1. Septuagint, 1 Esdras, 9.46 (10th cent. BCE - 2nd cent. BCE)
| 9.46. And when he opened the law, they all stood erect. And Ezra blessed the Lord God Most High, the God of hosts, the Almighty; |
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2. Hebrew Bible, Deuteronomy, 15.4, 26.1, 28.11, 30.9 (9th cent. BCE - 3rd cent. BCE)
| 15.4. אֶפֶס כִּי לֹא יִהְיֶה־בְּךָ אֶבְיוֹן כִּי־בָרֵךְ יְבָרֶכְךָ יְהוָה בָּאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן־לְךָ נַחֲלָה לְרִשְׁתָּהּ׃ 26.1. וְהָיָה כִּי־תָבוֹא אֶל־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ׃ 26.1. וְעַתָּה הִנֵּה הֵבֵאתִי אֶת־רֵאשִׁית פְּרִי הָאֲדָמָה אֲשֶׁר־נָתַתָּה לִּי יְהוָה וְהִנַּחְתּוֹ לִפְנֵי יְהוָה אֱלֹהֶיךָ וְהִשְׁתַּחֲוִיתָ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 28.11. וְהוֹתִרְךָ יְהוָה לְטוֹבָה בִּפְרִי בִטְנְךָ וּבִפְרִי בְהַמְתְּךָ וּבִפְרִי אַדְמָתֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֶיךָ לָתֶת לָךְ׃ 30.9. וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃ | 15.4. Howbeit there shall be no needy among you—for the LORD will surely bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it—" 26.1. And it shall be, when thou art come in unto the land which the LORD thy God giveth thee for an inheritance, and dost possess it, and dwell therein;" 28.11. And the LORD will make thee over-abundant for good, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, in the land which the LORD swore unto thy fathers to give thee." 30.9. And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;" |
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3. Hebrew Bible, Exodus, 2.15-2.22, 18.9 (9th cent. BCE - 3rd cent. BCE)
| 2.15. וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃ 2.16. וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶן׃ 2.17. וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָם׃ 2.18. וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם׃ 2.19. וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּאן׃ 2.21. וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה׃ 2.22. וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה׃ 18.9. וַיִּחַדְּ יִתְרוֹ עַל כָּל־הַטּוֹבָה אֲשֶׁר־עָשָׂה יְהוָה לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָיִם׃ | 2.15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well." 2.16. Now the priest of Midian had seven daughters; and they came and drew water, and filled the troughs to water their father’s flock." 2.17. And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock." 2.18. And when they came to Reuel their father, he said: ‘How is it that ye are come so soon to-day?’" 2.19. And they said: ‘An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.’" 2.20. And he said unto his daughters: ‘And where is he? Why is it that ye have left the man? call him, that he may eat bread.’" 2.21. And Moses was content to dwell with the man; and he gave Moses Zipporah his daughter." 2.22. And she bore a son, and he called his name Gershom; for he said: ‘I have been a stranger in a strange land.’" 18.9. And Jethro rejoiced for all the goodness which the LORD had done to Israel, in that He had delivered them out of the hand of the Egyptians." |
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4. Hebrew Bible, Numbers, 15.38 (9th cent. BCE - 3rd cent. BCE)
| 15.38. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ | 15.38. ’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue." |
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5. Hebrew Bible, Proverbs, 2.10, 3.16, 14.27 (9th cent. BCE - 3rd cent. BCE)
| 3.16. אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד׃ 14.27. יִרְאַת יְהוָה מְקוֹר חַיִּים לָסוּר מִמֹּקְשֵׁי מָוֶת׃ | 2.10. For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;" 3.16. Length of days is in her right hand; In her left hand are riches and honour." 14.27. The fear of the LORD is a fountain of life, to depart from the snares of death." |
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6. Hebrew Bible, Psalms, 1.2, 69.14, 77.35 (9th cent. BCE - 3rd cent. BCE)
