curd, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat." 18.9. And they said unto him: ‘Where is Sarah thy wife?’ And he said: ‘Behold, in the tent.’" 18.10. And He said: ‘I will certainly return unto thee when the season cometh round; and, lo, Sarah thy wife shall have a son.’ And Sarah heard in the tent door, which was behind him.—" 18.11. Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.—" 18.12. And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’" 18.13. And the LORD said unto Abraham: ‘Wherefore did Sarah laugh, saying: Shall I of a surety bear a child, who am old?" 18.14. Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’" 18.15. Then Sarah denied, saying: ‘I laughed not’; for she was afraid. And He said: ‘Nay; but thou didst laugh.’" 18.18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?" 22.1. And it came to pass after these things, that God did prove Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I.’" 22.2. And He said: ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’" 22.3. And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he cleaved the wood for the burnt-offering, and rose up, and went unto the place of which God had told him." 22.4. On the third day Abraham lifted up his eyes, and saw the place afar off." 22.5. And Abraham said unto his young men: ‘Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come back to you.’" 22.6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together." 22.7. And Isaac spoke unto Abraham his father, and said: ‘My father.’ And he said: ‘Here am I, my son.’ And he said: ‘Behold the fire and the wood; but where is the lamb for a burnt-offering?’" 22.8. And Abraham said: ‘God will aprovide Himself the lamb for a burnt-offering, my son.’ So they went both of them together." 22.9. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar, upon the wood." 22.10. And Abraham stretched forth his hand, and took the knife to slay his son." 22.11. And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’" 22.12. And he said: ‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me.’" 22.13. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in the thicket by his horns. And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son." 22.14. And Abraham called the name of that place Adonai-jireh; as it is said to this day: ‘In the mount where the LORD is seen.’" 22.15. And the angel of the LORD called unto Abraham a second time out of heaven," 22.16. and said: ‘By Myself have I sworn, saith the LORD, because thou hast done this thing, and hast not withheld thy son, thine only son," 22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;" 22.18. and in thy seed shall all the nations of the earth be blessed; because thou hast hearkened to My voice.’" 22.19. So Abraham returned unto his young men, and they rose up and went together to Beer- sheba; and Abraham dwelt at Beer-sheba." 23.1. And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah." 23.2. And Sarah died in Kiriatharba—the same is Hebron—in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her." 23.3. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying:" 23.4. ’I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight.’" 23.5. And the children of Heth answered Abraham, saying unto him:" 23.6. ’Hear us, my lord: thou art a mighty prince among us; in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.’" 24.35. And the LORD hath blessed my master greatly; and he is become great; and He hath given him flocks and herds, and silver and gold, and men-servants and maid-servants, and camels and asses." |
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4. Hebrew Bible, Leviticus, 19.18, 19.24, 24.10-24.23 (9th cent. BCE - 3rd cent. BCE)
| 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.24. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃ 24.11. וַיִּקֹּב בֶּן־הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת־הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל־מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת־דִּבְרִי לְמַטֵּה־דָן׃ 24.12. וַיַּנִּיחֻהוּ בַּמִּשְׁמָר לִפְרֹשׁ לָהֶם עַל־פִּי יְהוָה׃ 24.13. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 24.14. הוֹצֵא אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וְסָמְכוּ כָל־הַשֹּׁמְעִים אֶת־יְדֵיהֶם עַל־רֹאשׁוֹ וְרָגְמוּ אֹתוֹ כָּל־הָעֵדָה׃ 24.15. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי־יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ׃ 24.16. וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃ 24.17. וְאִישׁ כִּי יַכֶּה כָּל־נֶפֶשׁ אָדָם מוֹת יוּמָת׃ 24.18. וּמַכֵּה נֶפֶשׁ־בְּהֵמָה יְשַׁלְּמֶנָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃ 24.19. וְאִישׁ כִּי־יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֶׁר עָשָׂה כֵּן יֵעָשֶׂה לּוֹ׃ 24.21. וּמַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה וּמַכֵּה אָדָם יוּמָת׃ 24.22. מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם כַּגֵּר כָּאֶזְרָח יִהְיֶה כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 24.23. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל וַיּוֹצִיאוּ אֶת־הַמְקַלֵּל אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ אָבֶן וּבְנֵי־יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ | 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 19.24. And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD." 24.10. And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp." 24.11. And the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan." 24.12. And they put him in ward, that it might be declared unto them at the mouth of the LORD." 24.13. And the LORD spoke unto Moses, saying:" 24.14. ’Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him." 24.15. And thou shalt speak unto the children of Israel, saying: Whosoever curseth his God shall bear his sin." 24.16. And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death." 24.17. And he that smiteth any man mortally shall surely be put to death." 24.18. And he that smiteth a beast mortally shall make it good: life for life." 24.19. And if a man maim his neighbour; as he hath done, so shall it be done to him:" 24.20. breach for breach, eye for eye, tooth for tooth; as he hath maimed a man, so shall it be rendered unto him." 24.21. And he that killeth a beast shall make it good; and he that killeth a man shall be put to death." 24.22. Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’" 24.23. And Moses spoke to the children of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as the LORD commanded Moses." |
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5. Hebrew Bible, Numbers, 9.1-9.14, 15.32-15.36, 16.28-16.30, 27.1-27.11, 36.1-36.10 (9th cent. BCE - 3rd cent. BCE)
| 9.1. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר אִישׁ אִישׁ כִּי־יִהְיֶה־טָמֵא לָנֶפֶשׁ אוֹ בְדֶרֶךְ רְחֹקָה לָכֶם אוֹ לְדֹרֹתֵיכֶם וְעָשָׂה פֶסַח לַיהוָה׃ 9.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה בְמִדְבַּר־סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר׃ 9.2. וְיַעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הַפָּסַח בְּמוֹעֲדוֹ׃ 9.2. וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר עַל־הַמִּשְׁכָּן עַל־פִּי יְהוָה יַחֲנוּ וְעַל־פִּי יְהוָה יִסָּעוּ׃ 9.3. בְּאַרְבָּעָה עָשָׂר־יוֹם בַּחֹדֶשׁ הַזֶּה בֵּין הָעֲרְבַּיִם תַּעֲשׂוּ אֹתוֹ בְּמוֹעֲדוֹ כְּכָל־חֻקֹּתָיו וּכְכָל־מִשְׁפָּטָיו תַּעֲשׂוּ אֹתוֹ׃ 9.4. וַיְדַבֵּר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל לַעֲשֹׂת הַפָּסַח׃ 9.5. וַיַּעֲשׂוּ אֶת־הַפֶּסַח בָּרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בֵּין הָעַרְבַּיִם בְּמִדְבַּר סִינָי כְּכֹל אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׃ 9.6. וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְלֹא־יָכְלוּ לַעֲשֹׂת־הַפֶּסַח בַּיּוֹם הַהוּא וַיִּקְרְבוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי אַהֲרֹן בַּיּוֹם הַהוּא׃ 9.7. וַיֹּאמְרוּ הָאֲנָשִׁים הָהֵמָּה אֵלָיו אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִב אֶת־קָרְבַּן יְהוָה בְּמֹעֲדוֹ בְּתוֹךְ בְּנֵי יִשְׂרָאֵל׃ 9.8. וַיֹּאמֶר אֲלֵהֶם מֹשֶׁה עִמְדוּ וְאֶשְׁמְעָה מַה־יְצַוֶּה יְהוָה לָכֶם׃ 9.9. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 9.11. בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם בֵּין הָעַרְבַּיִם יַעֲשׂוּ אֹתוֹ עַל־מַצּוֹת וּמְרֹרִים יֹאכְלֻהוּ׃ 9.12. לֹא־יַשְׁאִירוּ מִמֶּנּוּ עַד־בֹּקֶר וְעֶצֶם לֹא יִשְׁבְּרוּ־בוֹ כְּכָל־חֻקַּת הַפֶּסַח יַעֲשׂוּ אֹתוֹ׃ 9.13. וְהָאִישׁ אֲשֶׁר־הוּא טָהוֹר וּבְדֶרֶךְ לֹא־הָיָה וְחָדַל לַעֲשׂוֹת הַפֶּסַח וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ כִּי קָרְבַּן יְהוָה לֹא הִקְרִיב בְּמֹעֲדוֹ חֶטְאוֹ יִשָּׂא הָאִישׁ הַהוּא׃ 9.14. וְכִי־יָגוּר אִתְּכֶם גֵּר וְעָשָׂה פֶסַח לַיהוָה כְּחֻקַּת הַפֶּסַח וּכְמִשְׁפָּטוֹ כֵּן יַעֲשֶׂה חֻקָּה אַחַת יִהְיֶה לָכֶם וְלַגֵּר וּלְאֶזְרַח הָאָרֶץ׃ 15.32. וַיִּהְיוּ בְנֵי־יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת׃ 15.33. וַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ מְקֹשֵׁשׁ עֵצִים אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן וְאֶל כָּל־הָעֵדָה׃ 15.34. וַיַּנִּיחוּ אֹתוֹ בַּמִּשְׁמָר כִּי לֹא פֹרַשׁ מַה־יֵּעָשֶׂה לוֹ׃ 15.35. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה׃ 15.36. וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 16.28. וַיֹּאמֶר מֹשֶׁה בְּזֹאת תֵּדְעוּן כִּי־יְהוָה שְׁלָחַנִי לַעֲשׂוֹת אֵת כָּל־הַמַּעֲשִׂים הָאֵלֶּה כִּי־לֹא מִלִּבִּי׃ 16.29. אִם־כְּמוֹת כָּל־הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כָּל־הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא יְהוָה שְׁלָחָנִי׃ 27.1. וְאִם־אֵין לוֹ אַחִים וּנְתַתֶּם אֶת־נַחֲלָתוֹ לַאֲחֵי אָבִיו׃ 27.1. וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לְמִשְׁפְּחֹת מְנַשֶּׁה בֶן־יוֹסֵף וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה נֹעָה וְחָגְלָה וּמִלְכָּה וְתִרְצָה׃ 27.2. וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל׃ 27.2. וַתַּעֲמֹדְנָה לִפְנֵי מֹשֶׁה וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי הַנְּשִׂיאִם וְכָל־הָעֵדָה פֶּתַח אֹהֶל־מוֹעֵד לֵאמֹר׃ 27.3. אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא־הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל־יְהוָה בַּעֲדַת־קֹרַח כִּי־בְחֶטְאוֹ מֵת וּבָנִים לֹא־הָיוּ לוֹ׃ 27.4. לָמָּה יִגָּרַע שֵׁם־אָבִינוּ מִתּוֹךְ מִשְׁפַּחְתּוֹ כִּי אֵין לוֹ בֵּן תְּנָה־לָּנוּ אֲחֻזָּה בְּתוֹךְ אֲחֵי אָבִינוּ׃ 27.5. וַיַּקְרֵב מֹשֶׁה אֶת־מִשְׁפָּטָן לִפְנֵי יְהוָה׃ 27.6. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 27.7. כֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת־נַחֲלַת אֲבִיהֶן לָהֶן׃ 27.8. וְאֶל־בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי־יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת־נַחֲלָתוֹ לְבִתּוֹ׃ 27.9. וְאִם־אֵין לוֹ בַּת וּנְתַתֶּם אֶת־נַחֲלָתוֹ לְאֶחָיו׃ 27.11. וְאִם־אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת־נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃ 36.1. כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנוֹת צְלָפְחָד׃ 36.1. וַיִּקְרְבוּ רָאשֵׁי הָאָבוֹת לְמִשְׁפַּחַת בְּנֵי־גִלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה מִמִּשְׁפְּחֹת בְּנֵי יוֹסֵף וַיְדַבְּרוּ לִפְנֵי מֹשֶׁה וְלִפְנֵי הַנְּשִׂאִים רָאשֵׁי אָבוֹת לִבְנֵי יִשְׂרָאֵל׃ 36.2. וַיֹּאמְרוּ אֶת־אֲדֹנִי צִוָּה יְהוָה לָתֵת אֶת־הָאָרֶץ בְּנַחֲלָה בְּגוֹרָל לִבְנֵי יִשְׂרָאֵל וַאדֹנִי צֻוָּה בַיהוָה לָתֵת אֶת־נַחֲלַת צְלָפְחָד אָחִינוּ לִבְנֹתָיו׃ 36.3. וְהָיוּ לְאֶחָד מִבְּנֵי שִׁבְטֵי בְנֵי־יִשְׂרָאֵל לְנָשִׁים וְנִגְרְעָה נַחֲלָתָן מִנַּחֲלַת אֲבֹתֵינוּ וְנוֹסַף עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִגֹּרַל נַחֲלָתֵנוּ יִגָּרֵעַ׃ 36.4. וְאִם־יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל וְנוֹסְפָה נַחֲלָתָן עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִנַּחֲלַת מַטֵּה אֲבֹתֵינוּ יִגָּרַע נַחֲלָתָן׃ 36.5. וַיְצַו מֹשֶׁה אֶת־בְּנֵי יִשְׂרָאֵל עַל־פִּי יְהוָה לֵאמֹר כֵּן מַטֵּה בְנֵי־יוֹסֵף דֹּבְרִים׃ 36.6. זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לִבְנוֹת צְלָפְחָד לֵאמֹר לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים אַךְ לְמִשְׁפַּחַת מַטֵּה אֲבִיהֶם תִּהְיֶינָה לְנָשִׁים׃ 36.7. וְלֹא־תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל־מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל׃ 36.8. וְכָל־בַּת יֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל לְאֶחָד מִמִּשְׁפַּחַת מַטֵּה אָבִיהָ תִּהְיֶה לְאִשָּׁה לְמַעַן יִירְשׁוּ בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלַת אֲבֹתָיו׃ 36.9. וְלֹא־תִסֹּב נַחֲלָה מִמַּטֶּה לְמַטֶּה אַחֵר כִּי־אִישׁ בְּנַחֲלָתוֹ יִדְבְּקוּ מַטּוֹת בְּנֵי יִשְׂרָאֵל׃ | 9.1. And the LORD spoke unto Moses in the wilderness of Sinai, in the first month of the second year after they were come out of the land of Egypt, saying:" 9.2. ’Let the children of Israel keep the passover in its appointed season." 9.3. In the fourteenth day of this month, at dusk, ye shall keep it in its appointed season; according to all the statutes of it, and according to all the ordices thereof, shall ye keep it.’" 9.4. And Moses spoke unto the children of Israel, that they should keep the passover." 9.5. And they kept the passover in the first month, on the fourteenth day of the month, at dusk, in the wilderness of Sinai; according to all that the LORD commanded Moses, so did the children of Israel." 9.6. But there were certain men, who were unclean by the dead body of a man, so that they could not keep the passover on that day; and they came before Moses and before Aaron on that day." 9.7. And those men said unto him: ‘We are unclean by the dead body of a man; wherefore are we to be kept back, so as not to bring the offering of the LORD in its appointed season among the children of Israel?’" 9.8. And Moses said unto them: ‘Stay ye, that I may hear what the LORD will command concerning you.’" 9.9. And the LORD spoke unto Moses, saying:" 9.10. ’Speak unto the children of Israel, saying: If any man of you or of your generations shall be unclean by reason of a dead body, or be in a journey afar off, yet he shall keep the passover unto the LORD;" 9.11. in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;" 9.12. they shall leave none of it unto the morning, nor break a bone thereof; according to all the statute of the passover they shall keep it." 9.13. But the man that is clean, and is not on a journey, and forbeareth to keep the passover, that soul shall be cut off from his people; because he brought not the offering of the LORD in its appointed season, that man shall bear his sin." 9.14. And if a stranger shall sojourn among you, and will keep the passover unto the LORD: according to the statute of the passover, and according to the ordice thereof, so shall he do; ye shall have one statute, both for the stranger, and for him that is born in the land.’" 15.32. And while the children of Israel were in the wilderness, they found a man gathering sticks upon the sabbath day." 15.33. And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation." 15.34. And they put him in ward, because it had not been declared what should be done to him." 15.35. And the LORD said unto Moses: ‘The man shall surely be put to death; all the congregation shall stone him with stones without the camp.’" 15.36. And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses." 16.28. And Moses said: ‘Hereby ye shall know that the LORD hath sent me to do all these works, and that I have not done them of mine own mind." 16.29. If these men die the common death of all men, and be visited after the visitation of all men, then the LORD hath not sent Me." 16.30. But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’" 27.1. Then drew near the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph; and these are the names of his daughters: Mahlah, Noah, and Hoglah, and Milcah, and Tirzah." 27.2. And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, at the door of the tent of meeting, saying:" 27.3. ’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons." 27.4. Why should the name of our father be done away from among his family, because he had no son? Give unto us a possession among the brethren of our father.’" 27.5. And Moses brought their cause before the LORD." 27.6. And the LORD spoke unto Moses, saying:" 27.7. ’The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them." 27.8. And thou shalt speak unto the children of Israel, saying: If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter." 27.9. And if he have no daughter, then ye shall give his inheritance unto his brethren." 27.10. And if he have no brethren, then ye shall give his inheritance unto his father’s brethren." 27.11. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it. And it shall be unto the children of Israel a statute of judgment, as the LORD commanded Moses.’" 36.1. And the heads of the fathers’houses of the family of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spoke before Moses, and before the princes, the heads of the fathers’houses of the children of Israel;" 36.2. and they said: ‘The LORD commanded my lord to give the land for inheritance by lot to the children of Israel; and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters." 36.3. And if they be married to any of the sons of the other tribes of the children of Israel, then will their inheritance be taken away from the inheritance of our fathers, and will be added to the inheritance of the tribe whereunto they shall belong; so will it be taken away from the lot of our inheritance." 36.4. And when the jubilee of the children of Israel shall be, then will their inheritance be added unto the inheritance of the tribe whereunto they shall belong; so will their inheritance be taken away from the inheritance of the tribe of our fathers.’" 36.5. And Moses commanded the children of Israel according to the word of the LORD, saying: ‘The tribe of the sons of Joseph speaketh right." 36.6. This is the thing which the LORD hath commanded concerning the daughters of Zelophehad, saying: Let them be married to whom they think best; only into the family of the tribe of their father shall they be married." 36.7. So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers." 36.8. And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may possess every man the inheritance of his fathers." 36.9. So shall no inheritance remove from one tribe to another tribe; for the tribes of the children of Israel shall cleave each one to its own inheritance.’" 36.10. Even as the LORD commanded Moses, so did the daughters of Zelophehad." |
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6. Hebrew Bible, Proverbs, 3.11-3.12 (9th cent. BCE - 3rd cent. BCE)
| 3.11. מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃ 3.12. כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃ | 3.11. My son, despise not the chastening of the LORD, Neither spurn thou His correction;" 3.12. For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth." |
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7. Homer, Odyssey, 17.485-17.487 (8th cent. BCE - 7th cent. BCE)
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8. Empedocles, Fragments, 22 (5th cent. BCE - 5th cent. BCE)
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9. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
| 713d. and rulers for our cities, not men, but beings of a race that was nobler and more divine, namely, daemons. He acted just as we now do in the case of sheep and herds of tame animals: we do not set oxen as rulers over oxen, or goats over goats, but we, who are of a nobler race, ourselves rule over them. In like manner the God, in his love for humanity, set over us at that time the nobler race of daemons who, with much comfort to themselves and much to us, took charge of us and furnished peace |
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10. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE)
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11. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)
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12. Cicero, On Duties, 1.88 (2nd cent. BCE - 1st cent. BCE)
| 1.88. Nec vero audiendi, qui graviter inimicis irascendum putabunt idque magimi et fortis viri esse censebunt; nihil enim laudabilius, nihil magno et praeclaro viro dignius placabilitate atque clementia. In liberis vero populis et in iuris aequabilitate exercenda etiam est facilitas et altitudo animi, quae dicitur, ne, si irascamur aut intempestive accedentibus aut impudenter rogantibus, in morositatem inutilem et odiosam incidamus. Et tamen ita probanda est mansuetudo atque dementia, ut adhibeatur rei publicae causa severitas, sine qua administrari civitas non potest. Omnis autem et animadversio et castigatio contumelia vacare debet neque ad eius, qui punitur aliquem aut verbis castigat, sed ad rei publicae utilitatem referri. | 1.88. Neither must we listen to those who think that one should indulge in violent anger against one's political enemies and imagine that such is the attitude of a great-spirited, brave man. For nothing is more commendable, nothing more becoming in a pre-eminently great man than courtesy and forbearance. Indeed, in a free people, where all enjoy equal rights before the law, we must school ourselves to affability and what is called "mental poise"; for if we are irritated when people intrude upon us at unseasonable hours or make unreasonable requests, we shall develop a sour, churlish temper, prejudicial to ourselves and offensive to others. And yet gentleness of spirit and forbearance are to be commended only with the understanding that strictness may be exercised for the good of the state; for without that, the government cannot be well administered. On the other hand, if punishment or correction must be administered, it need not be insulting; it ought to have regard to the welfare of the state, not to the personal satisfaction of the man who administers the punishment or reproof. |
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13. Septuagint, Ecclesiasticus (Siracides), 13.12, 16.20 (2nd cent. BCE - 2nd cent. BCE)
| 13.12. Cruel is he who does not keep words to himself;he will not hesitate to injure or to imprison. |
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14. Philo of Alexandria, On The Life of Abraham, 5, 52, 6-7, 203 (1st cent. BCE - 1st cent. CE)
| 203. Now to the disposition which makes this confession in sincerity, God is merciful, and compassionate, and kind, driving envy to a distance from him; and to it he gives a gift in return, to the full extent of the power of the person benefited to receive it, and he all but gives such a person this oracular warning, saying, "I well know that the whole species of joy and rejoicing is the possession of no other being but me, who am the Father of the universe; |
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15. Philo of Alexandria, On The Eternity of The World, 19 (1st cent. BCE - 1st cent. CE)
| 19. and a very long time before him Moses, the lawgiver of the Jews, had said in his sacred volumes that the world was both created and indestructible, and the number of the books is five. The first of which he entitled Genesis, in which he begins in the following manner: "in the beginning God created the heaven and the earth; and the earth was invisible and without form." Then proceeding onwards he relates in the following verses, that days and nights, and seasons, and years, and the sun and moon, which showed the nature of the measurement of time, were created, which, having received an immortal portion in common with the whole heaven, continue for ever indestructible. |
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16. Philo of Alexandria, On The Cherubim, 5-8, 99, 4 (1st cent. BCE - 1st cent. CE)
| 4. And we must speak of the causes of her first flight, and then again of her second perpetual banishment. Before the names of the two were changed, that is to say, before they had been altered for the better as to the characteristics of their souls, and had been endowed with better dispositions, but while the name of the man was still Abram, or the sublime father, who delighted in the lofty philosophy which investigates the events which take place in the air, and the sublime nature of the beings which exist in heaven, which mathematical science claims for itself as the most excellent part of natural philosophy 4. from whence also that most designing of all things, namely pride, is implanted, which some persons admire and worship, dignifying and making much of vain opinions, with golden crowns and purple robes, and numbers of servants and chariots, on which those men who are looked upon as fortunate and happy are borne aloft, sometimes harnessing mules or horses to their chariots, and sometimes even men, who bear their burdens on their necks, through the excess of the insolence of their masters, weighed down in soul even before they faint in body. II. |
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17. Philo of Alexandria, On The Confusion of Tongues, 62, 39 (1st cent. BCE - 1st cent. CE)
| 39. But many, who are not able vigorously to refute the plausible inventions of the sophists, because they have not very much practised discussion by reason of their continued application to action, having taken refuge in the alliance of the only wise Being, and have besought him to become their defender. As one of the friends of Moses, when praying, says in his hymns, "Let the treacherous lips become Mute;" and how can they become mute if they are not curbed by the only being who has speech itself as his subject? |
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18. Philo of Alexandria, On The Preliminary Studies, 177, 27, 170 (1st cent. BCE - 1st cent. CE)
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19. Philo of Alexandria, On The Decalogue, 106-110, 121, 164, 175, 18-19, 50-51, 98, 1 (1st cent. BCE - 1st cent. CE)