| 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 69.14. וַאֲנִי תְפִלָּתִי־לְךָ יְהוָה עֵת רָצוֹן אֱלֹהִים בְּרָב־חַסְדֶּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ׃ | 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 69.14. But as for me, let my prayer be unto Thee, O LORD, in an acceptable time; O God, in the abundance of Thy mercy, Answer me with the truth of Thy salvation." |
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7. Hebrew Bible, Joshua, 1.8 (8th cent. BCE - 5th cent. BCE)
| 1.8. לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃ | 1.8. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy ways prosperous, and then thou shalt have good success." |
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8. Homer, Iliad, 6.148-6.149 (8th cent. BCE - 7th cent. BCE)
| 6.148. / Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. 6.149. / Great-souled son of Tydeus, wherefore inquirest thou of my lineage? Even as are the generations of leaves, such are those also of men. As for the leaves, the wind scattereth some upon the earth, but the forest, as it bourgeons, putteth forth others when the season of spring is come; even so of men one generation springeth up and another passeth away. |
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9. Hebrew Bible, Ecclesiastes, 12.13 (5th cent. BCE - 2nd cent. BCE)
| 12.13. סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת־הָאֱלֹהִים יְרָא וְאֶת־מִצְוֺתָיו שְׁמוֹר כִּי־זֶה כָּל־הָאָדָם׃ | 12.13. The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man." |
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10. Anon., 1 Enoch, 10.16, 90.8, 93.5 (3rd cent. BCE - 2nd cent. BCE)
| 10.16. they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore. 90.8. them, but were exceedingly deaf, and their eyes were very exceedingly blinded. And I saw in the vision how the ravens flew upon those lambs and took one of those lambs, and dashed the sheep |
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11. Dead Sea Scrolls, Damascus Covenant, 1.9-1.11 (2nd cent. BCE - 1st cent. CE)
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12. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 1.9-1.11 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, Ben Sira, 14.20-15.10 (2nd cent. BCE - 1st cent. CE)
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14. Hebrew Bible, Daniel, 4.2, 5.1, 11.14, 11.20, 11.27, 11.29 (2nd cent. BCE - 2nd cent. BCE)
| 4.2. וְדִי חֲזָה מַלְכָּא עִיר וְקַדִּישׁ נָחִת מִן־שְׁמַיָּא וְאָמַר גֹּדּוּ אִילָנָא וְחַבְּלוּהִי בְּרַם עִקַּר שָׁרְשׁוֹהִי בְּאַרְעָא שְׁבֻקוּ וּבֶאֱסוּר דִּי־פַרְזֶל וּנְחָשׁ בְּדִתְאָא דִּי בָרָא וּבְטַל שְׁמַיָּא יִצְטַבַּע וְעִם־חֵיוַת בָּרָא חֲלָקֵהּ עַד דִּי־שִׁבְעָה עִדָּנִין יַחְלְפוּן עֲלוֹהִי׃ 4.2. חֵלֶם חֲזֵית וִידַחֲלִנַּנִי וְהַרְהֹרִין עַל־מִשְׁכְּבִי וְחֶזְוֵי רֵאשִׁי יְבַהֲלֻנַּנִי׃ 5.1. בֵּלְשַׁאצַּר מַלְכָּא עֲבַד לְחֶם רַב לְרַבְרְבָנוֹהִי אֲלַף וְלָקֳבֵל אַלְפָּא חַמְרָא שָׁתֵה׃ 5.1. מַלְכְּתָא לָקֳבֵל מִלֵּי מַלְכָּא וְרַבְרְבָנוֹהִי לְבֵית מִשְׁתְּיָא עללת [עַלַּת] עֲנָת מַלְכְּתָא וַאֲמֶרֶת מַלְכָּא לְעָלְמִין חֱיִי אַל־יְבַהֲלוּךְ רַעְיוֹנָךְ וְזִיוָיךְ אַל־יִשְׁתַּנּוֹ׃ 11.14. וּבָעִתִּים הָהֵם רַבִּים יַעַמְדוּ עַל־מֶלֶךְ הַנֶּגֶב וּבְנֵי פָּרִיצֵי עַמְּךָ יִנַּשְּׂאוּ לְהַעֲמִיד חָזוֹן וְנִכְשָׁלוּ׃ 11.27. וּשְׁנֵיהֶם הַמְּלָכִים לְבָבָם לְמֵרָע וְעַל־שֻׁלְחָן אֶחָד כָּזָב יְדַבֵּרוּ וְלֹא תִצְלָח כִּי־עוֹד קֵץ לַמּוֹעֵד׃ 11.29. לַמּוֹעֵד יָשׁוּב וּבָא בַנֶּגֶב וְלֹא־תִהְיֶה כָרִאשֹׁנָה וְכָאַחֲרֹנָה׃ | 4.2. I saw a dream which made me afraid; and imaginings upon my bed and the visions of my head affrighted me." 5.1. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand." 11.14. And in those times there shall many stand up against the king of the south; also the children of the violent among thy people shall lift themselves up to establish the vision; but they shall stumble." 11.20. Then shall stand up in his place one that shall cause an exactor to pass through the glory of the kingdom; but within few days he shall be destroyed, neither in anger, nor in battle." 11.27. And as for both these kings, their hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper, for the end remaineth yet for the time appointed." 11.29. At the time appointed he shall return, and come into the south; but it shall not be in the latter time as it was in the former." |