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20. Philo of Alexandria, On Flight And Finding, 25 (1st cent. BCE - 1st 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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21. Philo of Alexandria, On Giants, 61 (1st cent. BCE - 1st cent. CE)
| 61. Lastly, those who are born of God are priests and prophets, who have not thought fit to mix themselves up in the constitutions of this world, and to become cosmopolites, but who having raised themselves above all the objects of the mere outward senses, have departed and fixed their views on that world which is perceptible only by the intellect, and have settled there, being inscribed in the state of incorruptible incorporeal ideas. XIV. |
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22. Philo of Alexandria, On The Migration of Abraham, 150, 166, 53, 101 (1st cent. BCE - 1st cent. CE)
| 101. On this account also the selfinstructed Isaac prays to the lover of wisdom, that he may be able to comprehend both those good things which are perceptible by the outward senses, and those which are appreciable only by the intellect. For he says, "May God give thee of the dew of heaven, and of the fatness of the Earth," a prayer equivalent, to May he in the first place pour upon thee a continual and heavenly rain appreciable by the intellect, not violently so as to wash thee away, but mildly and gently like dew, so as to benefit thee. And in the second place, may he bestow upon thee that earthly wealth which is perceptible by the outward senses, fat and fertile, having drained off its opposite, namely poverty, from the soul and from all its parts. |
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23. Philo of Alexandria, On The Change of Names, 76, 29 (1st cent. BCE - 1st cent. CE)
| 29. Akin to these powers is the creative power which is called God: for by means of this power the Father, who begot and created all things, did also disperse and arrange them; so that the expression, "I am thy God," is equivalent to, "I am thy maker and creator; |
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24. Philo of Alexandria, On The Creation of The World, 136-141, 3, 77, 81, 12 (1st cent. BCE - 1st cent. CE)
| 12. But the great Moses, thinking that a thing which has not been uncreated is as alien as possible from that which is visible before our eyes (for everything which is the subject of our senses exists in birth and in changes, and is not always in the same condition), has attributed eternity to that which is invisible and discerned only by our intellect as a kinsman and a brother, while of that which is the object of our external senses he had predicated generation as an appropriate description. Since, then, this world is visible and the object of our external senses, it follows of necessity that it must have been created; on which account it was not without a wise purpose that he recorded its creation, giving a very venerable account of God. III. |
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25. Philo of Alexandria, On Planting, 118-135, 97-98, 117 (1st cent. BCE - 1st cent. CE)
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26. Philo of Alexandria, On The Posterity of Cain, 174 (1st cent. BCE - 1st cent. CE)
| 174. And consider the advances towards improvement made by the soul of the man who is eager for, and insatiable in, his craving after good things; and the illimitable riches of God, who gives the end of some things to be the beginnings of others; for the end of the knowledge which is according to Seth is the beginning of the just Noah; and his perfection again is the beginning of the education of Abraham; and the most perfect wisdom of Abraham is the first instruction of Moses; |
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27. Philo of Alexandria, On Curses, 31-34, 119 (1st cent. BCE - 1st cent. CE)
| 119. And nearly all the troubles, and confusions, and enmities which arise among men, are about absolutely nothing, but about what is really a shadow: for Moses called Tubal the son of Zillah, that is to say of shadow, the maker of the warlike instruments of brass and iron, speaking philosophically, and being guided not by verbal technicalities, but by the exceeding propriety of the names; for he knew that every naval and every land expedition chooses to encounter the greatest dangers for the sake of bodily pleasures, or with a view to obtain a superfluity of external good things, of which nothing is firm or solid, as is testified by the history of time, which brings all things to proof: for they are like superficial sketches, being in themselves perishable and of no duration. XXXV. |
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28. Philo of Alexandria, On Rewards And Punishments, 55, 1 (1st cent. BCE - 1st cent. CE)
| 1. We find, then, that in the sacred oracles delivered by the prophet Moses, there are three separate characters; for a portion of them relates to the creation of the world, a portion is historical, and the third portion is legislative. Now the creation of the world is related throughout with exceeding beauty and in a manner admirably suited to the dignity of God, taking its beginning in the account of the creation of the heaven, and ending with that of the formation of man; the first of which things is the most perfect of all imperishable things, and the other of all corruptible and perishable things. And the Creator, connecting together immortal and mortal things at the creation, made the world, making what he had already created the domit parts, and what he was about to create the subject parts. |
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29. Philo of Alexandria, On The Sacrifices of Cain And Abel, 50, 27 (1st cent. BCE - 1st cent. CE)
| 27. And she was attended by piety, and holiness, and truth, and right, and purity, and an honest regard for an oath, and justice, and equality, and adherence to one's engagements and communion, and prudent silence, and temperance, and orderliness, and meekness, and abstemiousness, and contentment, and good-temper, and modesty, and an absence of curiosity about the concerns of others, and manly courage, and a noble disposition and wisdom in counsel, and prudence, and forethought, and attention, and correctness, and cheerfulness, and humanity, and gentleness, and courtesy, and love of one's kind, and magimity, and happiness, and goodness. One day would fail me if I were to enumerate all the names of the particular virtues. |
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30. Philo of Alexandria, On Dreams, 1.33-1.34, 1.149, 2.10, 2.230, 2.277 (1st cent. BCE - 1st cent. CE)
| 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul. 1.149. But it is plain enough what vast numbers of evils are driven out, and what a multitude of wicked inhabitants is expelled in order that one good man may be introduced to dwell there. Do thou, therefore, O my soul, hasten to become the abode of God, his holy temple, to become strong from having been most weak, powerful from having been powerless, wise from having been foolish, and very reasonable from having been doting and childless. 2.10. Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; 2.230. For the ordinary human mind is influenced by opinion, and is thrown into confusion by any passing circumstances; but the other is blessed and happy, and free from all participation in evil. And the good man is on the borders, so that one may appropriately say that he is neither God nor man, but that he touches the extremities of both, being connected with the mortal race by his manhood, and with the immortal race by his virtue. 2.277. But some have not only put themselves forward as rivals to human virtue, but have proceeded to such a pitch of folly as to oppose themselves also to divine virtue. Therefore Pharaoh, the king of the land of Egypt, is spoken of as the leader of the company which is devoted to the passions; for it is said to the prophet, "Behold, he is going forth to the river, and thou shalt stand in the way to meet him, on the bank of the River; |
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31. Philo of Alexandria, On The Special Laws, 1.269, 1.288, 1.304, 1.310, 1.324, 1.345, 2.79, 2.167, 3.1, 3.7, 3.125, 4.18, 4.134-4.135, 4.149-4.150, 4.192 (1st cent. BCE - 1st cent. CE)
| 1.269. And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 1.288. On this soul the sacred fire is continually kept burning, preserved with care and unextinguishable. But the light of the mind is wisdom; as, on the contrary, the darkness of the soul is folly. For what the light discernible by the outward senses is to the eyes, that is knowledge to reason with a view to the contemplation of incorporeal things discernible only by the intellect, the light of which is continually shining and never extinguished.LIII. 1.304. But those men are to be pitied, and are altogether miserable, who have never banquetted on the labours of virtue; and they have remained to the end the most miserable of all men who have been always ignorant of the taste of moral excellence, when it was in their power to have feasted on and luxuriated among justice and equality. But these men are uncircumcised in their hearts, as the law expresses it, and by reason of the hardness of their hearts they are stubborn, resisting and breaking their traces in a restive manner; 1.310. And in the case of orphans and widows, since they have been deprived of their natural protectors, the one class having lost their parents, and the others their husbands, they have no refuge whatever to which they can flee, no aid which they can hope for from man, being utterly destitute; on which account they are not deprived of the greatest hope of all, the hope of relief from God, who, because of his merciful character, does not refuse to provide and to care for persons so wholly desolate. 1.324. But the law, being most especially an interpreter of equal communion, and of courteous humanity among men, has preserved the honour and dignity of each virtue; not permitting any one who is incurably sunk in vice to flee to them, but rejecting all such persons and repelling them to a distance. 1.345. But we who are the followers and disciples of the prophet Moses, will never abandon our investigation into the nature of the true God; looking upon the knowledge of him as the true end of happiness; and thinking that the true everlasting life, as the law says, {49}{#de 4:4.} is to live in obedience to and worship of God; in which precept it gives us a most important and philosophical lesson; for in real truth those who are atheists are dead as to their souls, but those who are marshalled in the ranks of the true living God, as his servants, enjoy an everlasting Life.{50}{yonge's translation includes a separate treatise title at this point: On the Commandment that the Wages of a Harlot Are Not To Be Received in the Sacred Treasury. 2.79. After having given these commandments, Moses proceeds in regular order to establish a law full of all gentleness and humanity. "If," says this law, "one of thy brethren be sold to thee, let him serve thee for six years; and in the seventh year let him be set free without any Payment,"{11}{#de 15:12.} 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.7. And since of the ten commandments which God himself gave to his people without employing the agency of any prophet or interpreter, five which are engraved in the first tablet have been already discussed and explained, as have also all the particular injunctions which were comprehended under them; and since it is now proper to examine and expound to the best of our power and ability the rest of the commandments which are found in the second table, I will attempt as before to adapt the particular ordices which are implied in them to each of the general laws. 3.125. For when the prophet, after having been called up to the loftiest and most sacred of all the mountains in that district, was divinely instructed in the generic outlines of all the special laws, {10}{#ex 32:1.} and was out of sight of his people for many days; those of the people who were not of a peaceable disposition filled every place with the evils which arise from anarchy, and crowned all their iniquity with open impiety, turning into ridicule all those excellent and beautiful lessons concerning the honour due to the one true and living God, and having made a golden bull, an imitation of the Egyptian Typhos, and brought to it unholy sacrifices, and festivals unhallowed, and instituted profane and impious dances, with songs and hymns instead of lamentations; 4.18. For they, being aware of the former prosperous condition of those whom they have carried off, might perhaps repent, feeling a tardy and late compassion for those who are thus fallen, having a proper awe of the uncertainty of fortune eluding all conjectures. But those who buy persons in this condition, out of ignorance of their families, will neglect them as if they were sprung from successive generations of slaves, having no inducement in their souls to display that gentleness and humanity towards them which it would be natural for them to preserve in the case of slaves who had become so after having been originally and naturally free-born. 4.134. And I mean by this those virtues which are of common utility, for each one of these ten laws separately, and all of them together, train men and encourage them to prudence, and justice, and piety, towards God and all the rest of the company of virtues, connecting sound words with good intentions, and virtuous actions with wise language, that so the organ of the soul may be wholly and entirely held together in a good and harmonious manner so as to produce a well-regulated and faultless innocence and consistency of life. 4.135. We have spoken before of that queen of all the virtues, piety and holiness, and also of prudence and moderation; we must now proceed to speak of justice which is conversant about subjects which are akin and nearly related to Them.{33}{yonge's translation includes a separate treatise title at this point: On Justice. The publisher has elected to follow the Loeb numbering.}XXVI. 4.149. There is also this commandment ordained which is of great common utility, that, "Thou shalt not move thy neighbours' landmarks which the former men have set Up."{35}{deuteronomy 19:14.} And this injunction is given, as it seems, not only with respect to inheritances, and to the boundaries of the land, in order to prohibit covetousness respecting them, but also as a guard to ancient customs; for customs are unwritten laws, being the doctrines of men of old, not engraved on pillars or written on paper which may be eaten by moths, but impressed in the souls of those living under the same constitution. 4.150. For the children ought to inherit from the father of their being the national customs in which they have been brought up, and in which they have lived from their cradle, and not to despise them merely because they are handed down without being written. For the man who obeys the written laws is not justly entitled to any praise, inasmuch as he is influenced by compulsion and the fear of punishment. But he who abides by the unwritten laws is worthy of praise, as exhibiting a spontaneous and unconstrained Virtue.{36}{yonge's translation includes a separate treatise title at this point: On the Creation of Magistrates. Accordingly, his next paragraph begins with roman numeral I (= XXIX in the Loeb 4.192. and perhaps because the real genuine priest is at once also a prophet, having attained to the honour of being allowed to see the only true and living God, not more by reason of his birth than by reason of his virtue. And to a prophet there is nothing unknown, since he has within himself the sun of intelligence, and rays which are never overshadowed, in order to a most accurate comprehension of those things which are invisible to the outward senses, but intelligible to the intellect.XXXVII. |
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32. Philo of Alexandria, On The Virtues, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-139, 14, 140-149, 15, 150-159, 16, 160-169, 17, 170-179, 18, 180-189, 19, 190-199, 2, 20, 200-209, 21, 210-227, 27-29, 3, 30, 34-39, 4, 40-50, 52-79, 8, 80-99, 1 (1st cent. BCE - 1st cent. CE)
| 1. Having previously said all that appeared to be necessary about justice, and those precepts which are closely connected with it, I now proceed in regular order to speak of courage, not meaning by courage that warlike and frantic delirium, under the influence of passion as its counsellor, which the generality of men take for it, but knowledge; |
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33. Philo of Alexandria, On The Contemplative Life, 87, 64 (1st cent. BCE - 1st cent. CE)
| 64. But since the entertainments of the greatest celebrity are full of such trifling and folly, bearing conviction in themselves, if any one should think fit not to regard vague opinion and the character which has been commonly handed down concerning them as feasts which have gone off with the most eminent success, I will oppose to them the entertainments of those persons who have devoted their whole life and themselves to the knowledge and contemplation of the affairs of nature in accordance with the most sacred admonitions and precepts of the prophet Moses. |
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34. Philo of Alexandria, On The Life of Moses, 1.1-1.2, 1.36, 1.158-1.159, 2.37, 2.40, 2.187-2.292 (1st cent. BCE - 1st cent. CE)
| 1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him 1.2. for the glory of the laws which he left behind him has reached over the whole world, and has penetrated to the very furthest limits of the universe; and those who do really and truly understand him are not many, perhaps partly out of envy, or else from the disposition so common to many persons of resisting the commands which are delivered by lawgivers in different states, since the historians who have flourished among the Greeks have not chosen to think him worthy of mention 1.36. The men, therefore, who had left their homes and come into Egypt, as if they were to dwell in that land as in a second country in perfect security, the king of the country reduced to slavery, and, as if he had taken them prisoners by the laws of war, or had bought them from masters in whose house they had been bred, he oppressed them and treated them as slaves, though they were not only free men, but also strangers, and suppliants, and sojourners, having no respect for nor any awe of God, who presides over the rights of free men, and of strangers, and of suppliants, and of hospitality, and who beholds all such actions as his. 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. 1.159. And happy are they who have been able to take, or have even diligently laboured to take, a faithful copy of this excellence in their own souls; for let the mind, above all other parts, take the perfect appearance of virtue, and if that cannot be, at all events let it feel an unhesitating and unvarying desire to acquire that appearance; 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.187. Since, therefore, I have now stated that in the absolutely perfect governor there ought to be four things, royal power, the legislative disposition, and the priesthood, and the prophetic office (in order that by his legislative disposition he may command such things as are right to be done, and forbid such things as are not proper to be done, and that by his priesthood he may arrange not only all human but likewise all divine things; and that by his prophetic office he may predict those things which cannot be comprehended by reason 2.188. I am not unaware then that all the things which are written in the sacred books are oracles delivered by him; and I will set forth what more peculiarly concerns him, when I have first mentioned this one point, namely, that of the sacred oracles some are represented as delivered in the person of God by his interpreter, the divine prophet, while others are put in the form of question and answer, and others are delivered by Moses in his own character as a divinely-prompted lawgiver possessed by divine inspiration. 2.189. Therefore, all the earliest oracles are manifestations of the whole of the divine virtues, and especially of that merciful and bounteous character by means of which he trains all men to virtue, and especially the race which is devoted to his service, to which he lays open the road leading to happiness. 2.190. The second class have a sort of admixture and communication in them, the prophet asking information on the subjects as to which he is in difficulty, and God answering him and instructing him. The third sort are attributed to the lawgiver, God having given him a share of his prescient power, by means of which he will be able to foretell the future. 2.191. Therefore, we must for the present pass by the first; for they are too great to be adequately praised by any man, as, indeed, they could scarcely be panegyrised worthily by the heaven itself and the nature of the universe; and they are also uttered by the mouth, as it were, of an interpreter. But interpretation and prophecy differ from one another. And concerning the second kind I will at once endeavour to explain the truth, connecting with them the third species also, in which the inspired character of the speaker is shown, according to which it is that he is most especially and appropriately looked upon as a prophet. 2.192. And we must here begin with the promise. There are four places where the oracles are given by way of question and answer, being contained in the exposition of the law, and having a mixed character. For, first, the prophet feels inspiration and asks questions, and then the father prophesies to him, giving him a share of his discourse and replies. And the first case where this occurs is one which would have irritated, not only Moses, who was the most holy and pious man that ever lived, but even any one who had only had a slight taste of piety. 2.193. A certain man, illegitimately born of two unequal parents, namely, an Egyptian father and a Jewish mother, and who disregarded the national and hereditary customs which he had learnt from her, as it is reported, inclined to the Egyptian impiety, being seized with admiration for the ungodly practices of the men of that nation; 2.194. for the Egyptians, almost alone of all men, set up the earth as a rival of the heaven considering the former as entitled to honours equal with those of the gods, and giving the latter no especial honour, just as if it were proper to pay respect to the extremities of a country rather than to the king's palace. For in the world the heaven is the most holy temple, and the further extremity is the earth; though this too is in itself worthy of being regarded with honour; but if it is brought into comparison with the air, is as far inferior to it as light is to darkness, or night to day, or corruption to immortality, or a mortal to God. 2.195. For, since that country is not irrigated by rain as all other lands are, but by the inundations of the river which is accustomed every year to overflow its banks; the Egyptians, in their impious reason, make a god of the Nile, as if it were a copy and a rival of heaven, and use pompous language about the virtue of their country. 2.196. Accordingly, this man of mixed race, having had a quarrel with some one of the consecrated and well-instructed house of Israel, becoming carried away by his anger, and unable to restrain himself, and being also an admirer and follower of the impiety of the Egyptians, extended his impiety from earth to heaven, cursing it with his accursed, and polluted, and defiled soul, and with his wicked tongue, and with the whole power of all his vocal organs in the superfluity of his ungodliness; though it ought to be blessed and praised, not by all men, indeed, but only by those who are most virtuous and pious, as having received perfect purification. 2.197. Wherefore Moses, marvelling at his insanity and at the extravagance of his audacity, although he was filled with a noble impetuosity and indignation, and desired to slay the man with his own hand, nevertheless feared lest he should be inflicting on him too light a punishment; for he conceived that no man could possibly devise any punishment adequate to such enormous impiety. 2.198. And since it followed of necessity that a man who did not worship God could not honour his father either, or his mother, or his country, or his benefactors, this man, in addition to not reverencing them, dared to speak ill of them. And then what extravagance of wickedness did he fall short of? And yet evil-speaking, if compared with cursing, is the lighter evil of the two. But when intemperate language and an unbridled tongue are subservient to lawless folly, then inevitably and invariably some iniquitous conduct must follow. 2.199. O man! does any one curse God? What other god can he invoke to ratify and confirm his curse? Is it not plain that he must invoke God to give effect to his curses against himself? Away with such profane and impious ideas! It would be well to cleanse that miserable soul which has been insulted by the voice, and which has sued the ears for ministers, keeping the external senses blind. 2.200. And was not either the tongue of the man who uttered such impiety loosened, or the ears of him who was destined to hear such things closed up? unless, indeed, that was done in consequence of some providential arrangement of justice, which does not think that either any extraordinary good or that any enormous evil ought to be kept in darkness, but that such should be revealed in order to the most complete manifestation of virtue or vice, so that it may adjudge the one to be worthy of acceptance and the other of punishment. 