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15. Septuagint, 2 Maccabees, 3.4-3.40, 4.7-4.13, 4.31-4.38 (2nd cent. BCE - 2nd cent. BCE)
| 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 3.5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.' 3.6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.' 3.7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.' 3.8. Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.' 3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.' 3.10. The high priest explained that there were some deposits belonging to widows and orphans,' 3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.' 3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world. 3.13. But Heliodorus, because of the king's commands which he had, said that this money must in any case be confiscated for the king's treasury.' 3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city. 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.16. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.' 3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.' 3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt. 3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish. 3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,' 3.23. Heliodorus went on with what had been decided. 3.24. But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror.' 3.25. For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold.' 3.26. Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him.' 3.27. When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher' 3.28. and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God.' 3.29. While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery,' 3.30. they praised the Lord who had acted marvelously for his own place. And the temple, which a little while before was full of fear and disturbance, was filled with joy and gladness, now that the Almighty Lord had appeared.' 3.31. Quickly some of Heliodorus' friends asked Onias to call upon the Most High and to grant life to one who was lying quite at his last breath. 3.32. And the high priest, fearing that the king might get the notion that some foul play had been perpetrated by the Jews with regard to Heliodorus, offered sacrifice for the man's recovery.' 3.33. While the high priest was making the offering of atonement, the same young men appeared again to Heliodorus dressed in the same clothing, and they stood and said, 'Be very grateful to Onias the high priest, since for his sake the Lord has granted you your life.' 3.34. And see that you, who have been scourged by heaven, report to all men the majestic power of God.'Having said this they vanished.' 3.35. Then Heliodorus offered sacrifice to the Lord and made very great vows to the Savior of his life, and having bidden Onias farewell, he marched off with his forces to the king.' 3.36. And he bore testimony to all men of the deeds of the supreme God, which he had seen with his own eyes.' 3.37. When the king asked Heliodorus what sort of person would be suitable to send on another mission to Jerusalem, he replied,' 3.38. If you have any enemy or plotter against your government, send him there, for you will get him back thoroughly scourged, if he escapes at all, for there certainly is about the place some power of God.' 3.39. For he who has his dwelling in heaven watches over that place himself and brings it aid, and he strikes and destroys those who come to do it injury.' 3.40. This was the outcome of the episode of Heliodorus and the protection of the treasury. 4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 4.8. promising the king at an interview three hundred and sixty talents of silver and, from another source of revenue, eighty talents.' 4.9. In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.' 4.10. When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.' 4.11. He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.' 4.12. For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.' 