2.201. On this account Moses ordered the man to be thrown into prison and bound with chains; and then he addressed propitiatory prayers to God, begging him to be merciful to the necessities of the external senses (by means of which we both see what it is not proper to see, and hear what it is not lawful to hear 2.202. And God commanded him to be stoned, considering, as I imagine, the punishment of stoning to be a suitable and appropriate one for a man who had a stony and hardened heart, and wishing at the same time that all his fellow countrymen should have a share in inflicting punishment on him, as he knew that they were very indigt and eager to slay him; and the only punishment which so many myriads of men could possibly join in was that which was inflicted by throwing stones. 2.203. But after the punishment of this impious murderer, a new commandment was enacted, which had never before been thought worthy of being reduced to writing; but unexpected innovations cause new laws to be devised for the repression of their evils. At all events, the following law was immediately introduced: "Whoever curses God shall be guilty of sin, and whoever names the name of the Lord shall Die."{2}{#le 24:15.} 2.204. Well done, O all-wise man! You alone have drunk of the cup of unalloyed wisdom. You have seen that it was worse to name God than even to curse him; for you would never have treated lightly a man who had committed the heaviest of all impieties, and inflicted the heaviest punishment possible on those who committed the slightest faults; but you fixed death, which is the very greatest punishment imaginable, as the penalty for the man who appeared to have committed the heaviest crime. 2.205. But, as it seems, he is not now speaking of that God who was the first being who had any existence, and the Father of the universe, but of those who are accounted gods in the different cities; and they are falsely called gods, being only made by the arts of painters and sculptors, for the whole inhabited world is full of statues and images, and erections of that kind, of whom it is necessary however to abstain from speaking ill, in order that no one of the disciples of Moses may ever become accustomed at all to treat the appellation of God with disrespect; for that name is always most deserving to obtain the victory, and is especially worthy of love. 2.206. But if any one were, I will not say to blaspheme against the Lord of gods and men, but were even to dare to utter his name unseasonably, he must endure the punishment of death; 2.207. for those persons who have a proper respect for their parents do not lightly bring forward the names of their parents, though they are but mortal, but they avoid using their proper names by reason of the reverence which they bear them, and call them rather by the titles indicating their natural relationship, that is, father and mother, by which names they at once intimate the unsurpassable benefits which they have received at their hands, and their own grateful disposition. 2.208. Therefore these men must not be thought worthy of pardon who out of volubility of tongue have spoken unseasonably, and being too free of their words have repeated carelessly the most holy and divine name of God. 2.209. Moreover, in accordance with the honour due to the Creator of the universe, the prophet hallowed the sacred seventh day, beholding with eyes of more acute sight than those of mortals its pre-eminent beauty, which had already been deeply impressed on the heaven and the whole universal world, and had been borne about as an image by nature itself in her own bosom; 2.210. for first of all Moses found that day destitute of any mother, and devoid of all participation in the female generation, being born of the Father alone without any propagation by means of seed, and being born without any conception on the part of any mother. And then he beheld not only this, that it was very beautiful and destitute of any mother, neither being born of corruption nor liable to corruption; and then, in the third place, he by further inquiry discovered that it was the birthday of the world, which the heaven keeps as a festival, and the earth and all the things in and on the earth keep as a festival, rejoicing and delighting in the all-harmonious number of seven, and in the sabbath day. 2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. 2.212. But, giving up their time wholly to the study of philosophy, not of that sort of philosophy which wordcatchers and sophists, seek to reduce to a system, selling doctrines and reasonings as they would any other vendible thing in the market. Men who (O you earth and sun! 2.213. Now some one disregarding this injunction, even while he yet had the sacred words of God respecting the holy seventh day still ringing in his ears, which God had uttered without the intervention of the prophet, and, what is the most wonderful thing of all, by a visible voice which affected the eyes of those who were present even more than their ears, went forth through the middle of the camp to pick up sticks, well knowing that all the people in the camp were perfectly quiet and doing nothing, and even while he was committing the iniquity was seen and detected, all disguise being impossible; 2.214. for some persons, having gone forth out of the gates to some quiet spot, that they might pray in some retired and peaceful place, seeing a most unholy spectacle, namely this man carrying a faggot of sticks, and being very indigt, were about to put him to death; but reasoning with themselves they restrained the violence of their wrath, that they might not appear, as they were only private persons, to chastise any one rather than the magistrates, and that too uncondemned; though indeed in other respects the transgression was manifest and undeniable, wishing also that no pollution arising from an execution, even though most righteously inflicted, should defile the sacred day. But they apprehended him, and led him away to the magistrate, with whom the priests were sitting as assessors; and the whole multitude collected together to hear the trial; 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? 2.217. On this day, then, the man who had done this deed of impiety was led away to prison; and Moses being at a loss what ought to be done to the man (for he knew that he had committed a crime worthy of death, but did not know what was the most suitable manner for the punishment to be inflicted upon him 2.218. And that Judge delivered his sentence that the man ought to die, and in no other way than being stoned, since in his case, as in that of the criminal mentioned above, his mind had been changed to a dumb stone, and he had committed the most complete of offences, in which nearly every other sin is comprised which can be committed against the laws enacted respecting the reverence due to the seventh day. 2.219. Why so? Because, not only mere handicraft trades, but also nearly all other acts and businesses, and especially all such as have reference to any providing of or seeking for the means of life, are either carried on by means of fire themselves, or, at all events, not without those instruments which are made by fire. On which account Moses, in many places, forbids any one to handle a fire on the sabbath day, inasmuch as that is the most primary and efficient source of things and the most ancient and important work; and if that is reduced to a state of tranquillity, he thought that it would be probable that all particular works would be at a stand-still likewise. 2.220. And wood is the material of fire, so that a man who is picking up wood is committing a crime which is akin to and nearly connected with that of burning fire, doubling his transgression, in fact, partly in that he was collecting what it was commanded should remain unmoved, and partly that what he was collecting was that which is the material of fire, the beginning of all arts. 2.221. Therefore both those instances which I have mentioned comprise the punishments of wicked men, appointed and confirmed by question and answer. And there are two other instances, not of the same, but of a different character; the one of which has reference to the succession of an inheritance; the other, as far at least as it appears to me, to a sacrifice which was performed at an unseemly time. And we must first discuss the latter of the two. 2.222. Moses puts down the beginning of the vernal equinox as the first month of the year, attributing the chief honour, not as some persons do to the periodical revolutions of the year in regard of time, but rather to the graces and beauties of nature which it has caused to shine upon men; for it is through the bounty of nature that the seeds which are sown to produce the necessary food of mankind are brought to perfection. And the fruit of trees in their prime, which is second in importance only to the necessary crops, is engendered by the same power, and as being second in importance it also ripens late; for we always find in nature that those things which are not very necessary are second to those which are indispensable. 2.223. Now wheat and barley are among the things which are very necessary; as, likewise, are all the other species of food, without which it is impossible to live. But oil, and wine, and almonds are not among necessaries, since men often live without them to the very extremity of old age, extending their life over a number of years. 2.224. Accordingly, in this month, about the fourteenth day of the month, when the orb of the moon is usually about to become full, the public universal feast of the passover is celebrated, which in the Chaldaic language is called pascha; at which festival not only do private individuals bring victims to the altar and the priests sacrifice them, but also, by a particular ordice of this law, the whole nation is consecrated and officiates in offering sacrifice; every separate individual on this occasion bringing forward and offering up with his own hands the sacrifice due on his own behalf. 2.225. Therefore all the rest of the people rejoiced and was of joyful countece, every one thinking that he himself was honoured by this participation in the priesthood. But the others passed the time of the festival amid tears and groans, their own relations having lately died, whom they were now mourning for, and were overwhelmed with a two fold sorrow, having, in addition to their grief for their relations who were slain, the pain also which arose from being deprived of the pleasure and honour which accrue from the offering up of sacrifice, as they were not purified or cleansed on that day, inasmuch as their mourning had not yet lasted beyond the appointed and legitimate period of lamentation. 2.226. These men coming, after the assembly was over, to the ruler of the people, being full of melancholy and depression, related to him what had happened, namely, "that the recent death of their relations was an unavoidable affliction to which they could not help yielding, and that it was a further grief that, on that account, they were unable to bear their share in the sacrifice of the passover. 2.227. And then they besought him that they too might make their offerings no less than the others, and that the misfortune which had befallen them in the death of their kinsmen might not be reckoned against them as an iniquity of theirs, so as to produce them punishment instead of compassion; for that they thought that they were worse off than even the people who were dead, since these last had, indeed, no sense of the grievous privation, but they who continued live would appear to die the death perceptible to the outward sense. 2.228. When he heard this he saw that the justification which they alleged was not inconsistent with reason and truth, and that the excuse which they alleged for not having previously offered their sacrifice was founded in necessity, and that they were entitled to merciful consideration. And while he as wavering in his opinion, and inclining this way and that way as if in the balance of a scale, for compassion and justice inclined him one way, and on the other side the law of the sacrifice of the passover weighed him down, in which the first month and the fourteenth day of the month are appointed for the offering of the sacrifice; accordingly, Moses, being perplexed and balancing between consent and refusal, besought God to decide the question and to announce his decision to him by an oracular command. 2.229. And God listened to his entreaty and gave him an oracle bearing not only on the circumstances which had taken place, but on all such as should hereafter happen with reference to the same subject, if people should ever again find themselves in a similar case. He likewise, out of the abundance of his providence, gave further and general directions with respect to other individuals who at any time, for one reason or other, should be unable to offer up their sacrifice with the whole of the rest of the nation. 