4.13. There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,' 4.31. So the king went hastily to settle the trouble, leaving Andronicus, a man of high rank, to act as his deputy.' 4.32. But Menelaus, thinking he had obtained a suitable opportunity, stole some of the gold vessels of the temple and gave them to Andronicus; other vessels, as it happened, he had sold to Tyre and the neighboring cities.' 4.33. When Onias became fully aware of these acts he publicly exposed them, having first withdrawn to a place of sanctuary at Daphne near Antioch.' 4.34. Therefore Menelaus, taking Andronicus aside, urged him to kill Onias. Andronicus came to Onias, and resorting to treachery offered him sworn pledges and gave him his right hand, and in spite of his suspicion persuaded Onias to come out from the place of sanctuary; then, with no regard for justice, he immediately put him out of the way.' 4.35. For this reason not only Jews, but many also of other nations, were grieved and displeased at the unjust murder of the man.' 4.36. When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.' 4.37. Therefore Antiochus was grieved at heart and filled with pity, and wept because of the moderation and good conduct of the deceased;' 4.38. and inflamed with anger, he immediately stripped off the purple robe from Andronicus, tore off his garments, and led him about the whole city to that very place where he had committed the outrage against Onias, and there he dispatched the bloodthirsty fellow. The Lord thus repaid him with the punishment he deserved.' |
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16. Septuagint, Ecclesiasticus (Siracides), 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 2.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 5.14, 6.1, 6.2, 6.4, 6.6, 6.7, 6.8, 6.9, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 7.1, 7.2, 7.3, 7.9, 7.17, 7.29, 7.30, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 10, 13.21, 14.18, 14.20, 14.20-15.10, 15.13, 17.22, 17.23, 19.3, 19.4, 19.8, 19.17, 19.20, 22.19, 22.22, 22.23, 23.2, 23.3, 23.4, 23.5, 23.6, 23.18, 23.20, 23.23, 23.27, 24.23, 27.16, 27.17, 27.21, 35.24, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 37.12, 38.1, 38.2, 38.3, 38.4, 38.5, 38.6, 38.7, 38.8, 38.9, 38.10, 38.11, 38.12, 38.13, 38.14, 38.15, 38.24-39.11, 38.34, 39.1, 39.2, 39.3, 39.12, 39.13, 39.14, 39.15, 39.16, 39.17, 39.18, 39.19, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 39.29, 39.30, 39.31, 39.32, 39.33, 39.34, 39.35, 40.5, 40.29, 41.1, 41.2, 41.3, 41.4, 41.5, 41.6, 41.7, 41.9, 41.10, 41.11, 41.12, 41.13, 41.14, 41.15, 42.1, 42.2, 42.15-43.33, 43.13, 43.18, 44, 44.11, 44.16, 44.20, 45, 45.5, 45.6, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.20, 45.21, 45.22, 45.23, 45.24, 45.25, 45.26, 46, 46.19, 47, 48, 49, 49.4, 49.14, 50, 50.6, 50.17, 51.1, 51.2, 51.3, 51.4, 51.5, 51.6, 51.7, 51.8, 51.9, 51.10, 51.11, 51.12 (2nd cent. BCE - 2nd cent. BCE)
| 1.11. With him who fears the Lord it will go well at the end;on the day of his death he will be blessed. |
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17. Septuagint, Judith, 13.18 (2nd cent. BCE - 0th cent. CE)
| 13.18. And Uzziah said to her, "O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies. |
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18. Septuagint, Wisdom of Solomon, 24.23, 50.17 (2nd cent. BCE - 1st cent. BCE)
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19. Septuagint, 3 Maccabees, 7.9 (2nd cent. BCE - 2nd cent. BCE)
| 7.9. For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell. |
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20. Josephus Flavius, Jewish Antiquities, 13.171-13.173 (1st cent. CE - 1st cent. CE)
| 13.171. 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. 13.172. Now for the Pharisees, they say that some actions, but not all, are the work of fate, and some of them are in our own power, and that they are liable to fate, but are not caused by fate. But the sect of the Essenes affirm, that fate governs all things, and that nothing befalls men but what is according to its determination. 13.173. And for the Sadducees, they take away fate, and say there is no such thing, and that the events of human affairs are not at its disposal; but they suppose that all our actions are in our own power, so that we are ourselves the causes of what is good, and receive what is evil from our own folly. However, I have given a more exact account of these opinions in the second book of the Jewish War. |