2.230. We must now, therefore, proceed to relate the oracular commands which were thus given by God with reference to these Cases.{3}{#nu 9:10.} He says, "The mourning for a relation is a necessary sorrow to those who are related by blood, and it is not set down as a piece of guilty indifference. 2.231. As long, therefore, as it lasts, until the time that is appointed by law for it to cease, let the man be repelled from the sacred precincts, which must be kept pure, not only from all intentional pollution, but likewise from all such as is involuntary. But when the legal time for mourning is expired, then let the mourners be no longer deprived of an equal share in the performance of the sacrifices, that those who are alive may not become an adjunct to those who are dead. And let them, as if they were in a second class, come again in the second month, on the fourteenth day of the month, and let them sacrifice in the same manner as the former sacrificers, and let them adopt the sacrifice in the same way as they did, in a similar manner and under similar rules. 2.232. Also, let the same regulations be observed with respect to those who are hindered, not by mourning, but by a distant journey, from offering up their sacrifice in common with and at the same time with the whole nation. "For those who are travelling in a foreign land, or dwelling in some other country, do no wrong, so as to deserve to be deprived of equal honour with the rest, especially since one country will not contain the entire nation by reason of its great numbers, but has sent out colonies in every direction. 2.233. Having now, then, given this account of those who were too late to sacrifice the festival of the passover with the rest of the nation by reason of some unexpected circumstances, but who were desirous to fulfil the duty which had thus been omitted, even though late, still in the necessary manner, I now proceed to the last injunction relating to the succession to inheritances; that being, in like manner, of a mixed character, and consisting of question and answer. 2.234. There was a certain man, named Shalpaath, a man of high character and of a distinguished tribe. He had four daughters, but not a single son. And after the death of their father the daughters, being afraid that they should be deprived of their father's inheritance, because the allotments of such inheritances were given to the male heirs, came to the ruler of the people with the modesty befitting maidens, not because they were eager for riches, but because they desired to preserve the name and reputation of their father. 2.235. And they said to Moses, "Our father is dead; and he died without having been mixed up in any of those seditions in which it has happened that so many thousands have been slain; but he was a cultivator of a life free from trouble and notoriety; unless, indeed, it is to be considered as a crime that he was without male offspring. And we are now here orphans in appearance, but in real fact desiring to find a father in you; for a lawful ruler is as closely connected with his subjects as a Father."{4}{#nu 27:4.} 2.236. And Moses marvelled at the wisdom of the maidens, and at their affection for their father, nevertheless he hesitated, being biased in some degree by other thoughts in accordance with which it seemed proper for men to divide the inheritances among themselves, that so they might receive the due reward of their military services and of the wars which they had gone through. But nature, which has given to woman protection from all such contests, does likewise by so doing plainly deprive them of their right to a share in what is put forward as a reward for encountering them. 2.237. On which account the mind of Moses was very naturally in a state of indecision, and was dragged different ways, so that Moses laid his perplexities before God, whom he knew to be the only being who could with true and unerring judgment decide such delicate differences with a complete display of truth and justice. 2.238. But the Creator of the universe, the Father of the world, who holds together earth and heaven, and the water and the air, and everything which is composed of any one of these things, and who rules the whole world, the King of gods and men, did not think it unbecoming for him to take upon himself the part of arbitrator respecting these orphan maidens. And, as arbitrator, he, in my opinion, did more for them than if he had been merely a judge of the law, inasmuch as he is merciful and beneficent, and has filled all things everywhere with his beneficent power for he gave great praise to the maidens. 2.239. O! Master how can any one sing your praises adequately, with what mouth, with what tongue, with what organisation of voice? Can the stars become a chorus and pour forth any melody which shall be worthy of the subject? Even if the whole of the heaven were to be dissolved into voice, would it be able to recount even a portion of your virtues? "Very rightly," says God, "have the daughters of Shalpaath spoken. 2.240. Who is there who can fail to perceive how great a praise this is when God bears witness in their favour? Come, now, ye who are violent; ye, who give yourselves airs because of your virtuous actions; ye, who hold up your hands higher than nature justifies, and who raise your eyebrows; ye, among whom the widowhood of woman is a cause for laughter, though it is a most pitiable evil; and in whose thoughts the desolation of orphan children is ridiculed even more shamefully than the distress before mentioned. 2.241. So now, seeing that those who appeared in such a low and unfortunate condition were not marked by God among the neglected and obscure, though all the kingdoms of the whole habitable world are the most insignificant portion of his dominion, because the whole circumference and space of the world is but the extremity of his works, learn a necessary lesson from this fact. 2.242. But Moses, having praised the conversation of the maidens, did not either leave them without their due honour and reward, nor yet, on the other hand, did he raise them to an equal degree of honour with the men on whom the brunt of the war falls; but to the latter he allotted the inheritances as the prizes which belonged to them as a reward for the gallant exploits which they had performed. But the former he thought worthy of grace and kindness, not of reward; as he showed most plainly by the expressions which he used, speaking of "gifts" and "presents," but not of "requital" or "recompense." For the one form of language is suited to those who receive what they have a right to, and the other belongs to those who are treated with gratuitous favour. 2.243. And having given his divine directions respecting the petitions which the orphan maidens had preferred, he proceeds to lay down a more general law concerning the succession to inheritances, summoning the sons in the first instance to the sharing of the paternal property; and, if there should be no sons, then the daughters in the second place, to whom he says that it is proper to attach the inheritance as an external and adventitious ornament, but not as a possession belonging to and rightly connected with them; for that which is attached to anything has no actual relationship to that which is adorned by it, inasmuch as it is devoid of all harmony and union with it. 2.244. And, after the daughters, then he invites the brothers to share it in the third place; and, in the fourth place, he assigns the property to the uncles on the father's side, showing under this figure that the fathers might, if alive be the heirs of their sons. For it is a very foolish idea to imagine that when he allots the inheritance of the nephew to his father's brother, out of a regard to his relationship to his father, he has excluded the father himself from the succession. 2.245. But since the law permits the property of parents to be inherited by the children, but does not allow the parents themselves to inherit, he has abstained from any express mention of the subject as one to be deprecated and of evil omen, in order that the father and mother might not seem to receive any gain from the inconsolable affliction of the loss of children dying prematurely; but he indirectly intimated their right to be invited to such an inheritance when he conceded it to the uncles, in order that in this way he might attain the best objects of cultivating propriety and of avoiding the improper alienation of the estate. And, after the uncles, the fifth class of inheritors was to be composed of the nearest relations, to the first of whom he invariably assigns the inheritance. 2.246. Having now, as I was forced to do, gone through the entire account of those sacred commands referring to a mixed possession of an inheritance, I shall now proceed to show the oracles which were divinely given by the inspiration of the prophet; for this was a subject which I promised to explain. Now the beginning of his divine inspiration, which was also the commencement of prosperity to his nation, arose when he was sent out of Egypt to dwell as a settler in the cities of Syria, with many thousands of his countrymen; 2.247. for both men and women, having accomplished together a long and desolate journey through the wilderness, destitute of any beaten road, at last arrived at the sea which is called the Red Sea. Then, as was natural, they were in great perplexity, neither being able to cross over by reason of their want of vessels, nor thinking it safe to return back by the way by which they had come. 2.248. And while they were all in this state of mind, a still greater evil was impending over them; for the king of the Egyptians, having collected a power which was far from contemptible, a vast army of cavalry and infantry, sallied forth in pursuit of them, and made haste to overtake them, that he might avenge himself on them for the departure which he had been compelled by undeniable communications from God to permit them to take. But, as it should seem, the disposition of wicked men is unstable, so that, like any thing in a lightly-balanced scale, it inclines on very slight causes to different directions at different times. 2.251. The fear is necessary, and the terror is inevitable, and the danger is great; in front of us is the widely open sea, there is no retreat to which we can flee, we have no vessels, behind are the phalanxes of the enemy ready to attack us, which march on and pursue us, never stopping to take breath. Where shall any one turn? Which way can any one look to escape? Every thing from every quarter has unexpectedly become hostile to us, the sea, the land, men, and the elements of nature. 2.255. and an utter destruction of the enemy, whom the walls the sea, which had been congealed and which now turned back again, overwhelmed, and the sea pouring down and hurrying into what had just been a road, as if into some deep ravine, washed away every thing, and there was evidence of the completeness of the destruction in the bodies which floated on the waters, and which strewed the surface of the sea; and a great agitation of the waves, by which all the dead were cast up into a heap on the opposite shore, becoming a necessary spectacle to those who had been delivered, and to whom it had been granted not merely to escape from their dangers, but also to behold their enemies punished, in a manner too marvellous for description, by no human but by a divine power. 2.256. For this mercy Moses very naturally honoured his Benefactor with hymns of gratitude. For having divided the host into two choruses, one of men and one of women, he himself became the leader of that of the men, and appointed his sister to be the chief of that of the women, that they might sing hymns to their father and Creator, joining in harmonies responsive to one another, by a combination of dispositions and melody, the former being eager to offer the same requital for the mercies which they had received, and the latter consisting of a symphony of the deep male with the high female voices, for the tones of men are deep and those of women are high; and when there is a perfect and harmonious combination of the two a most delightful and thoroughly harmonious melody is effected. 2.257. And he persuaded all those myriads of men and women to be of one mind, and to sing in concert the same hymn at the same time in praise of those marvellous and mighty works which they had beheld, and which I have been just now relating. At which the prophet rejoicing, and seeing also the exceeding joy of his nation, and being himself too unable to contain his delight, began the song. And they who heard him being divided into two choruses, sang with him, taking the words which he uttered. 2.258. This is the beginning and preface of the prophecies of Moses under the influence of inspiration. After this he prophesied about the first and most necessary of all things, namely, food, which the earth did not produce, for it was barren and unfruitful; and the heaven rained down not once only, but every day for forty years, before the dawn of day, an ethereal fruit under the form of a dew very like millet seed. 2.259. And Moses, when he saw it, commanded them to collect it; and being full of inspiration, said: "You must believe in God, inasmuch as you have already had experience of his mercies and benefits in matters beyond all your hopes. This food may not be treasured up or laid up in garners. Let no one leave any portion of it till the morning. 2.261. And Moses, when he saw this, was naturally indigt with those who were thus disobedient; for how could he help being so, when those who had beheld such numerous and great actions which could not possibly be perverted into mere fictitious and well contrived appearances, but which had been easily accomplished by the divine providence, did not only doubt, but even absolutely disbelieved, and were the hardest of all man to be convinced? 2.262. But the Father established the oracle of his prophet by two most conspicuous manifestations, the one of which he gave immediately by the destruction of what had been left, and by the evil stench which arose, and by the change of it into worms, the vilest of animals; and the other demonstration he afforded subsequently, for that which was over and above after that which had been collected by the multitude, was always melted away by the beams of the sun, and consumed, and destroyed in that manner. 2.263. He gave a second instance of his prophetical inspiration not long afterwards in the oracle which he delivered about the sacred seventh day. For though it had had a natural precedence over all other days, not only from the time that the world was created, but even before the origination of the heaven and all the objects perceptible to the outward senses, men still knew it not, perhaps because, by reason of the continued and uninterrupted destructions which had taken place by water and fire, succeeding generations had not been able to receive from former ones any traditions of the arrangement and order which had been established in the connection of preceding times, which, as it was not known, Moses, now being inspired, declared to his people in an oracle which was borne testimony to by a visible sign from heaven. 2.264. And the sign was this. A small portion of food descended from the air on the previous days, but a double portion on the day before the seventh day. And on the previous days, if any portion was left it became liquefied and melted away, until it was entirely changed into dew, and so consumed; but on this day it endured no alteration, but remained in the same state as before, and when this was reported to him, and beheld by him, Moses did not so much conjecture as receive the impulse of divine inspiration under which he prophesied of the seventh day. 2.265. I omit to mention that all such conjectures are akin to prophecy; for the mind could never make such correct and felicitous conjectures, unless it were a divine spirit which guided their feet into the way of truth; 2.266. and the miraculous nature of the sign was shown, not merely in the fact of the food being double in quantity, nor in that of its remaining unimpaired, contrary to the usual customs, but in both these circumstances taking place on the sixth day, from the day on which this food first began to be supplied from heaven, from which day the most sacred number of seven begun to be counted, so that if any one reckons he will find that this heavenly food was given in exact correspondence with the arrangement instituted at the creation of the world. For God began to create the world on the first day of a week of six days: and he began to rain down the food which has just been mentioned on the same first day; 2.267. and the two images are alike; for as he produced that most perfect work, the world, bringing it out of non-existence into existence, so in the same manner did he produce plenty in the wilderness, changing the elements with reference to the pressing necessity, that, instead of the earth, the air might bestow food without labour, and without trouble, to those who had no opportunity of providing themselves with food at their leisure. 2.268. After this he delivered to the people a third oracle of the most marvellous nature, namely that on the seventh day the air would not afford the accustomed food, and that not the very slightest portion would fall upon the earth, as it did on other days; 2.269. and this turned out to be the case in point of fact; for he delivered this prediction on the day before; but some of those who were unstable in their dispositions, went forth to collect it, and being deceived in their expectations, returned unsuccessful, reproaching themselves for their unbelief, and calling the prophet the only true prophet, the only one who knew the will of God, and the only one who had any foreknowledge of what was uncertain and future. 2.270. Such then are the predictions which he delivered, under the influence of inspiration, respecting the food which came down from heaven; but he also delivered others in succession of great necessity, though they appeared to resemble recommendations rather than actual oracles; one of which is that prediction, which he delivered respecting their greatest abandonment of their national customs, of which I have already spoken, when they made a golden calf in imitation of the Egyptian worship and folly, and established dances and prepared an altar, and offered up sacrifices, forgetful of the true God and discarding the noble disposition of their ancestors, which had been increased by piety and holiness 2.271. at which Moses as very indigt, first of all, at all the people having thus suddenly become blind, which but a short time before had been the most sharp-sighted of all nations; and secondly, at a vain invention of fable being able to extinguish such exceeding brilliancy of truth, which even the sun in its eclipse or the whole company of the stars could never darken; for it is comprehended by its own light, appreciable by the intellect and incorporeal, in comparison of which the light, which is perceptible by the external senses, is like night if compared to day. 2.272. And, moved by this cause, he no longer continued as before, but leaped as it were out of his former appearance and disposition, and became inspired, and said, "Who is there who has not consented to this error, and who has not given sanction to what ought not to be sanctioned? Let all such come over to Me."{6}{#ex 32:26.} 2.274. So they rushed forth with a shout, and slew three thousand, especially those who were the leaders of this impiety, and not only were excused themselves from having had any participation in the wicked boldness of the others, but were also enrolled among the most noble of valiant men, and were thought worthy of an honour and reward most appropriate to their action, to wit the priesthood. For it was inevitable that those men should be ministers of holiness, who had shown themselves valiant in defence of it, and had warred bravely as its champions. 2.275. I have also another still more marvellous and prodigy-like oracle to report, which indeed I have mentioned before, when I was relating the circumstances of the high priesthood of the prophet, one which he himself uttered when fully inspired by the divine spirit, and which received its accomplishment at no long period afterwards, but at the very moment that it was delivered. 2.276. There were two classes of ministrations concerning the temple; the higher one belonging to the priests, and the lower one to the keepers of the temple; and there were at this time three priests, but many thousand keepers of the temple. 2.277. These men, being puffed up at the exceeding greatness of their own numbers, despised the scanty numbers of the priests; and so they concerted two impious attempts at the same time, the one of which was the destruction of those who were superior to them, and the other was the promotion of the inferior body, the subjects as it were attacking the leaders, to the confusion and overthrow of that most excellent and most beneficial thing for the people, namely order. 2.278. Then, joining together and assembling in one place, they cried out upon the prophet as if he had given the priesthood to his brother, and to his nephews, out of consideration for their relationship to him, and had given a false account of their appointment, as if it had not taken place under the direction of divine providence, as we have represented. 2.279. And Moses, being vexed and grieved beyond measure at these things, although he was the meekest and mildest of men, was not so excited to a just anger by his disposition, which hated iniquity, that he besought God to reject their sacrifice. Not because there was any chance of that most righteous Judge receiving the unholy offerings of wicked men, but because the soul of the man who loved God could not be silent for his part, so eager was it that the wicked should not prosper, but should always fail in their purpose; 2.280. and while he was still boiling over and inflamed with anger by this lawful indignation he became inspired, and changed into a prophet, and uttered the following oracles. "Apostacy is an evil thing, but these faithless men shall be taught, not only by words but also by actions; they shall, by personal suffering, learn my truth and good faith, since they would not learn it by ordinary instruction; 2.281. and this shall be discerned in the end of their life: for it they receive the ordinary death according to nature, then I have invented these oracles; but if they experience a new and unprecedented destruction, then my truth will be testified to; for I see chasms of the earth opening against them, and widened to the greatest extent, and numbers of men perishing in them, dragged down into the gulf with all their kindred, and their very houses swallowed up, and the men going down alive into hell. 2.282. And when he ceased speaking the earth was cloven asunder, being shaken by an earthquake, and it was burst open, especially where the tents of those wicked men were so that they were all swallowed up together, and so hidden from sight. For the parts which were rent asunder came together again as soon as the purpose for which they had been divided was accomplished. 2.283. And a little after this thunderbolts fell on a sudden from heaven, and slew two hundred men, the leaders of this sedition, and destroyed them all together, not leaving any portion of their bodies to receive burial. 2.284. And the rapid and unintermittent character of the punishment, and the magnitude of each infliction, rendered the piety of the prophet conspicuous and universally celebrated, as he thus brought God forward as a witness of the truth of his oracular denunciations. 2.285. We must also not overlook this circumstance, that both earth and heaven, which are the first principles of the universe, bore their share in the punishment of these wicked men, for they had rooted their wickedness in the earth, and extended it up to the sky, raising it to that vast height 2.286. on which account each of the elements contributed its part to their chastisement, the earth, so as to drag down and swallow up those who were at that time weighing it down, bursting asunder and dividing; and the heaven, by tearing up and destroying them, raining down a mighty storm of much fire, a most novel kind of rain, and the end was the same 2.287. both to those who were swallowed up by the earth and to those who were destroyed by the thunderbolts, for neither of them were seen any more; the one body being concealed by the earth, the chasm being united again and meeting as before, so as to make solid ground; and the other people being consumed entirely by the fire of the thunderbolts. 2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future. 2.289. For it was very appropriate that those who were different in the circumstances of their birth and in the mothers, from whom they were descended, should differ also in the variety of their designs and counsels, and also in the excessive diversity of their pursuits in life, and should therefore have for their inheritance, as it were, a different distribution of oracles and predictions. 2.290. These things, therefore, are wonderful; and most wonderful of all is the end of his sacred writings, which is to the whole book of the law what the head is to an animal. 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. 2.292. Such was the life and such was the death of the king, and lawgiver, and high priest, and prophet, Moses, as it is recorded in the sacred scriptures. |