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21. Josephus Flavius, Against Apion, 1.176-1.183 (1st cent. CE - 1st cent. CE)
| 1.176. for Clearchus, who was the scholar of Aristotle, and inferior to no one of the Peripatetics whomsoever, in his first book concerning sleep, says that “Aristotle, his master, related what follows of a Jew,” and sets down Aristotle’s own discourse with him. The account is this, as written down by him: 1.177. “Now, for a great part of what this Jew said, it would be too long to recite it; but what includes in it both wonder and philosophy, it may not be amiss to discourse of. Now, that I may be plain with thee, Hyperochides, I shall herein seem to thee to relate wonders, and what will resemble dreams themselves. Hereupon Hyperochides answered modestly, and said, for that very reason it is that all of us are very desirous of hearing what thou art going to say. 1.178. Then replied Aristotle, For this cause it will be the best way to imitate that rule of the Rhetoricians which requires us first to give an account of the man, and of what nation he was, that so we may not contradict our master’s directions. Then said Hyperochides, Go on, if it so pleases thee. 1.179. This man, then [answered Aristotle], was by birth a Jew, and came from Celesyria: these Jews are derived from the Indian philosophers; they are named by the Indians Calami, and by the Syrians Judaei, and took their name from the country they inhabit, which is called Judea; but for the name of their city it is a very awkward one, for they call it Jerusalem. 1.181. insomuch that when we ourselves happened to be in Asia about the same places whither he came, he conversed with us and with other philosophical persons, and made a trial of our skill in philosophy; and as he had lived with many learned men, he communicated to us more information than he received from us.” 1.182. This is Aristotle’s account of the matter, as given us by Clearchus; which Aristotle discoursed also particularly of the great and wonderful fortitude of this Jew in his diet and continent way of living, as those that please may learn more about him from Clearchus’s book itself; for I avoid setting down any more than is sufficient for my purpose. 1.183. Now Clearchus said this by way of digression, for his main design was of another nature; but for Hecateus of Abdera, who was both a philosopher and one very useful in an active life, he was contemporary with king Alexander in his youth, and afterward was with Ptolemy, the son of Lagus: he did not write about the Jewish affairs by the by only, but composed an entire book concerning the Jews themselves; out of which book I am willing to run over a few things, of which I have been treating, by way of epitome. |
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22. New Testament, Acts, 16.17 (1st cent. CE - 2nd cent. CE)
| 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! |
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23. New Testament, Hebrews, 7.1 (1st cent. CE - 1st cent. CE)
| 7.1. For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him |
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24. New Testament, Luke, 2.14 (1st cent. CE - 1st cent. CE)
| 2.14. Glory to God in the highest, On earth peace, good will toward men. |
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25. New Testament, Matthew, 5.7 (1st cent. CE - 1st cent. CE)
| 5.7. Blessed are the merciful, For they shall obtain mercy. |
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26. Pliny The Younger, Letters, 3.5.7 (2nd cent. CE - 2nd cent. CE)
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27. Pliny The Younger, Letters, 3.5.7 (2nd cent. CE - 2nd cent. CE)
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