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35. Philo of Alexandria, On The Embassy To Gaius, 5 (1st cent. BCE - 1st cent. CE)
| 5. for if the sight of elders, or instructors, or rulers, or parents, excites those who behold them to reverence and orderly conduct, and to an admiration of and desire for a life of moderation and temperance, how great a bulwark of virtue and excellence must we not expect to find in those souls which, after having investigated the nature of every created thing, have learnt to contemplate the uncreated and Divine Being, the first good of all, the one beautiful, and happy, and glorious, and blessed being; better, if one is to tell the plain truth, than the good itself; more beautiful than the beautiful itself; more happy than happiness itself; more blessed than blessedness itself; and, in short, if anything else in the world is so, more perfect than any one of the abovementioned things. |
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36. Philo of Alexandria, Allegorical Interpretation, 1.56-1.61, 1.63-1.64, 3.140-3.141 (1st cent. BCE - 1st cent. CE)
| 1.56. And God caused to rise out of the earth every tree which is pleasant to the sight and good for food, and the tree of life he raised in the middle of the Paradise, and also the tree of the knowledge of good and evil." He here gives a sketch of the trees of virtue which he plants in the soul. And these are the particular virtues, and the energies in accordance with them, and the good and successful actions, and the things which by the philosophers are called fitting; 1.57. these are the plants of the Paradise. Nevertheless, he describes the characteristics of these same trees, showing that that which is desirable to be beheld is likewise most excellent to be enjoyed. For of the arts some are theoretical and not practical, such as geometry and astronomy. Some, again, are practical and not theoretical, such as the art of the architect, of the smith, and all those which are called mechanical arts. But virtue is both theoretical and practical; for it takes in theory, since the road which leads to it is philosophy in three of its parts--the reasoning, and the moral, and the physical part. It also includes action; for virtue is art conversant about the whole of life; and in life all actions are exhibited. 1.58. Still, although it takes in both theory and practice, nevertheless it is most excellent in each particular. For the theory of virtue is thoroughly excellent, and its practice and observation is a worthy object to contend for. On which account Moses says that the tree was pleasant to the sight, which is a symbol of theoretical excellence; and likewise good for food, which is a token of useful and practical good. XVIII. 1.59. But the tree of life is that most general virtue which some people call goodness; from which the particular virtues are derived, and of which they are composed. And it is on this account that it is placed in the centre of the Paradise; having the most comprehensive place of all, in order that, like a king, it may be guarded by the trees on each side of it. But some say that it is the heart that is meant by the tree of life; since that is the cause of life, and since that has its position in the middle of the body, as being, according to them, the domit part of the body. But these men ought to be made aware that they are expounding a doctrine which has more reference to medical than to natural science. But we, as has been said before, affirm that by the tree of life is meant the most general virtue. 1.60. And of this tree Moses expressly says, that it is placed in the middle of the paradise; but as to the other tree, that namely of the knowledge of good and evil, he has not specified whether it is within or outside of the Paradise; but after he has used the following expression, "and the tree of the knowledge of good and evil," he says no more, not mentioning where it is placed, in order that any one who is uninitiated in the principles of natural philosophy, may not be made to marvel at his knowledge. 1.61. What then must we say? That this tree is both in the Paradise and also out of it. As to its essence, indeed, in it; but as to its power, out of it. How so? The domit portion of us is capable of receiving everything, and resembles wax, which is capable of receiving every impression, whether good or bad. In reference to which fact, that supplanter Jacob makes a confession where he says, "all these things were made for Me." For the unspeakable formations and impression of all the things in the universe, are all borne forward into, and comprehended by the soul, which is only one. When, therefore that receives the impression of perfect virtue, it has become the tree of life; but when it has received the impression of vice, it has then become the tree of the knowledge of good and evil, and vice and all evil have been banished from the divine company. Therefore the domit power which has received it is in the Paradise according to its essence; for there is in it that characteristic of virtue, which is akin to the Paradise. But again, according to its power it is not in it, because the form of virtue is inconsistent with the divine operations; 1.63. And a river goes forth out of Eden to water the Paradise. From thence it is separated into four heads: the name of the one is Pheison. That is the one which encircles the whole land of Evilat. There is the country where there is gold, and the gold of that land is good. There also are the carbuncle and the sapphire stone. And the name of the second river is Gihon; this is that which encircles the whole land of Ethiopia. And the third river is the Tigris. This is the river which flows in front of the Assyrians. And the fourth river is the Euphrates." In these words Moses intends to sketch out the particular virtues. And they also are four in number, prudence, temperance, courage, and justice. Now the greatest river from which the four branches flow off, is generic virtue, which we have already called goodness; and the four branches are the same number of virtues. 1.64. Generic virtue, therefore, derives its beginning from Eden, which is the wisdom of God; which rejoices and exults, and triumphs, being delighted at and honoured on account of nothing else, except its Father, God, and the four particular virtues, are branches from the generic virtue, which like a river waters all the good actions of each, with an abundant stream of benefits. |
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37. Philo of Alexandria, Questions On Exodus, 2.46 (1st cent. BCE - 1st cent. CE)
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38. Philo of Alexandria, Questions On Genesis, 1.24, 1.28, 4.2 (1st cent. BCE - 1st cent. CE)
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39. Philo of Alexandria, Who Is The Heir, 259, 246 (1st cent. BCE - 1st cent. CE)
| 246. But the attacks and conflicts of those powers which are not irreconcilable resemble the frequent effect of the discussions and quarrels about doctrines which arise among the Sophists. For inasmuch as they all labour for one end, namely the contemplation of the things of nature, they may be said to be friends; but inasmuch as they do not agree in their particular investigations they may be said to be in a state of domestic sedition; as, for instance, those who affirm the universe to be uncreated are at variance with those who insist upon its creation; and again those who urge that it will be destroyed are at strife with those who affirm that it is indeed perishable by nature but that it never will be destroyed, because it is held together by a more powerful chain, the will of the Creator. And again, those who affirm that there is nothing self-existent, but that everything has been created, are at variance with those who are of a contrary opinion. Those too, who say that man is the measure of all things, differ from those who would restrain the judicial faculties of the outward senses and of the intellect. And, in short, to sum up all these differences in a few words, those who represent everything as incomprehensible are at variance with those who say that a great number of things are properly understood. |
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40. Philo of Alexandria, That The Worse Attacks The Better, 139, 138 (1st cent. BCE - 1st cent. CE)
| 138. Having shown, therefore, as far as we could by the most unmistakeable testimony of Moses that, to rejoice is the peculiar property of the wise man, we will now also show that to hope also belongs to him alone; and here again we shall have no need of any other witness than Moses; for he tells us that the name of the son of Seth was Enos: and Enos, being interpreted, means hope. "He hoped first," says Moses, "to call upon the name of the Lord his God." Speaking wisely: for to a man inspired with the principles of truth what can be more akin and appropriate than a hope and expectation of the acquisition of good things from the one bounteous God? This, if one must speak the plain truth, is, properly speaking, the only real birth of men, as those who do not hope in God have no share in rational nature. |
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41. Philo of Alexandria, Plant., 118-135, 97-98, 117 (1st cent. BCE - 1st cent. CE)
| 117. But in the fourth year," says the scripture, "all the fruit of the tree shall be sacred, being praised by the Lord." The prophetic books appear often to dignify the number four in many places of the exposition of the law, and most especially in the account of the creation of the universe; |
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42. Epictetus, Discourses, 2.14.11-2.14.13, 3.22.54-3.22.55 (1st cent. CE - 2nd cent. CE)
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43. Josephus Flavius, Jewish Antiquities, 1.232 (1st cent. CE - 1st cent. CE)
| 1.232. 4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, “That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved.” So he went immediately to the altar to be sacrificed. |
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44. New Testament, 1 Corinthians, 13 (1st cent. CE - 1st cent. CE)
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45. New Testament, Hebrews, 3.10 (1st cent. CE - 1st cent. CE)
| 3.10. Therefore I was displeased with that generation, And said, 'They always err in their heart, But they didn't know my ways;' |
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46. New Testament, John, 12.43, 17.24-17.26 (1st cent. CE - 1st cent. CE)
| 12.43. for they loved men's praise more than God's praise. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them. |
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47. New Testament, Mark, 12.29-12.31 (1st cent. CE - 1st cent. CE)
| 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. |
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48. Plutarch, On Affection For offspring, None (1st cent. CE - 2nd cent. CE)
| 495c. and one which does not advance beyond utility; but in the case of man, a rational and social animal, Nature, by introducing him to a conception of justice and law and to the worship of the gods and to the founding of cities and to human kindness, has furnished noble and beautiful and fruitful seeds of all these in the joy we have in our children and our love of them, emotions which accompany their first beginnings; and these qualities are found in the very constitution of their bodies. For although Nature is everywhere exact and workmanlike with no deficiency or superfluity, "and has," as Erasistratus said, "no trumpery about her"; yet when it comes to the processes of procreation, it is impossible to describe them in a fitting manner, and perhaps it would not be decent to fix our attention too precisely |
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49. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)
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50. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)
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51. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
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52. Plutarch, Demetrius, 4.1 (1st cent. CE - 2nd cent. CE)
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53. Ps.-Philo, Biblical Antiquities, 32.2-32.3 (1st cent. CE - 2nd cent. CE)
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54. Anon., Joseph And Aseneth, 23.9
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55. Anon., Letter of Aristeas, 229
| 229. The king spoke kindly to him and then asked the next, What is it that resembles beauty in value? And he said, 'Piety, for it is the pre-eminent form of beauty, and its power lies in love, which is the gift of God. This you have already acquired and with it all the blessings of life.' |
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